Zechariah 8:23
Verse
Context
The Restoration of Jerusalem
22And many peoples and strong nations will come to seek the LORD of Hosts in Jerusalem and to plead before the LORD.”23This is what the LORD of Hosts says: “In those days ten men from the nations of every tongue will tightly grasp the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’”
Sermons



Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- Tyndale
Adam Clarke Bible Commentary
Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on Isa 3:6 (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Thus saith Jehovah of hosts: In those days ten men out of all languages of the nations take hold; they will take hold of the skirt of a Jewish man, saying, We will go with you; for we have heard God is with you." Not only will the heathen then flow to Jerusalem to seek the God of Israel, but they will crowd together to Israel and Judah to be received into fellowship with them as a nation. Ten men from the heathen nations to one Jewish man: so great will be the pressure of the heathen. Ten is used as an indefinite number, denoting a great and complete multitude, as in Gen 31:7; Lev 26:26; Num 14:22, and Sa1 1:8. For the figure, compare Isa 4:1. והחזיקוּ is a resumption of יחזיקוּ in the form of an apodosis. The unusual combination כּל לשׁנות הגּוים, "all the tongues of the nations," is formed after Isa 66:18 (הגּוים והלּשׁנות, "all nations and tongues," i.e., nations of all languages), and on the basis of Gen 10:20 and Gen 10:31. For נלכה עמּכם, compare Rut 1:16; and for אלהים עמּכם, Ch2 15:9. The promise, that the Lord would change the fast-days in the future into days of rejoicing and cheerful feasts, if Israel only loved truth and peace (Zac 8:20), when taken in connection with what is said in Zac 7:5-6 concerning fasting, left the decision of the question, whether the fast-days were to be given up or to be still observed, in the hands of the people. We have no historical information as to the course adopted by the inhabitants of Judah in consequence of the divine answer. All that we know is, that even to the present day the Jews observe the four disastrous days as days of national mourning. The talmudic tradition in Rosh-hashana (f. 18, a, b), that the four fast-days were abolished in consequence of the answer of Jehovah, and were not restored again till after the destruction of the second temple, is not only very improbable, but is no doubt erroneous, inasmuch as, although the restoration of the days for commemorating the destruction of Jerusalem and the burning of the temple could easily be explained, on the supposition that the second destruction occurred at the same time as the first, it is not so easy to explain the restoration of the fast-days in commemoration of events for which there was no link of connection whatever in the destruction of Jerusalem by the Romans. In all probability, the matter stands rather thus: that after the receipt of this verbal answer, the people did not venture formally to abolish the fast-days before the appearance of the promised salvation, but let them remain, even if they were not always strictly observed; and that at a later period the Jews, who rejected the Messiah, began again to observe them with greater stringency after the second destruction of Jerusalem, and continue to do so to the present time, not because "the prophecy of the glory intended for Israel (Zac 8:18-23) is still unfulfilled" (Koehler), but because "blindness in part is happened to Israel," so that it has not discerned the fulfilment, which commenced with the appearance of Christ upon earth.
Jamieson-Fausset-Brown Bible Commentary
ten--a definite number for an indefinite. So in Lev 22:26; Num 14:22. of all languages of the nations--that is, of nations of all languages (compare Isa 66:18; Rev 7:9). take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Isa 3:6; Isa 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Num 15:38; Deu 22:12) was a distinguishing badge of a Jew. God is with you--the effect produced on unbelievers in entering the assemblies of the Church (Co1 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people. Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction. ALEXANDER'S CONQUESTS IN SYRIA (Zac 9:1-8). GOD'S PEOPLE SAFE BECAUSE HER COMETH LOWLY, BUT A SAVIOUR (Zac 9:9-10). THE MACCABEAN DELIVERANCE A TYPE THEREOF (Zac 9:11-17). Next: Zechariah Chapter 9
Zechariah 8:23
The Restoration of Jerusalem
22And many peoples and strong nations will come to seek the LORD of Hosts in Jerusalem and to plead before the LORD.”23This is what the LORD of Hosts says: “In those days ten men from the nations of every tongue will tightly grasp the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’”
- Scripture
- Sermons
- Commentary
From Babylon to Jerusalem - (Zechariah) ch.1 & 2
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(Saved Through the Fire) 14 - the Escaped Remnant
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Our Hope for Revival
By Erroll Hulse9951:06:17PSA 2:6ZEC 8:20ZEC 8:23MAT 28:18MRK 16:15ACT 1:8REV 7:9In this sermon, the speaker emphasizes the responsibility of believers to fulfill the Great Commission as stated in Matthew 28. Jesus commanded his disciples to go and make disciples of all nations, teaching them and baptizing them in the name of the Father, Son, and Holy Spirit. The speaker highlights the importance of prayer and information in fueling this mission, referencing a treatise by Jonathan Edwards that inspired a movement of extraordinary prayer in the 18th century. The speaker encourages believers to be diligent in their prayerfulness and earnestness for revival, both in their own nations and around the world.
