Zechariah 8:13

Zec 8:13 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.

Ver. 13. As ye were a curse among the heathen] The people of God’s wrath, and of his curse, Isa 34:5, abhorred and accursed by all nations, Jer 24:9; lastly, a proverb and a pattern for any fearful imprecation, Eze 14:8, as those that had the bloody weals of God’s visible vengeance on their backs, and, Cain-like, had his manifest mark upon their persons and proceedings. The Turks at this day so hate the Jews for crucifying Christ, that they use to say, in detestation of a thing, I would I might die a Jew, then; Let me be a Jew if I defraud thee, &c. Such a taunt and a curse this wretched people are still. As they curse Christ and his followers continually every day, so it comes into their heart like water, and like oil into their bones, Psa 109:18.

O house of Judah, and house of Israel] i.e. Besides the two tribes of Judah and Benjamin, many of the ten tribes that revolted, for religion’s sake, unto Judah were carried captive with them, and afterwards returned out of captivity also in their company. To them, therefore, as well as to the house of Judah, is made the promise. Twelve thousand of these ten tribes returning are found by computation in that summa totalis set down Ezr 2:64, as the Jewish doctors have concluded. There are those who understand the words of the general conversion of all the Jews in the time of the gospel; and this may very well be, for aught that I see to the contrary.

So will I save you] Lest you should say, in the language of Ashdod, It is a chance, I will do it, saith God, 1Sa 6:9.

And ye shall be a blessing] Not only a name and a praise, as Zep 3:20, but a form to be used in blessing of others; such as was that, Rth 4:11-12. And not altogether unlike is that prayer of David, Psa 119:132 "Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name."

Fear not, but let your hands be strong] Be not diffident, but diligent in well doing: in due season you shall reap, if you faint not, Gal 6:9. {See Trapp on "Zec 8:9"} Base fear expectorates and unmans us; banish it, therefore, or ye will be betrayed by it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Zec_8:13

So I will save you

Mans need and Gods provision

I.

Man in the natural and fallen state. As ye were a curse among the heathen. Sinners are under the curse of God. Mankind in general, as transgressors, all whose sins are unpardoned, are under the curse of God. Those who are in their natural and carnal state are a curse to themselves. The dispositions which they cherish, the practices which they adopt, injure their health, blast their reputation, often ruin their circumstances, and lead to sorrow and wretchedness and death. And sinners are a curse to others. They diffuse evil, they propagate mischief, they are corruptors.

II. The gracious purpose of God in reference to man, as made known in the Gospel. So will I save you, and ye shall be a blessing. This salvation has been procured for man by the atonement and intercession of Christ. This salvation is free to all, without any exception, without any limitation. This salvation can only be experienced by those who exercise repentance toward God, and faith toward our Lord Jesus Christ.

III. The gracious and delightful result of this design in connection with the children of men. Ye shall be a blessing. Those who are saved inherit the blessing of God. Those who are saved are a blessing to themselves. (J. H. Bumby.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

The whole blessing is finally summed up in one expression in Zac 8:13 : "And it will come to pass, as ye were a curse among the nations, O house of Judah and house of Israel, so will I endow you with salvation, that ye may be a blessing. Fear not, let your hands be strong." The formula, to be a curse among the nations, is to be interpreted according to Jer 24:9; Jer 25:9; Jer 42:18; Kg2 22:19, as equivalent to being the object of a curse, i.e., so smitten by God as to serve as the object of curses. In harmony with this, the phrase to "become a blessing" is equivalent to being so blessed as to be used as a benedictory formula (cf. Gen 48:22; Jer 29:22). This promise is made to the remnant of Judah and Israel, and therefore of all the twelve tribes, who are to become partakers of the future salvation in undivided unity (cf. Zac 9:10, Zac 9:13; Zac 10:6; Zac 11:14). Israel is therefore to look forward to the future without alarm.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

a curse--As the heathen have made you another name for "a curse," wishing to their foes as bad a lot as yours (Jer 24:9; Jer 29:18); so your name shall be a formula of blessing, so that men shall say to their friend, May thy lot be as happy as that of Judah (Gen 48:20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Mic 5:7; Zep 3:20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. As ye were a curse] Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall be a blessing to all the nations round about. All these promises we may expect to be completely fulfilled when the Jews acknowledge their Messiah.

