20“Thus says the LORD of hosts, ‘It will yet be that peoples will come, even the inhabitants of many cities. 21‘The inhabitants of one will go to another, saying, “Let us go at once to entreat the favor of the LORD, and to seek the LORD of hosts; I will also go.” 22‘So many peoples and mighty nations will come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD.’ 23“Thus says the LORD of hosts, ‘In those days ten men from all the nations will grasp the garment of a Jew, saying, “Let us go with you, for we have heard that God is with you.”’”

Parallel Verses

New American Standard Bible (©1995)
"Thus says the LORD of hosts, 'The fast of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months will become joy, gladness, and cheerful feasts for the house of Judah; so love truth and peace.'

GOD'S WORD® Translation (©1995)
This is what the LORD of Armies says: The fast in the fourth month, the fast in the fifth month, the fast in the seventh month, and the fast in the tenth month will become joyful and glad occasions as well as happy festivals for the nation of Judah. So love truth and peace.

King James Bible
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.

Douay-Rheims Bible
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 Juda, joy, and gladness, and great solemnities: only love ye truth and peace.

Darby Bible Translation
Thus saith Jehovah 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 gatherings. Love ye then truth and peace.

English Revised Version
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 truth and peace.

Webster's Bible Translation
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.

World English Bible
Thus says Yahweh of Armies: "The fasts of the fourth fifth, seventh, and tenth months shall be for the house of Judah joy and gladness, and cheerful feasts. Therefore love truth and peace."

Young's Literal Translation
Thus said Jehovah of Hosts: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth months, are to the house of Judah for joy and for rejoicing, and for pleasant appointed seasons, and the truth and the peace they have loved.

Cross References

Luke 1:74 To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear,

Luke 1:75 In holiness and righteousness before Him all our days.

2 Kings 25:3 On the ninth day of the fourth month the famine was so severe in the city that there was no food for the people of the land.

2 Kings 25:4 Then the city was broken into, and all the men of war fled by night by way of the gate between the two walls beside the king's garden, though the Chaldeans were all around the city. And they went by way of the Arabah.

2 Kings 25:25 But it came about in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the royal family, came with ten men and struck Gedaliah down so that he died along with the Jews and the Chaldeans who were with him at Mizpah.

Psalm 30:11 You have turned for me my mourning into dancing; You have loosed my sackcloth and girded me with gladness,

Isaiah 12:1 Then you will say on that day, "I will give thanks to You, O LORD; For although You were angry with me, Your anger is turned away, And You comfort me.

Jeremiah 36:6 "So you go and read from the scroll which you have written at my dictation the words of the LORD to the people in the LORD'S house on a fast day. And also you shall read them to all the people of Judah who come from their cities.

Jeremiah 39:2 in the eleventh year of Zedekiah, in the fourth month, in the ninth day of the month, the city wall was breached.

Jeremiah 52:4 Now it came about in the ninth year of his reign, on the tenth day of the tenth month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, camped against it and built a siege wall all around it.

Jeremiah 52:12 Now on the tenth day of the fifth month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the bodyguard, who was in the service of the king of Babylon, came to Jerusalem.

Zechariah 7:3 speaking to the priests who belong to the house of the LORD of hosts, and to the prophets, saying, "Shall I weep in the fifth month and abstain, as I have done these many years?"

Zechariah 7:5 "Say to all the people of the land and to the priests, 'When you fasted and mourned in the fifth and seventh months these seventy years, was it actually for Me that you fasted?

Zechariah 8:3 "Thus says the LORD, 'I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD of hosts will be called the Holy Mountain.'

Zechariah 8:16 'These are the things which you should do: speak the truth to one another; judge with truth and judgment for peace in your gates.

Zechariah 8:18 Then the word of the LORD of hosts came to me, saying,

Commentary

Matthew Henry's Whole Bible Commentary

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, v. 19. This is a direct answer to the enquiry concerning their fasts, ch. 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, v. 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 (v. 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 (v. 22), some of all languages, v. 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 (v. 21); and, to show that this is the main matter in which their conversion consists, it is repeated (v. 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 (v. 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 (Ps. 55:14), with the multitude (Ps. 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, Ps. 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 (v. 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, Jn. 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.

