Zechariah · Chapter 7

Verse 1. The fourth year of King Darius] Two years after they began to rebuild the temple, see Zechariah 1:1, A.M. 3486. The ninth month, even in Chisleu] This answers to a part of our November and December. The names of the month appear only under and after the captivity.

Verses 1-3. The word of the Lord came unto Zechariah, &c. — In this and the next chapter is contained a third and distinct revelation made to Zechariah, about two years after the former; of which the occasion and matter are as follows: A considerable progress having, by this time, been made in the rebuilding of the temple, and affairs going on pretty smoothly, the hopes of the Jewish nation began to revive, and a deputation was sent to inquire of the priests and prophets, whether it was God’s will that they should still observe the fast, which had been instituted on account of the destruction of the city and temple by the Chaldeans. To this inquiry, the prophet is directed in these chapters how to answer; and his answer is given not all at once, but, as it seems, by piece-meal, and at several times. For here are four distinct discourses that have reference to this case. In the fourth day of the ninth month, even in Chisleu — This month corresponded with the latter part of our November and the beginning of December. When they had sent — The Hebrew verb here used is in the singular number, he had sent, or one had sent: but our translators very properly interpret it plurally, by the figure termed an enallage of the number, which is often used in the Hebrew; and the Vulgate renders it in the same sense. This is understood by some to be spoken of the Jews who still remained in Chaldea; but it seems more probable that those are meant who dwelt in the towns or villages at some distance from Jerusalem. These sent unto the house of God — That, is unto the temple, where the building was still carried on with success; Sherezer and Regem-melech — Men of note among them; and their men — Servants, or persons of less rank, who accompanied them; to pray before the Lord — To offer up prayers for themselves and their friends. The temple was the only place where they could offer sacrifices and oblations, to which solemn prayers were always wont to be joined. And to speak unto the priests and prophets — It was the office of the priests to resolve any doubts that might arise respecting the worship of God, or any part of his law, whether moral or ceremonial, and the people were commanded to consult them, and to act according to their determination. And since the Prophets Haggai and Zechariah were at this time residing in Jerusalem, it was proper to inquire of them, who might probably give them an immediate answer to their inquiry from God himself. Should I weep in the fifth month — The fast in the fifth month was kept because in that month, answering to our month of July, the city and temple were burned by the Chaldeans, 2 Kings 25:8; in memory of which grievous judgment, the people instituted a solemn fast, which, it appears, they had observed from that time until the times here spoken of; refraining from all worldly business and pleasure, and employing themselves in the religious exercise of prayer and humiliation: see Zechariah 12:12-14. The question they now proposed, was, whether it were proper for them still to continue this fast, when the ecclesiastical and civil state was in a great measure restored, and the judgment for which they mourned was removed.

Verse 1. In the fourth year of Darius Hystaspes, in the ninth month, the end of November, a deputation went from Babylon to Jerusalem, a long journey in the beginning of winter, to enquire into and promote the work of the Lord.

1. Fourth year — 518 B.C. (compare Zechariah 1:1; see on Haggai 1:1). The ninth month — See on Haggai 2:10, and Hastings’s Dictionary of the Bible, article “Time.” The last date mentioned (Zechariah 1:7) was nearly two years earlier. In this same month two years before Haggai had delivered two messages of promise (Haggai 2:10-19, 20-23). The order of the words and the construction in Hebrew are peculiar; therefore many are inclined to omit 1b as a later addition and to connect 1a with verse 2 so as to read, “And it came to pass in the fourth year of Darius that Beth-el sent.”

V. 2. When they-The captives who still continued in Babylon. The house of God-The temple, which now half built began to be frequented. Regem-melech-It appears not who these were, but no doubt they were eminent in dignity and piety. Their men-The train of friends that accompanied them. To pray-To intreat the Lord for pardon of what was past, acceptance of them at present, and an answer to their enquiry.

Verse 2. When they had sent—Sherezer and Regem-melech] To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.

