God speaks. Formerly stern rebuke; here sweet encouragement. Glowing picture of the good time coming.

I. GOD'S ABIDING LOVE TO HIS CHURCH. There are times when it would seem as if God had cast off his people. "Has God forgotten to be gracious?" Here is the answer. "I am jealous," etc. There is real, intense, and abiding attachment. Words of good cheer verified by facts. "I am returned," etc.

II. GOD'S GRACIOUS PURPOSE TO RESTORE HIS CHURCH. God's withdrawal was because of sin. But for a season. When we return to God, he will return to us. The very righteousness that obliges him to punish the impenitent, birds him to bless the penitent. The light will shine more and more. Times of revival are times of refreshment. The release of the captives pledges freedom to all. The return of the exiles prophesies of the final restoration.

III. GOD'S DELIGHT IN THE PROSPERITY OF HIS CHURCH. (Vers. 4-6.) Sweet and ravishing picture. So far fulfilled in the heroic times of the Maccabees (1 Macc. 14:8-12). Finds a grander fulfilment under the gospel, and will be perfectly fulfilled in the latter days.

IV. GOD'S FAITHFULNESS IN FULFILLING HIS PROMISES TO HIS CHURCH. There am things which seem too great to be possible - too good to be true. It may be so with man, but not with God. Eternal Wisdom cannot err. Absolute truth cannot alto. Omnipotent love cannot fail. - F.

This solemn admonition may seem to derive additional weight from the consideration that it is almost the concluding message which the prophet Zechariah delivered to his countrymen. (Probably only the first eight chapters were written by Zechariah.) The admonition was well suited to the particular condition of the Jews at that time. The warning is even more applicable to us, baptized Christians. As Christians it is expected of us that we should "love the truth and peace." Attend especially to the love for religious truth. Many take for granted that it signifies little whether they embrace the truth or not. Religion is not a matter which comes much into their thoughts. It is a common sentiment, that if a person is but sincere in his religion, it signifies little what that religion is, true or false; if he is but sincere and in earnest, he is, they think, equally acceptable in the sight of God. Others cannot be said to "love the truth," in that they do not put their hearts and minds to it, but satisfy themselves with shallow and imperfect views on the greatest and most concerning of all subjects.

1. Those who have no care for religious truth. It is a dictate not merely of religion, but even of natural piety and common sense, that we should make such inquiry as we can into the truth of our spiritual condition.

2. Those who think sincerity sufficient. Persons who think one belief is as good as another, strike at the very foundations of all religious truth.

3. Those who do not put their minds and hearts to the truth. Their religion, though good so far as it goes, is yet of a very shallow and imperfect character. Let not serious and thoughtful minds be frightened at the name of bigotry, or any other term of reproach, but steadily cherish in themselves a substantial love of God's holy truth, always remembering that the truth will stand, and nothing else will. There is a good kind of bigotry, when we resolve to stand firm on faith and obedience, in faith relying on God's Word, and in obedience on His will, however made known to us.

(Sermons by Contrib. "Tracts for the Times. ")

Unperverted love is one of the noblest, most useful, and comprehensive affections of the heart. Essential to the moral nature of man, it is, as refined by the energies of the Spirit, and suitably exercised, the fulfilling of the law, the sum of religion, and our assimilation to the God of love. No arguments can be necessary to prove that truth is better than error, and peace than contention. In order that the returned captives might at once express their gratitude for the past, and insure continued and increasing prosperity, the prophet delivers the injunction in the text, "Therefore love the truth and peace." It is not restrictively the truth of judgment, nor the speaking of truth between man and man, but religious truth in general, or the mind and will of God made known to them in the law and by the prophets, which the house of Jacob are here required to love: and therefore, agreeably to the economy under which she is placed, the truth to be loved by the Christian Church is the entire system of evangelical doctrine, or "the truth as it is in Jesus." The peace which is to be loved in conjunction with the truth, is that good understanding and spirit of conciliation, which ought to characterise the embodied friends of religion.

I. TRUTH AND PEACE ARE SUBJECTS OF HIGH IMPORTANCE IN THEMSELVES AND TO THE CHURCH OF CHRIST. That evangelical truth is highly important, and ought to be dearly valued, will be conceded by all, the moment we think of it as God's revealed will to men for salvation. With the true knowledge of it, eternal life is closely, inseparably connected. In a general view, it is the only appointed and approved means of the world's moral transformation. To the individual believing sinner, it is the blessed instrument of his illumination and progressive sanctity. An accurate comparison of it with truth of every other kind would only serve to establish its glorious superiority. We learn the unspeakable value of the truth from the wonderful concern that the God of truth Himself has had and uniformly manifested about it. The supereminent importance of evangelical truth might be demonstrated from the evil nature, the ruinous consequences of error. But, in connection with truth, peace also is of high importance in itself and in the Church. Peace of any kind, and particularly peace in the household of faith, if built upon right principles, will be dearly valued by every wise and good mind. In proportion as the friends of religion live peaceably among them selves, they are just what it becomes them to be. Peace of the right kind has a most benign influence on the spiritual interests of the Church.

II. IT MAY BE THE ATTAINMENT OF THE CHURCH TO HAVE THE POSSESSION OF THE TRUTH AND PEACE AT THE SAME TIME. Absolutely, or without any exception, this has rarely or ever been. Still in some happy degree it may be the attainment of the Church in her aggregate state Christendom, it must be confessed, furnishes at present no very favourable specimen of the point in hand. But this neither disproves our position, nor forbids the hope that it shall yet be realised.

