Zechariah 8:22

Zec 8:22 Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.

Ver. 22. Yea, many people and strong nations, &c.] The most populous and potent people subdued by Christ (not by any army, nor by power, but by God’s Spirit of power, of love, and of a sound mind, 2Ti 1:7), shall send a lamb to the Lord of the whole earth, submit to the sceptre and laws of Christ’s kingdom, yield the obedience of faith, and be proselyted to the Church, Isa 16:1.

And to pray before the Lord] Heb. To entreat his face, which they behold in his ordinances, those visible signs of his presence. Popish pilgrims, though they are used hardly, and lose much of their estates, yet satisfy themselves in this, I have that which I came for, viz. the sight of a dumb idol. What, then, should not men do or suffer to see God in his ordinances?

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.

many . . . strong nations . . . in Jerusalem--In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Isa 60:3; Isa 66:23).

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 22. And strong nations] This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the Egyptians, inhabitants of Arabia Petraea, of Syria, &c.

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

But we must enquire also why he says, that the nations would come to seek God at Jerusalem, and there to call on him. The Jews foolishly imagine that God cannot be otherwise worshipped than by offering sacrifices still in the temple. But the Prophet had something very different in view, that the light of truth would arise from that city, which would diffuse itself far and wide: and this prophecy ought to be connected with that of Isaiah,

“A law shall go forth from Sion, and the word of Jehovah from Jerusalem.” (Isaiah 2:3.)

As then the doctrine of salvation which has filled the whole world flowed from that city, the Prophet says, that nations would come to Jerusalem, not that it would be necessary for them to assemble there, but because all were to seek there what could not be obtained elsewhere. Since then none could be accounted the children of God except they were brought up in that school and acknowledged that alone to be true religion which had its first habitation at Jerusalem, we hence see why the Prophet expressly mentions that city.

We must further bear in mind, that the temple was built for this end and purpose, — that the doctrine of salvation might continue there, and have there its seat until the coming of Christ; for then was fulfilled that prophecy in the hundred and tenth Psalm, “The scepter of thy power shall God send forth from Sion.” The Prophet here teaches us, that Christ would not be the king of one people only, whose power was to be confined to narrow limits, but that he would rule through the whole world, for God would extend his scepter to every quarter of the globe. As tell it behaved the Jews to have this end in view, the Prophet, in order to animate them that they might not fail in the middle of their work, says, that that place was sacred to God, so that salvation might thence be sought by the whole world, for all were to be the disciples of that Church who wished to be deemed the children of God.

But we ought carefully to notice what I have already referred to, the two things required in God’s worship — to seek him, and also to pray to him. For the superstitious, though they pretend great ardor in seeking God, yet amuse themselves with many delusions; for they hurry on presumptuously, and as it were at random, so that they seek not God, but leave him, and weary themselves without thought and without any judgment. As then the superstitious have no reason for what they do, they can not be said properly to seek God. But the faithful seek God, for they acknowledge that he is not to be worshipped according to the fancy of any one, but that there is a certain prescript and rule to be observed. To us then this is the beginning of religion — not to allow to ourselves liberty to attempt anything we please, but humbly and soberly to submit to God’s word; for when any one seeks and chooses an unfit teacher, he will not advance as he ought to do. But the Prophet shows, that all the godly succeed when they strive to be approved of God by confining themselves to his word, and by attempting nothing through their own promptings, but when they have such a discernment as not to blend, as it is said, profane with sacred things. The second chief thing is, to pray to God: and the Prophet thus reminds us why it is that God would have us especially to seek him. Nothing indeed results to his advantage and benefit from our efforts, but he would have us to seek him that we may learn to expect from him everything connected with our salvation. This seeking is also defined by the term prayer, and not useless is the word face, for though God is invisible, we yet ought not to wander with uncertainty, as it were through the air, when our purpose is to flee to him, but to go to him with full confidence. Unless then we are fully persuaded of what the Scripture teaches us — that God is ever nigh those who truly call on him, the door will be closed against our prayers, for God’s name will be profaned though we may express what we wish. As then the nearness of God ought to be impressed on our hearts when we prepare ourselves for prayer, the Scripture usually adopts this form, to entreat the face of God. But this is not to be understood of an ocular sight, but, on the contrary, of the conviction of the heart. Let us now proceed -

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.

Lord. Many were converted in the days of Esther, (viii. 17.) and the Pharisees were eager to make proselytes in all parts, when Christ preached, Matthew xxiii. 15., and Acts ii. 11. Yet we must go to the Church to see this fully accomplished. (Calmet)

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).

This verse is both confirmation and illustration to the former; there it was people, here it is many people, and mighty, or great; not the poor, and contemptible. and few, but people of a greater figure in the world. The gospel first spread itself through the Roman empire, and triumphed in Rome the lady of the world.

Strong nations submitted to the gospel.

Shall come to seek the Lord of hosts in Jerusalem; literally understood you have the firstfruits Of them mentioned in Act 2:9-11. Mystically, Jerusalem is the church of Christ, or the state of it in the times of the gospel, Psa 110:2; Isa 2:3.

To pray; to perform all gospel worship to the Lord.

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

Many people (peoples) and strong nations. This explains ver. 20 more fully. The Jews were not actuated by the missionary spirit, yet even before Christ"s advent their religion had spread into all parts of the world, as we see from the catalogue of proselytes in Act_2:9-11. Intimations of the same fact are given in Ezr_6:21 Est_8:17. To seek the Lord of hosts in Jerusalem; i.e. to keep the solemn festivals observed there. (comp. Isa_2:2 Isa_66:20-23 Mic_4:1, and note there) The literal fulfilment of this prophecy is not to be looked for. It declares the future conversion of the Gentiles, and their being made one with Israel in the Church of Christ, "one fold under one Shepherd". (Joh_10:16)

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

In Jerusalem - Literally understood, you have the first fruits of them mentioned, Acts ii, 10-12. Mystically, Jerusalem is the church of Christ. To pray - To perform all gospel-worship.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.