Verses 1-3. The word of the Lord came unto Zechariah, &c. — In this and the next chapter is contained a third and distinct revelation made to Zechariah, about two years after the former; of which the occasion and matter are as follows: A considerable progress having, by this time, been made in the rebuilding of the temple, and affairs going on pretty smoothly, the hopes of the Jewish nation began to revive, and a deputation was sent to inquire of the priests and prophets, whether it was God’s will that they should still observe the fast, which had been instituted on account of the destruction of the city and temple by the Chaldeans. To this inquiry, the prophet is directed in these chapters how to answer; and his answer is given not all at once, but, as it seems, by piece-meal, and at several times. For here are four distinct discourses that have reference to this case. In the fourth day of the ninth month, even in Chisleu — This month corresponded with the latter part of our November and the beginning of December. When they had sent — The Hebrew verb here used is in the singular number, he had sent, or one had sent: but our translators very properly interpret it plurally, by the figure termed an enallage of the number, which is often used in the Hebrew; and the Vulgate renders it in the same sense. This is understood by some to be spoken of the Jews who still remained in Chaldea; but it seems more probable that those are meant who dwelt in the towns or villages at some distance from Jerusalem. These sent unto the house of God — That, is unto the temple, where the building was still carried on with success; Sherezer and Regem-melech — Men of note among them; and their men — Servants, or persons of less rank, who accompanied them; to pray before the Lord — To offer up prayers for themselves and their friends. The temple was the only place where they could offer sacrifices and oblations, to which solemn prayers were always wont to be joined. And to speak unto the priests and prophets — It was the office of the priests to resolve any doubts that might arise respecting the worship of God, or any part of his law, whether moral or ceremonial, and the people were commanded to consult them, and to act according to their determination. And since the Prophets Haggai and Zechariah were at this time residing in Jerusalem, it was proper to inquire of them, who might probably give them an immediate answer to their inquiry from God himself. Should I weep in the fifth month — The fast in the fifth month was kept because in that month, answering to our month of July, the city and temple were burned by the Chaldeans, 2 Kings 25:8; in memory of which grievous judgment, the people instituted a solemn fast, which, it appears, they had observed from that time until the times here spoken of; refraining from all worldly business and pleasure, and employing themselves in the religious exercise of prayer and humiliation: see Zechariah 12:12-14. The question they now proposed, was, whether it were proper for them still to continue this fast, when the ecclesiastical and civil state was in a great measure restored, and the judgment for which they mourned was removed.

Ver. 2. They sent to the house of God, now so far finished as to be open for public worship, Sherezer, a Persian, præfectum Thesauri, the lord treasurer, and Regem-melech, that is, duke, thane, or lieutenant to the king, and their men, to pray before the Lord. Both these deputies came attended with a royal guard, being high in office at the court, as appears from their Persian titles, and their being sent by Darius at the request of the jews who remained in Babylon, that they might officially know the affairs of their own nation.

Verses 2, 3 describe the occasion which called forth the utterance. The translation of verse 2 is uncertain; R.V. reads, “Now they of Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favor of Jehovah.” Beth-el (R.V.), though meaning house of God (A.V.; compare Genesis 28:19) does not seem to be used of the temple. The form as well as the context require that it should be taken as the name of the well-known town and sanctuary of the northern kingdom, about ten miles north of Jerusalem (see on Amos 4:4), to which some exiles had returned (Ezra 2:1, 28). But is it in the nominative or in the accusative (of direction)? Should it be translated “Beth-el sent,” or “he sent to Beth-el”? The latter is improbable, for why should anyone send to Beth-el in the postexilic period, when Jerusalem was the only recognized religious center? If the text is correct Beth-el must be taken as the subject in the sense of men of Beth-el (so R.V.). If so, “Sharezer and Regem-melech” would be the object; the community in Beth-el sent these two men. Then the phrase “his men” (English versions read incorrectly the plural their) becomes peculiar, for the singular pronoun refers ordinarily to only one individual. This difficulty was evidently felt by the Revisers, for they place in the margin as an alternative, “Now they of Beth-el, even Sharezer, had sent Regem-melech and his men.” This may be a more accurate reproduction of the Hebrew, but Sharezer sounds peculiar in apposition to they of Beth-el. Hence some have thought that in the two words Beth-el and Sharezer (Isaiah 37:38) we have a corruption of what was originally a single proper name, perhaps Belsharezer, which is identical with Belshazzar (Daniel 5:1). Then Belsharezer would be the sender of Regem-melech. The former may have been some prominent citizen or official — it has been suggested, though with little probability, that he is no other than Zerubbabel — who, as the representative of the community, sought the advice of the prophets and priests. Others seek to remove the difficulty by taking Beth-el as the subject, Sharezer as the object, and Regem-melech not as a proper name but as an official title. “Now they of Beth-el sent Sharezer, the Regem-melech (friend of the king), and his men.” The title is found nowhere else. The present text, no matter how it is translated, presents difficulties. If it is emended the change to “Belsharezer sent Regem-melech and his men” is the most simple. Perhaps all we can say with certainty is that a delegation was sent from somewhere to consult the religious leaders, and that the coming of this delegation was the occasion of the prophet’s utterance.

