Zechariah Chapter 8
Jerusalem Restored
A. Israel Restored to God’s Favor
(Zechariah 8:1-2)
“Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.”
The Lord begins this chapter by reaffirming His steadfast and passionate love for His people. The phrase “Thus saith the Lord of hosts” reminds us that the message comes from the Almighty Commander of heaven’s armies. This title underscores His supreme authority and sovereign power to accomplish what He promises. It is both a reminder and a rebuke, for it shows that the God who commands all angelic hosts has not forgotten Israel, even after their chastisement. His power is not diminished, nor has His covenant love grown cold.
When God declares, “I was jealous for Zion with great jealousy,” the Hebrew word for “jealous” carries the sense of burning zeal, even to the point of the face becoming flushed with emotion. It reveals divine passion, not envy as in human weakness, but an intense protective love that guards what belongs to Him. God’s zeal for Zion is not merely emotional; it is covenantal. He will not allow His chosen city and people to remain forsaken. This “great fury” expresses His indignation against those who have harmed His people and His consuming desire to see Zion restored in righteousness and blessing. The jealousy of God is therefore a reflection of His holy love—He will not share His people with idols nor allow His covenant to fail.
(Zechariah 8:3)
“Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain.”
The Lord now declares His return to Zion. His presence had once departed from Jerusalem because of their sin, as seen in Ezekiel’s vision of the glory of God departing from the temple (Ezekiel 10:18-19). But now He promises to return and dwell in the midst of His people once more. This promise signifies restoration and reconciliation. The return of the Lord’s presence marks the end of divine displeasure and the beginning of renewed fellowship. When God dwells among His people, the city is transformed. Jerusalem will no longer be marked by deceit or idolatry but will be known as “a city of truth.”
The transformation is moral and spiritual. The presence of the Lord purifies the city, turning it into “the mountain of the Lord of hosts, the holy mountain.” This prophetic vision looks beyond Zechariah’s day to the future Kingdom Age when Christ reigns from Jerusalem, fulfilling the promise of Isaiah 2:2-3, which says, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.”
This transformation parallels the believer’s sanctification through the indwelling Spirit. As Paul wrote in 2 Corinthians 3:18, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” Just as Jerusalem becomes a city of truth because of God’s presence, so the believer becomes holy through the transforming power of His indwelling Spirit. God’s zeal for Zion foreshadows His zeal for the Church, for He who begins the work of restoration will complete it until the day of Jesus Christ.
(Zechariah 8:4–5)
“Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.”
The Lord paints a picture of peace and restoration so complete that life in Jerusalem will once again be marked by safety, longevity, and joy. The sight of “old men and old women” sitting peacefully in the streets is symbolic of stability and security. In Zechariah’s day, this would have seemed almost unimaginable. The city was in ruins, its walls broken down, and it was vulnerable to enemy attacks. Few elderly people would have chosen to live there under such conditions. Yet God promises a future when the city will be filled with life—both the wisdom of age and the innocence of youth.
The mention of “each one with his staff in his hand for very age” testifies to the length of life and divine blessing. Longevity is a sign of God’s favor and peace upon His people, echoing the covenant blessings promised in Exodus 20:12, “Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.” Where sin and war once shortened life, righteousness and peace will now cause it to flourish. The elderly will no longer live in fear or want but will enjoy the fruit of their labor in peace and safety.
The vision continues with “the streets of the city shall be full of boys and girls playing in the streets thereof.” This imagery represents not only physical safety but also joy and vitality. In times of war and instability, children cannot safely play in the streets; laughter is replaced with mourning. But here, God promises a city so secure that the youngest and the oldest will dwell together in harmony. The laughter of children will echo through the same streets that once knew sorrow. This restoration prefigures the peace of the coming millennial kingdom, when Christ reigns from Jerusalem, fulfilling the prophetic vision of Isaiah 65:20, “There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.”
Dr. J. Vernon McGee humorously remarked that this passage shows there will be no cars in the millennial Jerusalem—since the streets will be safe for children to play freely. While playful in tone, the statement captures a profound truth: the future kingdom will be free of the dangers and distractions that plague modern society. It will be a time of divine order, peace, and the full restoration of human life under the righteous rule of the Messiah.
(Zechariah 8:6)
“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.”
The Lord now challenges the doubts of His people. To the remnant struggling to rebuild Jerusalem, the vision of a peaceful, thriving city seemed incredible—almost too good to be true. From their limited human perspective, the promises of God appeared “marvellous,” meaning astonishing or unbelievable. The word implies something beyond comprehension, something that defies human expectation. They looked around at the rubble, the unfinished walls, and the hardships of their daily lives and wondered, “Can this really happen?”