Calvin's Commentary

18. And the word of the Lord of hosts came unto me, saying,

18. Et fuit sermo Iehovae exercituum ad me, dicendo,

19. 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.

19. Sic dicit Iehova exercituum, Iejunium quarti et jenunium quinti, et jejunium septimi, et jejunium decimi (mensis,) erit domui Iehudah in gaudium et laetitiam et dies festos bonos; ergo veritatem et pacem diligite.

He confirms the same truth, that such would be the restoration of the Church that all the memory of their sorrows would be obliterated. We have already said, that some fasts were observed by the Jews after the destruction of their city. Before two only were mentioned, but now the Prophet names four. In the fourth month the city was taken, and in the fifth the temple was destroyed and burnt down; in the seventh was Gedaliah slain, who had remained with the residue of the people who had been gathered by him; and the fast of the tenth month, as some think, was appointed when the city was besieged. If so, the fast of the tenth month preceded the rest, then followed the fast of the fourth month, in the third place the fast of the fifth month, and, lastly, the fast of the seventh month, on account of the death of Gedaliah.

These then were tokens of mourning to the time of the restoration; for when the city was besieged, God raised up, as it were, a sign of dreadful vengeance; and when Nebuchadnezzar broke through the wall of the city, it was then openly forsaken by God; after the burning of the temple there remained no hope, except that some of the common people continued in the land under the protection of Gedaliah. The root, as it were, of the people was cut off, but some thin fibres were remaining; and when even these were torn asunder, when all who could be found were led into exile, the favor of God had wholly disappeared as to the outward appearance. It behaved then the Jews to be in mourning and humiliation, that they might seek pardon from God. We shall not then say, that these fasts were without reason, and foolishly appointed by them, for they were at liberty to testify their sorrow; nay, it was an act of piety humbly in their guilt to deprecate the wrath of the celestial Judge, when they perceived that he was displeased with them. But God now promises joy, which was to extinguish all sorrow, as the rising of the sun drives away all the darkness of the night.

But the Prophet seems to allude to what he had before taught when he indirectly taunted the Jews, because they were too anxious about keeping fasts, while they neglected the main things. But the simple meaning is, that if the Jews really repented and sincerely sought to return to God's favor, there would be an end to all their miseries, so that there would be no need of fasting.

We must also remember that the design of fasting is this, that those who have sinned may humble themselves before God, and go as suppliants before his throne, that they may confess their sins and condemn themselves. Fasting then is, as it were, the habit of criminals when they desire to obtain pardon from God; for Christ says, that there is no fasting at marriages and during festal days. (Matthew 9:15.) We then see that there is here promised a restoration which was to put an end to every former cause of sorrow among the people; not that these fasts of themselves displeased God, for they were appointed, as we have said, for a good purpose -- that the people might thus exercise themselves in acts of piety, and also stimulate and support their hope till the time of their deliverance; but Zechariah pursues what he had begun -- that God was now plainly reconciled, for he favored his people, and proved this by the blessings he bestowed.

With regard to festal days, we know that among other things they are expressly mentioned by Moses, "Thou shalt rejoice before thy God." (Deuteronomy 12:18.) When therefore the Jews celebrated their festal meetings, it was the same as though they stood before God, and were thus fully persuaded that they were in his presence. Forasmuch then as God thus designed to exhilarate his people by festivals, the Prophet does not without reason say, that the fasts, which had been signs of mourning, would be turned into joy and into festal days. Moreover, the Prophet thus speaks, because the observance of the law, which prevailed while the people were in a state of security, had been interrupted in their exile -- as though he had said, "As food expelled you to a foreign land, and made you while exiles from your country to grieve and mourn, so now being restored you shall have joy, and religiously keep your festal days." And thus he indirectly reproves the Jews for having deprived themselves of their festal days, in which the law invited them to rejoice, for they had profaned them. God would not have suffered to be discontinued what he had commanded, had not religion been corrupted; for on this account it was that things changed for the worse, and that sorrow succeeded, which is here designated by fastings.