The purpose of the sending of the emissaries was twofold: (1) To entreat the favor of Jehovah (R.V.) — Literally, to stroke the face of Jehovah, and thus make him favorably inclined. The metaphor seems to have originated at a time when it was customary to stroke or embrace the image of the deity to secure the divine favor. In the general sense of entreat the favor of God or man by presents, petitions, or other means the verb is used quite commonly in the Old Testament. (2) Speak unto the priests… to the prophets — Speak to is used in the sense of consult. It would seem that the two classes of religious workers possessed at this time equal authority, and that there was peace and good will between them. There is no indication of the opposition which was so prominent in the eighth century, and which appears again in the days of Malachi. Should I weep in the fifth month — No matter who was the sender, the question was asked in the name of the community (see verse 5). The fifth month was called Ab; on the tenth day of that month the city and temple were given up to the flames (Jeremiah 52:12, 13; but compare 2 Kings 25:8, 9). In commemoration of this terrible calamity a public fast and mourning was held annually by the later Jews on the ninth of Ab. As the new temple approached completion, many would ask themselves whether this fast and mourning should be continued. Separating myself — Abstaining from meat and drink (verse 5).

Fasting not an essential element of true religion, 4-6.

The new revelation (verses 4ff.; see on Zechariah 1:1) has to do with this inquiry. 5. Unto all the people — All were interested in the fast, hence all would be interested in the prophet’s teaching. The priests — They were always the conservatives, the prophets the progressives; the former were prone to emphasize the letter of the law, the latter the spirit, and because they were not bound to the letter they were able to lead the people into new and higher truth, though in doing this they frequently encountered the most bitter opposition of the priests. The new message had to do with the spirit of the law; therefore it was only natural that it should pass from the prophet to the priests, who in turn might pass it on to the people. We have here an illustration of a fact noted by Beecher, “The record represents the prophets as the medium through which the torah is given from the deity; the priests as the official custodians and administrators of the torah; and both as the expounders and interpreters of torah.” The… seventh month — The third day of this month was observed as a day of fasting and mourning in commemoration of the murder of Gedaliah (2 Kings 25:25, 26; Jeremiah 41:1ff.). Fifth — See on verse 3. Seventy years — In round numbers, seventy years had elapsed since the fall of the city. Did ye at all fast unto me — Was the fast observed as a means of grace by which the people drew closer to God? Was Jehovah benefited in any way by their fasting? The pronoun is repeated for the sake of emphasis (Haggai 1:4). 6. Did not ye eat for yourselves — Eating is of value only to the eater. Jehovah derives no benefit either from their fasting or their feasting, but they should know whether or not the one or the other is useful to them.

The true requirements of Jehovah, 7-14.

The vague answer, in 4-6, though it leaves, for the time being, the question unsolved, opens the way for a discourse, in which the prophet goes to the root of the matter and in which he gives the only true and satisfactory solution. He begins, in verse 7, by calling attention to the things that are of real value in the sight of God. Should ye not hear the words — The Hebrew has no verb, but it has been customary to supply it as do the English versions. It seems better, however, to follow LXX., Peshitto, Vulgate, the three most important ancient versions, and read, “Are these the words?” The words are given in verses 9, 10, and they form the starting point of an appropriate solution of the problem. The former prophets — See on 1:4. Jerusalem was inhabited — At the time when all was prosperity, that is, before the exile. South… plain — R.V., “South… lowland.” The Negeb and the Shephelah, two of the three divisions of Judah (Joshua 15:21, 33). The former was in the south, the other took in the foothills between the Central Range and the Maritime Plain. Disobedience to these words caused the loss of prosperity.

V. 3. The prophets-Haggai and Zechariah. Weep-Fast, in remembrance of the burning of the temple on the tenth day of that month. Separating myself-From worldly cares and designs.

Verses 1-3. The word of the Lord came unto Zechariah, &c. — In this and the next chapter is contained a third and distinct revelation made to Zechariah, about two years after the former; of which the occasion and matter are as follows: A considerable progress having, by this time, been made in the rebuilding of the temple, and affairs going on pretty smoothly, the hopes of the Jewish nation began to revive, and a deputation was sent to inquire of the priests and prophets, whether it was God’s will that they should still observe the fast, which had been instituted on account of the destruction of the city and temple by the Chaldeans. To this inquiry, the prophet is directed in these chapters how to answer; and his answer is given not all at once, but, as it seems, by piece-meal, and at several times. For here are four distinct discourses that have reference to this case. In the fourth day of the ninth month, even in Chisleu — This month corresponded with the latter part of our November and the beginning of December. When they had sent — The Hebrew verb here used is in the singular number, he had sent, or one had sent: but our translators very properly interpret it plurally, by the figure termed an enallage of the number, which is often used in the Hebrew; and the Vulgate renders it in the same sense. This is understood by some to be spoken of the Jews who still remained in Chaldea; but it seems more probable that those are meant who dwelt in the towns or villages at some distance from Jerusalem. These sent unto the house of God — That, is unto the temple, where the building was still carried on with success; Sherezer and Regem-melech — Men of note among them; and their men — Servants, or persons of less rank, who accompanied them; to pray before the Lord — To offer up prayers for themselves and their friends. The temple was the only place where they could offer sacrifices and oblations, to which solemn prayers were always wont to be joined. And to speak unto the priests and prophets — It was the office of the priests to resolve any doubts that might arise respecting the worship of God, or any part of his law, whether moral or ceremonial, and the people were commanded to consult them, and to act according to their determination. And since the Prophets Haggai and Zechariah were at this time residing in Jerusalem, it was proper to inquire of them, who might probably give them an immediate answer to their inquiry from God himself. Should I weep in the fifth month — The fast in the fifth month was kept because in that month, answering to our month of July, the city and temple were burned by the Chaldeans, 2 Kings 25:8; in memory of which grievous judgment, the people instituted a solemn fast, which, it appears, they had observed from that time until the times here spoken of; refraining from all worldly business and pleasure, and employing themselves in the religious exercise of prayer and humiliation: see Zechariah 12:12-14. The question they now proposed, was, whether it were proper for them still to continue this fast, when the ecclesiastical and civil state was in a great measure restored, and the judgment for which they mourned was removed.