God responds with a rhetorical question meant to stir faith: “Should it also be marvellous in mine eyes?” In other words, what seems impossible to man is never impossible to God. His power is not constrained by human weakness or circumstance. This divine rebuke is filled with comfort—it reminds the people that God’s capacity to fulfill His promises far exceeds their ability to imagine them. As the Lord Jesus said in Matthew 19:26, “With men this is impossible; but with God all things are possible.” The same God who brought Israel out of Egypt and restored them from Babylon would also bring about their future glory.
Charles Spurgeon beautifully illustrated this truth when he said, “Oftentimes when you see what the Lord has done, you are ready to cry out, ‘How can all this be? His goodness, His mercy, is it as great as this?’ Rest assured that you have only seen a little of His goodness, as it were the kitchen of His great house: you have not seen the palace of the Most High, where He reveals His full power and splendor.” This analogy captures the heart of Zechariah 8:6. What Israel saw in their day was only the beginning, a glimpse of the Lord’s greater plan. His ultimate display of mercy and majesty will come when Christ reigns on David’s throne, and Jerusalem becomes the earthly seat of divine glory.
The Lord of hosts therefore calls His people to lift their eyes beyond the present hardship and to trust His omnipotent hand. His zeal for Zion will not be thwarted. What seems “too marvellous” for man is routine for God. His plans for His people are not limited by circumstance but grounded in His eternal covenant.
(Zechariah 8:7–8)
“Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.”
The Lord once again speaks through the prophet, reaffirming His covenant faithfulness to Israel. The phrase “I will save my people from the east country, and from the west country” reveals the divine intention to gather His people from all corners of the earth. At the time Zechariah spoke, only a small remnant had returned from Babylonian exile. Most Israelites had remained scattered throughout the Persian Empire, stretching from east to west. Yet God’s promise looks far beyond the immediate return from Babylon—it points prophetically to a future regathering during the last days, when Israel will be restored nationally and spiritually under the reign of the Messiah.
This promise mirrors the words of Isaiah 43:5–6, where God said, “Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth.” The regathering of Israel is one of the great prophetic themes of Scripture, and it will find its ultimate fulfillment when Christ returns to establish His millennial kingdom. God’s word assures us that His covenant with Israel remains unbroken. Though dispersed among the nations, His people will one day dwell safely in Jerusalem once more.
The Lord also declares, “They shall be my people, and I will be their God, in truth and in righteousness.” This is not merely a physical restoration but a spiritual renewal. The covenant relationship between God and His people will be fully restored. The phrase “in truth and in righteousness” speaks to the sincerity and holiness of that restored fellowship. Israel will no longer be marked by rebellion and idolatry but by genuine devotion and covenant faithfulness. This echoes the prophetic vision of Jeremiah 31:33, “But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” The Lord’s redemption is not only about reclaiming land but transforming hearts. What began as a remnant returning from Babylon will culminate in the complete restoration of a redeemed nation under their Messiah.
(Zechariah 8:9–13)
“Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things. And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong.”
The Lord now exhorts His people to renewed strength and diligence. “Let your hands be strong” is both a command and a comfort. The Jews who had returned from exile faced discouragement and exhaustion. The foundation of the temple had been laid some fifteen years earlier under Zerubbabel, but opposition and hardship caused the work to stall. The Lord calls them to press forward with confidence, reminding them that His word through the prophets—Haggai and Zechariah—was meant to stir their faith and reignite their labor for the rebuilding of His house.
The description of past hardship in verse 10 paints a vivid picture of their struggle: “There was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in.” Economic depression and civil unrest plagued the land. The people worked without profit, lived without peace, and suffered social division—“I set all men every one against his neighbour.” These troubles were not random; they were the result of divine chastisement meant to humble the people and bring them back to dependence upon God. Yet now, the Lord promises a turning point: “I will not be unto the residue of this people as in the former days.” His wrath would be replaced by favor, His chastisement by blessing.
Verse 12 describes the abundance that would replace the famine of the past: “For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew.” This imagery of agricultural blessing symbolizes complete restoration—fertility from the soil, fruitfulness from the vine, and refreshment from heaven. These are covenant blessings promised in Deuteronomy 28:11–12, which states, “And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground… The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season.” The God who once withheld His blessing due to their disobedience now assures them of divine favor as they obey and continue the work.
The Lord continues, “And it shall come to pass, that as ye were a curse among the heathen… so will I save you, and ye shall be a blessing.” The very people who had become objects of scorn will become instruments of blessing. This reversal of fortune underscores God’s redemptive power. Israel, once scattered and despised, will one day be exalted and made a channel of divine grace to the nations, fulfilling the Abrahamic covenant: “And in thy seed shall all the nations of the earth be blessed” (Genesis 22:18). Their transformation from curse to blessing mirrors the believer’s own redemption in Christ, who “hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13).