III. THOUGH BOTH ARE VERY PRECIOUS, TRUTH IS YET ENTITLED TO THE FIRST AND PREEMINENT CONSIDERATION OF THE CHURCH. Rightly do we associate truth with the very idea of the Church. We cannot think of what the Church owes to the truth, and not insist that, next to its Divine Author, it merits her first consideration. To it she owes her very existence. In forming, however, a comparative estimate between truth and peace, it would not be right to exalt truth at the expense of peace. Everything bland in language, and courteous in demeanour — everything comprised in the meekness of wisdom and the gentleness of Christ — every attainable degree of patience and candour in research — these and a thousand other things are to be offered, and willingly offered, at the shrine of holy concord. It is possible to give away too much, even for precious peace. Such a case would occur if amity were purchased by the surrender of any saving truth. For the sake of internal tranquillity, the Church may and ought to give away much of her own; but she has no right to barter the truth of God for peace with man. On the other hand, however, so inestimably precious is truth, that more than its worth cannot be given for it. Such views are, indeed, in letter and spirit at variance with a given species of modern liberality.

IV. THE BEST AND SUREST PEACE IN THE CHURCH IS THAT WHICH HAS TRUTH FOR ITS FOUNDATION. The precedence of truth is not a mere arbitrary, but, if we would enjoy true peace, a necessary distinction. Truth is as essential to the being of peace as the cause to the effect, and must precede it, as the foundation must be laid before the superstructure.

V. THE GREAT THINGS WHICH THE LORD HATH DONE FOR THE CHURCH, OR ENGAGES TO DO, LAY HER UNDER SACRED OBLIGATIONS TO LOVE THE TRUTH AND PEACE. Obviously the text assumes the form of deduction. Learn from this subject —

1. The moral nature of the true glory of the Church.

2. That genuine love to the truth and peace would be a presage of good to the Church.

3. That the ministers of religion have a most honourable and delightful employ. In a ministerial sense, peace makers between God and man, and so also between man and man. Our vocation gives scope to all our powers and our unwearied exertions.

4. This subject gives us right to insist that the members of our association should be, without exception, the sincere and ardent lovers of truth and peace.

(Robert Muter, D. D.)

When the use and fiction is so general, it would be of little avail to speak against it. God has made the imagination part of our nature for wise purposes, no doubt; and so long as those purposes are ascertained and kept in view, there cannot be much danger. The mind cannot be always on the stretch. If fiction is occasionally used to refresh weary powers, to lift up into the world of fancy for a time, one who is tired of walking on the dusty road of existence, such an indulgence is not to be blamed; nor is it inconsistent with that love of truth which is essential to the mind of a man as well as the character of a Christian. But there is danger of excess in this indulgence; these luxuries cannot be the daily bread of the mind. The effect of these fictions on the mind exactly resembles the effect of rich and stimulating food on the body. That caution is necessary may be seen from the tendency of this taste for fiction to become excessive and engrossing. And fact proves it to be an unhealthy taste, and one which cannot be indulged without injury to the mind. There is no danger that the taste for reading true history will ever become excessive: — it is healthy in itself, and indicates right action in the mind. The taste for fiction dislodges and removes better tastes from the mind. Let your taste for fiction be so much indulged that you can no longer relish reading for improvement, and the injury is done; the mind is no longer healthy. There is another danger, arising from the fact, that the mind is passive, perfectly passive, in this kind of reading. In reading for improvement the mind is active. In reading for ammusement the mind is not in action. It originates no trains of thought; it gains no new strength, nor power of action; but, on the contrary, subsides into a luxurious, dreamy state, very much resembling that produced by narcotics, and which, fascinating though it is, destroys all moral and intellectual energy, and makes self-indulgence the ruling principle within. There is little force in the common saying, that good moral instruction can be given in a fictitious form. Nobody doubts this; but there is another question, Can such instruction be taken in a fictitious form? Emotions which do not lead to action grow less and less every time they are repeated. Tears are shed, as usual, for they cost nothing, but the heart grows cold. Fictions only produce a fictitious benevolence. A reader of fiction becomes the sure victim of the immoral and unprincipled author whom he reads. His moral and religious sensibility will be impaired. Of course all writers of fiction are not immoral. If there are not many writers of this description, if the majority are of a higher order, still the very best of them will do injury, because they will create a taste for fiction which can only be fed by fiction. When the works of the best writers are exhausted, the reader will resort to others less worthy; he will not perceive the degenerating change that goes on within him; he will not be conscious that his moral sense is dead and all his soul in ruins. This unconsciousness of danger is one of the most fearful things in all diseases of the mind and heart. If any one would know the signs of danger, I say, that if he has lost the taste, or never formed the taste for reading for improvement, there is injury already done. If he finds that it gives him no pleasure to exert his powers, that improvement alone has no attractions, that he turns to his fiction like the intemperate man to his glass, then the charge, "Love the truth," should be a serious sound to him. It reminds him of a perverted taste, of a neglected duty; and of a change, too, which must be made before the purposes of life can be fulfilled.

(W. B. O. Peabody, D. D.)

ZechariahJerusalem, ZionAngry, Armies, Burning, Exceedingly, Fate, Fury, Heat, Hosts, Jealous, Jealousy, Says, Thus, Wrath, Yes, Zeal, Zealous, Zion1. The restoration of Jerusalem.
9. They are encouraged to build the temple by God's favor to them.
16. Good works are required of them.
18. Joy and blessing are promised.

Zechariah 8:2

     1185   God, zeal of
     8773   jealousy

Sad Fasts Changed to Glad Feasts
"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."--Zechariah 8:19 MY time for discourse upon this subject will be limited, as we shall gather around the communion-table immediately afterwards. So in the former part of my sermon I shall give you an outline of what might be said upon the text if we had …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

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

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