Zechariah 8:1-8 - Homiletics

Assurance of favour.

"Again the word of the Lord of hosts came to me." When warning is carried too far, it degenerates into threatening, and defeats its own end, producing despair instead of desire to escape. It is probably on this account that the solemn warning with which Zechariah 7:1-14 . concludes gives place, in this chapter, to an animating series of encouragements and promises. (For somewhat similar transitions, see Hebrews 6:9 ; Isaiah 1:18 , etc.) In the verses now immediately before us, we have the beginning of these encouragements in a gracious assurance of favour to the remnant addressed by the prophet—an assurance conveyed to them in the way

I. EMPHATIC REPETITION . We have such repetition:

1 . Of the feelings of Jehovah towards the enemies of his Zion. He had described himself before ( Zechariah 1:14 ) as looking with an eye of displeasure and jealousy on the comparative "ease" of those foes. We have the same idea here (in Zechariah 7:2 ) in a still more forcible shape. "I was jealous for Zion with great fury." What can go beyond that?

2 . Of the purposes of Jehovah towards Zion herself. On this point, also, God's former declaration (as found in Zechariah 1:16 ; Zechariah 2:10 ) is repeated and enforced. Not only would God again dwell in her, as prophesied before; but he would do so in such a manner as to make her a city of truth and holiness ( Zechariah 7:3 ; and comp. Jeremiah 31:23 ). All this as though to impress on his people how deliberately he had spoken. "I know what I said, and I mean it; I meant even more than I said." Such is the purport, such also the effect, of repetition like this. It is the natural language of steadfast purpose and conscious power to fulfil. Some persons think, accordingly, that the Epistle to the Ephesians is, virtually, such a repetition of that to the Colossians; and that the same holds good about the two Epistles to the Galatians and Romans.

II. GRAPHIC DETAIL . A previous prophecy ( Zechariah 2:4 ) had declared that Jerusalem should be inhabited as "towns without walls." Verses 4 and 5 of the present chapter amplify this description under three principal ideas of great beauty and force.

1 . The idea of restoration and order . Instead of being a city of waste places, we see it a city of populous "streets." This a wonderful touch. In a growing neighbourhood, where every new building is an event, we think most of the houses; in a completely built city, where there is no room for more buildings, we think most of the thoroughfares.

2 . The idea of safety and peace . In times of warfare and tumult the first to succumb to violence and privation and terror are the aged. Streets, therefore, full of such (verse 4) tell a twofold tale. Had there not been long peace in the past, these aged ones would not have survived. Were there not assured peace in the present, they would be in flight or concealment, and not in the streets.

3 . The idea of gladness and joy. What happier sight on this earth than that described in verse 5, in its comparative innocence, its abundant life, its musical utterances, its sweet faces and smiles, its graceful figures and movements, and the untold wealth of tender love and delighted looks, of which, in so many different homes, it gives proof! How all this detail would help men to realize what God's promises meant!

III. COPIOUS ADDITION . Did these visions seem very marvellous in the eyes of those to whom they were shown? Almost too good, in fact, to be true. Let such persons remember:

1 . That they were not too marvellous for God's power. Often had God shown this kind of thing to be true (see Genesis 18:14 ; Jeremiah 32:6-17 , where note connection with the subject of restoration after Captivity, as in this instance). Let such persons understand of these promises:

2 . That they were far beneath God's power, in real fact. Besides the remnant now brought back from the Captivity, he would bring others as well; not only those from the east, but those from the west (verse 7); not only also (verse 8) those who were his people already, but those who should become so in the fullest manner. Most probably much of the meaning of this would be concealed at that time from the prophet's understanding, but even to see such distant peaks "afar off" ( Hebrews 11:13 ), and above the clouds, as it were, would be a great help on the road.

Two important lessons derivable to conclude.

1 . How to receive God's Word, viz. as something not only perfectly sure, but also as something wonderfully significant and overflowingly full. It is with the secrets of grace as with those of nature; they can never be fully described, never altogether exhausted (see Ecclesiastes 3:11 ; Ecclesiastes 8:17 ; Romans 11:33 ; Psalms 36:6 ; Psalms 77:19 ; and especially what is said in Job 11:6 , of the "secrets of wisdom," that they "are double to that which is").

2 . How to set forth God's truth, viz. as having both a sombre side and a bright one. Some are now preaching the gospel as though no such thing as repentance and judgment were mentioned in the Bible. Others confine themselves to repentance and judgment, as though there were no pardon or love. The right "proportion" ( Romans 12:6 ) is shown us in our present passage combined with our last, and in such Scriptures as Psalms 101:1 ; Romans 2:3-11 , etc.