Studies in Zechariah 04 Zechariah 4:
By John W. Bramhall74853:22ZEC 1:3ZEC 2:10ZEC 4:6ZEC 4:14ZEC 8:23ZEC 9:9MAT 5:14In this sermon, the speaker focuses on the book of Zechariah and specifically the fifth vision in the second section of the book. The previous visions depicted the inner cleansing and purging of the nation's sins, symbolized by Joshua the high priest being justified in the presence of Jehovah. The fourth chapter continues this theme of inner salvation, showing Israel as the light of the world. The vision includes a seven-branched lampstand, symbolizing the dissemination of truth and blessings of Jehovah among the nations.
The Future Glory of Jerusalem (Zech. 2:1-13)
By Mike Bickle1748:58God's GloryRestoration of JerusalemPSA 48:5ISA 2:3ISA 30:26EZK 39:21ZEC 2:1ZEC 8:23ZEC 12:10MAT 25:31REV 18:4REV 19:19Mike Bickle emphasizes the future glory of Jerusalem as depicted in Zechariah, highlighting God's promise of restoration and the eventual dwelling of the Messiah in the city. He encourages believers to familiarize themselves with the prophetic visions, which reveal God's comfort and the ultimate expansion of Jerusalem, where nations will join Israel in worship. Bickle stresses that God's presence will be the glory of the city, serving as a wall of fire, and that the nations will recognize Israel as the apple of God's eye. He calls for patience and faith as believers await the fulfillment of these promises, reminding them of the importance of their role in God's plan.
Israel and the Apocalypse: A Hermeneutical Key for All the Faith
By Art Katz0Israel's RoleApocalyptic MessagePSA 102:13ISA 35:6ZEC 8:23MAT 25:40ROM 11:25Art Katz emphasizes the significance of Israel's message as a vital hermeneutical key for understanding the Book of Revelation and the urgency of God's judgments in the last days. He argues that this message compels believers to engage deeply with their faith, countering spiritual complacency and deception. Katz highlights the importance of responding to the needs of the Jewish people, as it relates to righteousness and eternal reward, and calls for a prophetic presence that brings healing and restoration to Israel. He believes that through God's judgments and mercy, Israel will ultimately fulfill its divine mission to glorify Him among the nations.
Summary of Israel's Present Plight and Her Future Glory
By Art Katz0Israel's Future GloryRedemptive SufferingISA 51:17ISA 53:5ISA 54:2ISA 60:10JER 31:10EZK 37:11ZEC 8:23MAT 22:29LUK 24:25HEB 12:5Art Katz discusses Israel's current struggles and the prophetic understanding of her future glory, emphasizing that the nation must undergo redemptive suffering before achieving lasting peace. He argues that Israel's historical catastrophes are a fulfillment of God's covenant, and that the nation must recognize its need for divine intervention and humility to fulfill its priestly role to the nations. Katz warns against naive expectations of an easy resolution to Israel's plight, asserting that true glory comes only after suffering, akin to the suffering of Christ. He calls for a deeper understanding of God's character, which includes both judgment and restoration, and highlights the necessity of acknowledging past sins for future redemption. Ultimately, he envisions a time when Israel, having endured its trials, will emerge as a beacon of hope and blessing to all nations.
Why Mount Zion?
By George Warnock0ZionUnity in ChristPSA 87:1PSA 132:13ISA 2:3ZEC 8:23MAT 5:141CO 15:46EPH 2:13HEB 7:17HEB 12:22REV 21:2George Warnock emphasizes the significance of Mount Zion as a divine union of king and priest, exemplified in David, and the establishment of a structure that embodies both authority and worship. He explains that God's intention is to create a people who experience deep fellowship with Him and can manifest His power to the nations. Warnock further explores the original meaning of Zion, asserting that God's plan is to transition His people from earthly to heavenly realities, ensuring that both natural Israel and Gentiles are included in this divine promise. He highlights that true peace will only be achieved when all come together in Christ, breaking down barriers and uniting as one new man. Ultimately, Zion represents the unfolding of God's eternal purpose for His people.