The section concludes with the repeated exhortation: “Fear not, but let your hands be strong.” Fear paralyzes faith, but courage rooted in God’s promises enables perseverance. The Lord assures His people that their efforts will not be in vain. When God calls His people to labor, He also equips them with the strength to complete it. Just as He was faithful to Israel in their rebuilding, so He strengthens every believer who serves Him faithfully, reminding us that “your labour is not in vain in the Lord” (1 Corinthians 15:58).
(Zechariah 8:14–17)
“For thus saith the Lord of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the Lord of hosts, and I repented not: So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not. These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates: And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the Lord.”
Here the Lord reminds Israel of His unchanging character—just as He once determined to punish their fathers for sin, He is now equally determined to bless them. His justice and mercy operate with the same divine certainty. The phrase “As I thought to punish you… and I repented not” reveals the firmness of God’s judgments in former times. When Israel provoked Him to wrath through rebellion and idolatry, His punishment was not arbitrary but deliberate. He had decreed judgment according to His covenant, and He did not relent from what His righteousness required. As Numbers 23:19 declares, “God is not a man, that he should lie; neither the son of man, that he should repent.” When His people sinned, He fulfilled His word of chastisement; and when they repent, He fulfills His word of blessing.
Now, the same God says, “So again have I thought in these days to do well unto Jerusalem and to the house of Judah.” The same divine resolve that once executed judgment is now fixed on doing good. God’s determination to bless is no less firm than His determination to punish. As Unger aptly noted, “God’s strange work is judgment. His delight is to bless His people.” His wrath is temporary, but His mercy is everlasting. This shows the heart of God’s covenant love—He chastens to correct, but He restores to bless.
The Lord then commands, “Fear ye not.” Fear had paralyzed the remnant, but now the assurance of divine favor should give them boldness to continue the work and live righteously. Yet God’s blessings are not unconditional in the Mosaic context. He immediately follows the promise with moral imperatives: “These are the things that ye shall do.” Obedience was required for them to experience the fullness of His covenant blessings. The Lord lists four commands that summarize social and moral righteousness:
“Speak ye every man the truth to his neighbour.” Truthfulness is foundational to a just society. God hates deceit and demands integrity among His people. As Ephesians 4:25 later echoes, “Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.”
“Execute the judgment of truth and peace in your gates.” The city gates were where legal matters were decided. Justice must be governed by truth, and its outcome should produce peace, not strife or oppression. Honest judgment preserves the peace of the community and reflects the righteousness of God Himself.
“And let none of you imagine evil in your hearts against his neighbour.” God’s law reaches beyond outward action to the thoughts and intents of the heart. Evil scheming, even when unspoken, is sin in His sight. The Lord searches the heart, and righteousness begins inwardly.
“And love no false oath.” A false oath perverts justice and profanes God’s name. In a theocratic society, to swear falsely was to invoke God’s witness upon a lie, which is why Leviticus 19:12 commanded, “And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord.”
The section concludes with the solemn statement, “For all these are things that I hate, saith the Lord.” These words remind us that God’s moral nature does not change. What He hates, He always hates. Lying, injustice, malice, and deceit are abhorrent to Him. Therefore, His blessings are connected to moral conformity to His will. Israel was to reflect His character in their conduct, for God’s people cannot dwell in fellowship with Him while practicing what He despises.
(Zechariah 8:18–19)
“And the word of the Lord of hosts came unto me, saying, Thus saith the Lord of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.”
In this next declaration, the Lord transforms mourning into celebration. Each of these fasts had been established by the Jewish people to commemorate national tragedies connected with the fall of Jerusalem:
The fast of the fourth month remembered the breaching of Jerusalem’s walls by Babylon (Jeremiah 39:2).
The fast of the fifth month recalled the destruction of the temple (2 Kings 25:8–10).
The fast of the seventh month marked the assassination of Gedaliah, the appointed governor (Jeremiah 41:1–3).
The fast of the tenth month commemorated the beginning of the siege of Jerusalem (2 Kings 25:1).
Each of these solemn observances had been a reminder of sin and judgment. Yet now, God promises that the time of sorrow will be turned into a season of rejoicing. “Shall be to the house of Judah joy and gladness, and cheerful feasts.” This is not mere optimism—it is divine transformation. The God who once allowed their affliction now promises to reverse it completely. The mournful fasting born out of sin and defeat will be replaced by joyful feasting in remembrance of grace and restoration.
As G. Campbell Morgan observed, “None of these things had been in the purpose of God for His people; they had resulted from their sins. The fasts therefore were the result of their sins. In jealousy and fury, the outcome of love, Jehovah would put away their sins, and so restore them to true prosperity.” In other words, God did not desire perpetual mourning but repentance leading to rejoicing. Once sin was dealt with, sorrow gave way to thanksgiving.