O house of Judah, and house of Israel] The restoration shall be complete, when both Israel and Judah are brought back.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He goes on with the same subject, and in this verse he states two contrary things, in order to render more clear what he teaches here — that while God was angry the earth was barren, and all things went on unhappily with the Jews; but that when God had begun to be reconciled, the earth had as it were changed its nature, and brought forth plentifully, and that they were in every way made blessed.

Hence he says, As ye have been a curse, etc. Here again he mentions and reminds them how miserable they were while they minded only their private interest, and by neglecting the temple manifested their impiety and ingratitude; for what ought they to have been more ready to do when they returned to their country than to build the temple, and to offer there sacrifices to God, in order to avow him as the author of their deliverance? But the temple was neglected; and the Prophet concludes that they must have been extremely forgetful, if they did not consider what their condition was as long as they had no care for the temple; and he says that they had been a curse among the nations; that is, that they were an example of a curse, according to the threatening of the law. For it is a mode of speaking frequent in Scripture, that the people were a curse; and the common formula of cursing was — “Let the Lord curse thee as he does the Jews.” Zechariah then says that the Jews had been a curse, that they had not only been smitten by God’s hand, but that they had been given up to calamities, in order that they might become to all detestable, and bear in a manner signs of God’s wrath imprinted on them. Whoever then at that time looked on a Jew, he might see that he had the appearance of bearing a curse. In short, Zechariah means that the Jews had been punished in a manner not common or usual, but that God had executed on them dreadful judgments, which made it evident to all that he was grievously offended with them. Ye have been then a curse among all nations

He then adds, So I will save you, as ye shall be a blessing. The word save is introduced that God might more clearly set forth his favor, lest the Jews should think that the change had been effected by fortuitous change; for we know that men’s thoughts soon change, and they feign this or that cause that they may obscure God’s providence. God then, before he promises that they should be a blessing, says that he would save them. What it is to be a blessing may be easily learnt from the opposite clause. They are then said to be a blessing who bear evident tokens of God’s favor and kindness. So the Prophet means, that when people wished to be prayed for, or when they wished well to one another, this would be the common form of their requests — “May God bless us as he blesses his chosen people: as the Jews are dear to God, so may he favor us with the same or similar kindness.” Thus then we see that the Jews were a curse, when exposed to extreme reproaches; and that they became a blessing when God manifested towards them tokens of favor, and showed in reality, or by the effect, that he was pacified towards them.

He says, in the last place, Fear ye not; strengthened be your hands. He exhorts them to entertain hope, for fear stands opposed to confidence; and fear, proceeding from unbelief, cannot be otherwise dissipated but by God’s promises made to us, which chase away all doubts. Rightly then does the Prophet teach us that the Jews had no reason to fear, for he declares that God was propitious to them. We indeed know that all fear cannot be wholly driven away from the hearts of men; for it would be necessary to deprive us of every feeling before we could regard dangers without fears. But though fear is natural to us, and occasions of fear ever occur to us, yet the fear of unbelief may be dispelled by faith; and hence it is no wonder that God condemns fear, when he promises salvation to his elect. But as I have said, we ought to observe that there is here a contrast between condemnable fear and that confidence which relies on God’s word. We must also add, that the confidence of God’s children is never so complete that they are free from all fear, even the fear of unbelief; but still we ought to struggle against it, so as not to be hindered in the course of our calling. And this we learn more fully from the end of the verse.

Strengthened be your hands. But why does the Prophet forbid the Jews to fear? even for this purpose, — that they might arouse themselves for the work which the Lord had allotted to them, and not allow fear to retard them or to prevent them to persevere.