Anti Semitism: A Little Considered Root
By Art Katz0Spiritual RenewalAnti-SemitismGEN 12:3EXO 19:6DEU 28:1PSA 122:6ISA 49:6ISA 60:14JER 12:9ZEC 8:23MAT 5:13ROM 11:11Art Katz discusses the roots of anti-Semitism, suggesting that it stems from a failure of the Jewish people to fulfill their divine calling to be a blessing to the nations. He emphasizes that the resentment from Gentiles may arise from their perception of a loss of blessedness due to Jewish disobedience, which can provoke anger and judgment. Katz argues that this anti-Semitism could be viewed as a divine judgment meant to spur repentance and a return to their sacred mission. He highlights the need for introspection within the Jewish community rather than attributing blame solely to external factors. Ultimately, he posits that the solution to anti-Semitism lies in spiritual renewal and a return to God.
On Evangelism in "Apocalyptic Evangelism"
By Reggie Kelly0ISA 66:19ZEC 8:23MAT 24:14ROM 16:25Reggie Kelly emphasizes the importance of presenting the gospel as the revelation of a mystery foretold in the prophets but hidden until its appointed time of manifestation. The apostolic approach to preaching the gospel was centered on fulfilling prophecy, proving its authenticity and appealing to both Jews and Gentiles. Apocalyptic evangelism involves urgent repentance, the imminence of God's kingdom, and the divine contention over covenant righteousness, leading to a powerful call for faith and obedience. The ultimate goal is to bring down all pride and boasting, revealing the apocalyptic righteousness of the Spirit that quickens the spiritually dead.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- Tyndale
Adam Clarke Bible Commentary
Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on Isa 3:6 (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Thus saith Jehovah of hosts: In those days ten men out of all languages of the nations take hold; they will take hold of the skirt of a Jewish man, saying, We will go with you; for we have heard God is with you." Not only will the heathen then flow to Jerusalem to seek the God of Israel, but they will crowd together to Israel and Judah to be received into fellowship with them as a nation. Ten men from the heathen nations to one Jewish man: so great will be the pressure of the heathen. Ten is used as an indefinite number, denoting a great and complete multitude, as in Gen 31:7; Lev 26:26; Num 14:22, and Sa1 1:8. For the figure, compare Isa 4:1. והחזיקוּ is a resumption of יחזיקוּ in the form of an apodosis. The unusual combination כּל לשׁנות הגּוים, "all the tongues of the nations," is formed after Isa 66:18 (הגּוים והלּשׁנות, "all nations and tongues," i.e., nations of all languages), and on the basis of Gen 10:20 and Gen 10:31. For נלכה עמּכם, compare Rut 1:16; and for אלהים עמּכם, Ch2 15:9. The promise, that the Lord would change the fast-days in the future into days of rejoicing and cheerful feasts, if Israel only loved truth and peace (Zac 8:20), when taken in connection with what is said in Zac 7:5-6 concerning fasting, left the decision of the question, whether the fast-days were to be given up or to be still observed, in the hands of the people. We have no historical information as to the course adopted by the inhabitants of Judah in consequence of the divine answer. All that we know is, that even to the present day the Jews observe the four disastrous days as days of national mourning. The talmudic tradition in Rosh-hashana (f. 18, a, b), that the four fast-days were abolished in consequence of the answer of Jehovah, and were not restored again till after the destruction of the second temple, is not only very improbable, but is no doubt erroneous, inasmuch as, although the restoration of the days for commemorating the destruction of Jerusalem and the burning of the temple could easily be explained, on the supposition that the second destruction occurred at the same time as the first, it is not so easy to explain the restoration of the fast-days in commemoration of events for which there was no link of connection whatever in the destruction of Jerusalem by the Romans. In all probability, the matter stands rather thus: that after the receipt of this verbal answer, the people did not venture formally to abolish the fast-days before the appearance of the promised salvation, but let them remain, even if they were not always strictly observed; and that at a later period the Jews, who rejected the Messiah, began again to observe them with greater stringency after the second destruction of Jerusalem, and continue to do so to the present time, not because "the prophecy of the glory intended for Israel (Zac 8:18-23) is still unfulfilled" (Koehler), but because "blindness in part is happened to Israel," so that it has not discerned the fulfilment, which commenced with the appearance of Christ upon earth.
Jamieson-Fausset-Brown Bible Commentary
ten--a definite number for an indefinite. So in Lev 22:26; Num 14:22. of all languages of the nations--that is, of nations of all languages (compare Isa 66:18; Rev 7:9). take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Isa 3:6; Isa 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Num 15:38; Deu 22:12) was a distinguishing badge of a Jew. God is with you--the effect produced on unbelievers in entering the assemblies of the Church (Co1 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people. Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction. ALEXANDER'S CONQUESTS IN SYRIA (Zac 9:1-8). GOD'S PEOPLE SAFE BECAUSE HER COMETH LOWLY, BUT A SAVIOUR (Zac 9:9-10). THE MACCABEAN DELIVERANCE A TYPE THEREOF (Zac 9:11-17). Next: Zechariah Chapter 9