The Lord concludes with a simple exhortation: “Therefore love the truth and peace.” Since God was transforming their sorrow into joy, they were to embrace the qualities that reflect His nature. Loving truth means aligning the heart and conduct with divine integrity. Loving peace means seeking harmony rather than contention. These virtues summarize the moral response of a people restored to favor with God. True worship is not rooted in ritual fasting but in hearts filled with truth, righteousness, and gratitude toward the Lord.
This transformation of fasting into feasting also anticipates the future glory of Jerusalem under Messiah’s reign, when all mourning will cease, and the joy of the Lord will fill the city. As Isaiah 35:10 declares, “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”
(Zechariah 8:20–22)
“Thus saith the Lord of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord.”
The Lord declares that a future day of spiritual revival and worldwide pilgrimage will come, when many peoples and nations will flow to Jerusalem to seek Him. In Zechariah’s day, the city was still a shadow of its former glory—its temple unfinished, its walls partially rebuilt, and its population small. Yet the Lord gives a breathtaking promise of restoration that far exceeds anything Israel had ever known. “It shall yet come to pass” emphasizes that, although the fulfillment may seem distant, it is certain. God’s plan for Zion’s future is as sure as His covenant word.
The prophecy envisions a time when “the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also.” This depicts an eagerness among the nations to worship the true God. The language conveys urgency and joy—one city encouraging another to join in pilgrimage to the house of the Lord. This is a direct reversal of Israel’s past, when nations once mocked Jerusalem and rejoiced at her downfall. Now they will call one another to seek the presence of the Lord in the very city that was once despised.
The climax of this vision comes in verse 22: “Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord.” This is not merely poetic; it is prophetic of the millennial kingdom of Christ. During that future reign, the nations will come to Jerusalem as the political and spiritual center of the world. This fulfills the words of Isaiah 2:2–3, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.”
The imagery of nations streaming to Jerusalem signifies the complete reversal of the curse at Babel. Whereas human pride once divided languages and scattered nations (Genesis 11:9), divine grace in the kingdom age will unite them in worship of the one true God. The phrase “to seek the Lord of hosts” reflects true conversion and repentance, for to seek the Lord is to submit to His will. This global pilgrimage shows the triumph of divine mercy, the fulfillment of God’s covenant promises to Abraham, and the dawning of the universal reign of the Messiah over all the earth.
(Zechariah 8:23)
“Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.”
The Lord now describes the fervent devotion of the Gentile nations toward Israel in the coming kingdom. The image of “ten men… out of all languages of the nations” symbolizes completeness and abundance, showing that people from every tongue and tribe will come to align themselves with the people of God. They will “take hold of the skirt of him that is a Jew,” a gesture of humility, dependence, and reverence. The Hebrew word for “take hold” is strong—it is used for grabbing a serpent by the tail (Exodus 4:4) or seizing a lion by the beard (1 Samuel 17:35). It implies clinging tightly, refusing to let go. This vivid imagery portrays the nations grasping Israel not as oppressors, but as seekers longing to share in the blessing of God’s presence.
The statement “We will go with you: for we have heard that God is with you” reveals the spiritual transformation of the Gentile world. Once hostile toward Israel, they will now recognize that the Lord’s favor rests upon His chosen people. The phrase echoes Isaiah 45:14, “Surely God is in thee; and there is none else, there is no God.” In that day, the testimony of Israel’s restoration will be so powerful that the nations will be drawn not by force, but by the undeniable reality of God’s presence.
Dr. Charles Feinberg rightly observed, “This prophecy teaches that Israel will be the means of drawing the nations of the earth to the Lord in the time of the Messiah’s reign of righteousness upon earth.” Israel will fulfill her divine calling to be a light to the nations (Isaiah 60:1–3), leading Gentiles to worship the King of kings. What Israel failed to do in her disobedience, she will accomplish in the Millennium through the righteous reign of Christ.
James Montgomery Boice adds a deeper spiritual insight: “We are all clinging to the seamless robe of that one Jew, Jesus of Nazareth, who because of His work on the cross is the only basis on which anyone may approach God and entreat Him for spiritual blessings.” Ultimately, every believer—Jew or Gentile—comes to God through Christ alone, the true Seed of Abraham, the Mediator through whom all nations are blessed.
The passage concludes with the profound truth that when the world sees God’s presence manifest among His people, it will compel them to seek Him. As Paul wrote in Colossians 1:27, “Christ in you, the hope of glory.” When Christ’s indwelling presence is visible in His people, it becomes an irresistible testimony to the lost. John Calvin expressed this same thought, saying, “God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place.” In the millennial kingdom, this purification will be complete, and the nations will come to the light of Israel’s glory, not because of her merit, but because of the abiding presence of her Messiah.
