Zechariah 8:15
So again have I thought in these days to do well to Jerusalem and to the house of Judah: fear you not.
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EXPOSITORY (ENGLISH BIBLE)
8:9-17 Those only who lay their hands to the plough of duty, shall have them strengthened with the promises of mercy: those who avoid their fathers' faults have the curse turned into a blessing. Those who believed the promises, were to show their faith by their works, and to wait the fulfilment. When God is displeased, he can cause trade to decay, and set every man against his neighbour; but when he returns in mercy, all is happy and prosperous. Surely believers in Christ must not trifle with the exhortation to put away lying, and to speak every man peace with his neighbour, to hate what the Lord hates, and to love that wherein he delights.So have I turned and purposed in these days to do well unto Jerusalem - Dionysius: "God, to be better understood, speaketh with the feelings and after the manner of men, although, in the passionless and unchangeable God, there is no provocation to anger, nor turning, implying change in Himself." So He says by Jeremiah, "I know the thoughts that I think toward you, saith the Lord, thoughts of peace and not of evil" Jeremiah 29:11. And, with the same contrast as here, "As I have watched over them to pluck up and to break down and to throw down, and to destroy and to afflict, so will I watch over them, to build and to plant, saith the Lord" Jeremiah 31:28. His having done what He purposed before was an earnest the more, that He would do what He purposed now. His chastisements were the earnests of His mercies; for they too were an austere form of His love. Osorius: "When the Lord stretches out His hand to strike those who are contumacious in guilt, none can hold His hand that He exact not the due punishment. Therefore He says, that He repented not; so, when He receives to grace those who repent of their sins, no one can any way delay the course of His benevolence. "For the gifts and calling of God are without repentance" Romans 11:29.

And to the house of Judah - Ribera: He speaks to the two tribes, not to, or of the ten, because Christ was to come to the two tribes, and Zechariah was prophesying to them, and they were to be admonished to prepare themselves in good works, lest the coming of Christ should not profit them, on account of their depraved ways. But the ten tribes were far off in the cities of the Medes, nor was Christ to come to them; but they were to hear the Gospel through the Apostles, and so he prophesies of the conversion of all to the glory of Christ, yet he could not admonish all, but those only to whom he was sent.

14. I thought—I determined.

you—that is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mt 23:31, 32).

repented not—I changed not My purpose, because they changed not their mind (2Ch 36:16). With the froward God shows Himself froward (Ps 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jer 31:28).

So again; so with like steadiness of mind with an equal unchangeableness, I have purposed and promised to do well to you, O inhabitants of Jerusalem and house of Judah.

Fear ye not; for if in punishing, which I love not, I was constant, in blessing, which pleaseth me, I cannot but be constant.

So again; so with like steadiness of mind with an equal unchangeableness, I have purposed and promised to do well to you, O inhabitants of Jerusalem and house of Judah.

Fear ye not; for if in punishing, which I love not, I was constant, in blessing, which pleaseth me, I cannot but be constant. So again,.... Or "so I am returned" (n), as in Zechariah 8:3,

have I thought in these days to do well unto Jerusalem, and to the house of Judah; by bestowing the above mentioned blessings on them; and as Jehovah has thought, so it comes to pass, and as he has purposed, so it stands; whatever he determines shall be, as for evil, so for good, Isaiah 14:24,

fear ye not; as in Zechariah 8:13.

(n) "sic conversus sum", Pagninus, Montanus, Calvin; "ita conversus", Junius & Tremellius, Piscator; "reversus sum", Burkius.

So again have I thought in these days {i} to do good to Jerusalem and to the house of Judah: fear ye not.

(i) Which declares that man cannot turn to God until he changes man's heart by his Spirit, and so begin to do good to them, which is to pardon his sins and to give him his graces.

EXEGETICAL (ORIGINAL LANGUAGES)
Verse 15. - So again have I thought, etc. The past chastisement, which happened as it was threatened, is a guarantee of the fulfilment of the promised blessing. But there is a condition to be observed, which is set forth in the two next verses. The LXX. has, "So have I ordered and purposed." In these special blessings Judah and Jerusalem alone were to share at the first; Israel's happy time (ver. 13) was to come later. The prophet begins by charging the people with their unconcern about building the house of God. Haggai 1:2. "Thus saith Jehovah of hosts: This people saith, It is not time to come, the time for the house of Jehovah to be built." העם הזּה, iste populus, not my people, or Jehovah's people, but hazzeh (this) in a contemptuous sense. Of the two clauses, (a) "It is not time to come," and (b) "The time of the house of Jehovah," the latter gives the more precise definition of the former, the בּא (to come) being explained as meaning the time to build the house of Jehovah. The meaning is simply this: the time has not yet arrived to come and build the house of Jehovah; for לא in this connection signifies "not yet," as in Genesis 2:5; Job 22:16. A distinction is drawn between coming to the house of Jehovah and building the house, as in Haggai 1:14. There is no ground, therefore, for altering the text, as Hitzig proposes, inasmuch as the defective mode of writing the infinitive בּא is by no means rare (compare, for example, Exodus 2:18; Leviticus 14:48; Numbers 32:9; 1 Kings 13:28; Isaiah 20:1); and there is no foundation whatever for the absurd rendering of the words of the text, "It is not the time of the having arrived of the time of the house," etc. (Hitzig).
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