At length he concludes by saying, Love ye then truth and peace. By truth he means integrity, as we have said before; and Zechariah includes in this word the whole of what is just and right: for when our hearts are cleansed, then the rule of justice and equity is observed. When then we deal sincerely with our neighbors, all the duties of love freely flow from within as from a fountain. As to the word peace, it may be explained in two ways: either as in the former instance when he mentioned the judgment of peace in the sense of judgment rightly formed, and thus to love peace is to love good order; or it may be taken for God's blessing, as though the Prophet said, "If ye wish to be in a good and prosperous state, observe integrity towards one another; for God will ever be present by his blessing, provided ye be sincere and faithful. [90] Ye have in a manner sought a curse for yourselves, and dried up as it were the fountain of God's blessings by your wickedness and your frauds. If then truth reign among you, all felicity shall accompany it; for the Lord will bless you." I shall not proceed farther now.

Footnotes:

[90] It is better to regard "peace" here in its ordinary meaning, as opposed to strife and contention, as "truth" is to falsehood an deceit. They were to "love truth" and not falsehood, and also "peace" and concord, and not discord and contention. The [v], vau, at the beginning of this sentence has been variously rendered: "only" by Jerome and Drusius; "therefore" by Calvin and Blayney; "but" by Newcome and Henderson. But there is no need of all this. Let the whole passage be rendered in a perceptive form, and it may have its usual meaning as a copulative, as in the following manner,-- Thus saith Jehovah of hosts, -- Let the fast of the fourth, and the fast of the fifth, And the fast of the seventh, and the fast of the tenth month, Be to the house of Judah For exultation and joy, And for cheerful seasons; And love ye truth and peace. "Exultation," [ssvz], is the outward expression of joy; the most obvious thing is mentioned first, as often is the case in Scripture, and then the source from which it proceeds, even joy. "Cheerful" is literally "good," -- good seasons, or festivals, or solemnities. "The Hebrews," says Grotius, "were wont to call those days good which were appointed for rejoicing." This passage contains the answer to the inquiry mentioned in chapter 7:3; but the answer refers not only to one fast but to all the fasts which the Jews had instituted. -- Ed.

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"The House of Israel"
In proclaiming the truths of the everlasting gospel to every nation, kindred, tongue, and people, God's church on earth today is fulfilling the ancient prophecy, "Israel shall blossom and bud, and fill the face of the world with fruit." Isaiah 27:6. The followers of Jesus, in co-operation with heavenly intelligences, are rapidly occupying the waste places of the earth; and, as the result of their labors, an abundant fruitage of precious souls is developing. Today, as never before, the dissemination …
Ellen Gould White—The Story of Prophets and Kings

The Temptation of Jesus
The proclamation and inauguration of the Kingdom of Heaven' at such a time, and under such circumstances, was one of the great antitheses of history. With reverence be it said, it is only God Who would thus begin His Kingdom. A similar, even greater antithesis, was the commencement of the Ministry of Christ. From the Jordan to the wilderness with its wild Beasts; from the devout acknowledgment of the Baptist, the consecration and filial prayer of Jesus, the descent of the Holy Spirit, and the heard …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Healing the Centurion's Servant.
(at Capernaum.) ^A Matt. VIII. 1, 5-13; ^C Luke VII. 1-10. ^c 1 After he had ended all his sayings in the ears of the people, ^a 1 And when he was come down from the mountain, great multitudes followed him. ^c he entered into Capernaum. [Jesus proceeded from the mountain to Capernaum, which was now his home, or headquarters. The multitudes which are now mentioned for the third time were not wearied by his sermon, and so continued to follow him. Their presence showed the popularity of Jesus, and also …
J. W. McGarvey—The Four-Fold Gospel

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers', …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other …
Thomas Watson—The Ten Commandments

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Zechariah
CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people …
John Edgar McFadyen—Introduction to the Old Testament