Zechariah 8:8
I will bring them back to dwell in Jerusalem, where they will be My people, and I will be their faithful and righteous God."
I will bring them back to dwell in Jerusalem
This phrase reflects God's promise of restoration for the Jewish people. Historically, this refers to the return from Babylonian exile, a pivotal event in Jewish history. The return to Jerusalem signifies not just a physical relocation but a spiritual renewal and re-establishment of the covenant relationship with God. Jerusalem, the city of David, holds significant theological importance as the center of Jewish worship and the location of the Temple. This promise also foreshadows the ultimate gathering of God's people in eschatological times, as seen in prophecies like Isaiah 11:11-12 and Ezekiel 37:21-28, where God promises to gather His people from all nations.

where they will be My people
This phrase emphasizes the covenant relationship between God and Israel. It echoes the covenantal language found in Leviticus 26:12 and Jeremiah 31:33, where God promises to be in a special relationship with His people. This relationship is characterized by mutual commitment and faithfulness. The phrase also points to the New Covenant, where believers in Christ, both Jew and Gentile, are grafted into this relationship, as seen in Romans 9:25-26 and 1 Peter 2:9-10. It highlights the identity of God's people as those who are chosen and set apart for His purposes.

and I will be their faithful and righteous God.
This phrase underscores God's character as faithful and righteous. His faithfulness is a central theme throughout Scripture, assuring His people that He will fulfill His promises, as seen in Deuteronomy 7:9 and Lamentations 3:22-23. His righteousness ensures that He acts justly and upholds His covenant. This assurance of God's character provides hope and stability for His people. The phrase also points to the ultimate fulfillment in Jesus Christ, who embodies God's faithfulness and righteousness, as seen in 1 Corinthians 1:9 and 2 Corinthians 5:21. Through Christ, believers experience the fullness of God's faithful and righteous nature.

Persons / Places / Events
1. Zechariah
A prophet who ministered to the Jewish people after their return from Babylonian exile. His messages were meant to encourage the rebuilding of the temple and the spiritual renewal of the people.

2. Jerusalem
The central city of Jewish worship and identity, symbolizing God's presence and the fulfillment of His promises to His people.

3. The Jewish Exiles
The people of Israel who were taken into captivity in Babylon and are now being promised a return to their homeland.

4. God
The covenant-keeping God of Israel, who promises restoration and a renewed relationship with His people.

5. Restoration
The event of God bringing His people back to their land, symbolizing both physical and spiritual renewal.
Teaching Points
God's Faithfulness
God is faithful to His promises, as seen in His commitment to bring His people back to Jerusalem. This encourages us to trust in His promises for our lives.

Restoration and Renewal
Just as God promised to restore Israel, He offers spiritual renewal to us today. We should seek His restoration in our personal lives and communities.

Covenant Relationship
The relationship between God and His people is based on truth and righteousness. We are called to live in a way that reflects this covenant relationship.

Hope for the Future
The promise of dwelling with God gives us hope for the future, both in this life and in eternity. We should live with an eternal perspective.

Identity as God's People
Understanding our identity as God's people should shape our actions and attitudes, leading us to live in accordance with His will.
Bible Study Questions
1. How does the promise of God bringing His people back to Jerusalem in Zechariah 8:8 reflect His character and faithfulness?

2. In what ways can we experience spiritual restoration and renewal in our own lives today?

3. How does the concept of a covenant relationship with God, as seen in Zechariah 8:8, influence our daily walk with Him?

4. What are some practical ways we can live out our identity as God's people in truth and righteousness?

5. How do the promises in Zechariah 8:8 connect with the hope of eternal life as described in Revelation 21:3, and how does this hope impact our present lives?
Connections to Other Scriptures
Jeremiah 31:33
This verse speaks of the new covenant where God promises to be their God and they will be His people, similar to the promise in Zechariah 8:8.

Ezekiel 36:28
This passage also promises that the people will dwell in the land given to their ancestors, and God will be their God, reinforcing the theme of restoration.

Revelation 21:3
This verse echoes the ultimate fulfillment of God's promise to dwell with His people, highlighting the eternal aspect of this relationship.
The Future Glory of the ChurchW. Forsyth Zechariah 8:1-23
A Twofold Divine RestorationD. Thomas Zechariah 8:7, 8
A Two-Fold Divine RestorationHomilistZechariah 8:7-8
The Future of the JewsT. V. Moore, D. D.Zechariah 8:7-8
People
Zechariah
Places
Jerusalem, Zion
Topics
Bring, Dwell, Dwelt, Faith, Faithful, Faithfulness, Jerusalem, Midst, Righteous, Righteousness, Truth
Dictionary of Bible Themes
Zechariah 8:8

     1125   God, righteousness

Zechariah 8:6-12

     7145   remnant

Library
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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