We now then perceive how the faithful become prepared and ready to render service to God: sloth must first be shaken off — but how? even by having fear removed. What is the remedy for healing fear? even to recomb on the promises of God; for when our minds are composed, the hands and the feet and all the members will be ready to do their office. Alacrity both of mind and heart and of all the members follows, when fear is shaken off, and when men begin so to rely on God’s word, as to know that his help is enough for them against all dangers, and to dread nothing, being convinced that the Lord will by his power remove all hindrances.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) Comp. Isa_46:9 with Jer_24:9. The contents of this verse is the converse of that of Jos_23:15.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. a curse … a blessing] Either, the object of cursing and blessing, as men cursed you before so now they shall bless you (Jer_22:9); or a formula of imprecation or benediction, God make thee like them (Jer_29:22; Gen_48:20; Rth_4:11-12).

heathen] nations, R. V.

house of Judah, and house of Israel] Not only the two tribes but the ten. This has never yet been fulfilled.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For thus saith the Lord of hosts,.... In order to assure them of the truth of what he promised, he observes the fulfilment of what he had threatened, he being as true and faithful in the one as in the other:

As I thought to punish you: determined to do it, by suffering them to be carried captive:

when your fathers provoked me to wrath, saith the Lord of hosts; by their immorality, idolatry, and contempt of his prophets:

and I repented not; the Targum adds, "of my word"; of the resolution he had taken up in his heart, and of the declaration of it by his prophets, that he would punish them; this he did not repent of, revoke, change, and alter, but steadily abode by it, and executed it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

As ye were a curse among the nations, O house of Judah and house of Israel, so I will save you - The ten tribes bore the name of Israel, in contrast with the two tribes with the name of Judah, not only in the history but in the prophets; as Hosea says, “I will no more have mercy upon the house of Israel, and on the house of Judah I will have mercy” Hos 1:6-7. Here he unites both; both, in the time of their captivity, were a curse, were held to be a thing accursed, as it is said, “He that is hanged is the curse of God” Deu 21:23, that is, a thing accursed by Him; and God foretold of Judah, that they should be “a desolation and a curse” 2Ki 22:10, and by Jeremiah, “I will deliver them to be removed into all the kingdoms of the earth for hurt, a reproach and a proverb, a taunt and a curse in all places whither I shall drive them” ; and in deed, when it was so, “therefore is your land a desolation and an astonishment and a curse without an inhabitant, as at this day” Jer 44:22.

Now the sentence was to be reversed as to both. “As ye were a curse, among the nations, naming each, so I will save you.” There would have been no proportion between the curse and the blessing, unless both had been included under the blessing, as they were under the curse. But Israel had no share in the temporal blessing, not returning from captivity, as Zechariah knew they were not returned hitherto. Therefore the blessings promised must be spiritual. Even a Jewish commentator saw this. “It is possible, that this may have been spoken of the second temple, on condition that they should keep the commandments of the Lord; or, it is still future, referring to the days of the Messiah: and this is proved by the following verse which says, ‘O house of Judah and house of Israel.’ During the second temple the house of Israel did not return.”

And ye shall be a blessing - This is a revival and an application of the original promise to Abraham, “thou shalt be a blessing” Gen 12:2; which was continued to Jacob, “God give thee the blessing of Abraham, to thee and to thy seed with thee” Gen 28:4. And of the future king, of whom it is said, “Thou gavest him length of days forever and ever,” David says, “Thou hast made him blessings forever” Psa 21:4, Psa 21:6, and again, “They shall be blessed in Him” Psa 72:17). So Isaiah had said of the days of Christ, “In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land;” Isa 19:24; and symbolically of the cluster of grapes, “Destroy it not: for a blessing is in it” Isa 65:8; and Ezekiel, “I will make them and the places round about My hill a blessing” Eze 34:26. They were this; for of them, “according to the flesh, Christ came, who is over all, God blessed forever” Rom 9:5; of them were the Apostles and Evangelists, of them every writer of God’s word, of them those who carried the Gospel throughout the world. Osorius: “Was this fulfilled, when the Jews were under the Persians? or when they paid tribute to the Greeks? or when they trembled, hour by hour, at the mention of the Roman name? Do not all count those who rule much happier than those oppressed by the rule of others? The prediction then was fulfilled, not then, but when Christ, the Sun of Righteousness, shone on the earth, and He chose from the Hebrews lights, through whom to dissipate darkness and illumine the minds of people who were in that darkness. The Jews, when restored from the captivity, seemed born to slavery.” They were reputed to be of slaves the most despised. “But when they had through Christ been put in possession of that most sure liberty, they overthrew, through their empire, the power and tyranny of the evil spirits.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER VIII.

Blessing. As the nations could wish no greater curse than what you have experienced, so you shall now be regarded as a most happy people.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

As ye were a curse; as threatened Deu 28:37; Jer 24:9; 29:18, all which came upon them in this seventy years’ captivity, and the miseries that preceded.

Among the heathen; nations who knew the misery which they heaped on the Jews, nations among whom they were scattered.

House of Judah; two tribes.

House of Israel; ten tribes, or rather some of them which escaped Shalmaneser’s hand, and adhered to Judah; or some that from the division of the tribes did keep close to the house of David, and the temple worship.

So will I save you; in such a manner will I save you. so wonderfully, so graciously.

Ye shall be a blessing; a form or model of blessing, as Zep 3:19,20.

Fear not, but let your hands be strong; be not discouraged, neither slack your hands, in the building of the temple, and restoring the worship of God, for God will be with you, and finish all by and for you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

As ye were a curse among the heathen. As your fate was used as a formula of imprecation among the heathen; e.g. "May your fate be that of the Jews". (see examples of this, 2Ki_22:19 Isa_65:15 Jer_24:9 Jer_29:22) The other way of taking the expression as meaning the object of curse (i.e. as the heathen once used to curse you), is not so suitable. Judah... Israel. This expression includes the twelve tribes, of all of which some members had returned, and continued to return, from the Captivity. They were united now and formed one nation. (see note on Zec_9:10) So will I save you. In as open and significant a manner will I show that I am delivering and favouring you. Ye shall be a blessing. This must be taken correspondingly to the former phrase, being a "curse;" ye shall be used as a formula for blessing; e.g. "God make thee as Ephraim and as Manasseh". (Gen_48:20; comp. Rth_4:11, Rth_4:12) Fear not. (Zep_3:16) "If God be for us, who can be against us?" (Rom_8:31; comp. Num_14:9) Let your hands be strong (see note on ver. 9). The LXX takes the paragraph differently and erroneously: "And it shall be that in like manner as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing," i.e. a cause of blessing, Hte en katara ... esesye en eulogia .

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

You were an example to the other nations of a curse

The implied information is that the way Yahweh had allowed the temple to be destroyed and his people to be exiled had been used by other nations as an example of what it meant to be cursed by Yahweh. AT: "When I punished you, the other nations learned what happens when I curse a people" (See: Assumed Knowledge and Implicit Information)

house of Judah and house of Israel

The word "house" is a metonym for the family that lives in the house. In this case it refers to the people in the kingdoms of Judah and Israel. AT: "people of Judah and Israel" (See: Metonymy)

you will be a blessing

Possible meanings are 1) the implied information is that the people of Judah and Israel would be a blessing to the nations around them. AT: "you will be a blessing to the surrounding nations" or 2) the implied information is that the nations around them would see what it meant to be blessed by Yahweh. AT: when I bless you, the other nations will learn what happens when I bless a people" or 3) Yahweh will bless the people of Judah and Israel. AT: "I will give you many good things" (See: Assumed Knowledge and Implicit Information)

let your hands be strong

This is an idiom that means to be courageous for the work. AT: "be strong and courageous" (See: Idiom)

do harm to you

"punish you"

provoked my anger

"angered me"

did not relent

"did not decide to punish them less"

Jerusalem

This is a metonym for the people of Jerusalem. AT: "the people of Jerusalem" (See: Metonymy)

house of Judah and house of Israel

The word "house" is a metonym for the family that lives in the house. In this case it refers to the people in the kingdom of Judah. AT: "people of Judah" (See: Metonymy)

translationWords

nation

curse

Judah

house

bless

anger

Jerusalem

fear

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.