Ver. 3. Speak to the priests, officiating and attending worship in the house of the Lord, and to the prophets. We know of no prophets by name, except Haggai and Malachi. But we know for certainty that the holy patriarchs delivered at their altars, expositions of the law, recitations of the noble acts of the Lord, as in many of the psalms, accompanied with moral inductions. Job, and his three princely friends, were all prophets of this character. Good men, priests, levites, and others prophesied after the public service was closed in the courts of the temple, in public gardens, and in other places. Thus David says, “I will declare thy righteousness in the great congregation.” But the great synagogue admitted no man into the higher list of inspired seers, except those to whom the Word of the Lord came. Should I weep in the fifth month, in painful remembrance of the burning of the temple, and the loss of national existence. Jeremiah 52:12, 13. The new temple being now almost finished, are not those sorrows turned into joy?—The jews had other fasts, as well as feasts, commemorative of their past afflictions. They had one for the assassination of their prince Gedaliah, and his court, whose murder took away all their hopes. Jeremiah 41. They also fasted in the tenth month, when the Chaldeans, after the defeat of their army, formed their lines about Jerusalem. The jews then fasted and wept indeed. 2 Kings 25:1. They fasted also in the fourth month, when the enemy took the city by storm, and shed the blood of all ages and sexes like water, and burned the temple of the Lord. Micah 3:12. 2 Chronicles 36:17-21.

Verses 2, 3 describe the occasion which called forth the utterance. The translation of verse 2 is uncertain; R.V. reads, “Now they of Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favor of Jehovah.” Beth-el (R.V.), though meaning house of God (A.V.; compare Genesis 28:19) does not seem to be used of the temple. The form as well as the context require that it should be taken as the name of the well-known town and sanctuary of the northern kingdom, about ten miles north of Jerusalem (see on Amos 4:4), to which some exiles had returned (Ezra 2:1, 28). But is it in the nominative or in the accusative (of direction)? Should it be translated “Beth-el sent,” or “he sent to Beth-el”? The latter is improbable, for why should anyone send to Beth-el in the postexilic period, when Jerusalem was the only recognized religious center? If the text is correct Beth-el must be taken as the subject in the sense of men of Beth-el (so R.V.). If so, “Sharezer and Regem-melech” would be the object; the community in Beth-el sent these two men. Then the phrase “his men” (English versions read incorrectly the plural their) becomes peculiar, for the singular pronoun refers ordinarily to only one individual. This difficulty was evidently felt by the Revisers, for they place in the margin as an alternative, “Now they of Beth-el, even Sharezer, had sent Regem-melech and his men.” This may be a more accurate reproduction of the Hebrew, but Sharezer sounds peculiar in apposition to they of Beth-el. Hence some have thought that in the two words Beth-el and Sharezer (Isaiah 37:38) we have a corruption of what was originally a single proper name, perhaps Belsharezer, which is identical with Belshazzar (Daniel 5:1). Then Belsharezer would be the sender of Regem-melech. The former may have been some prominent citizen or official — it has been suggested, though with little probability, that he is no other than Zerubbabel — who, as the representative of the community, sought the advice of the prophets and priests. Others seek to remove the difficulty by taking Beth-el as the subject, Sharezer as the object, and Regem-melech not as a proper name but as an official title. “Now they of Beth-el sent Sharezer, the Regem-melech (friend of the king), and his men.” The title is found nowhere else. The present text, no matter how it is translated, presents difficulties. If it is emended the change to “Belsharezer sent Regem-melech and his men” is the most simple. Perhaps all we can say with certainty is that a delegation was sent from somewhere to consult the religious leaders, and that the coming of this delegation was the occasion of the prophet’s utterance.

The purpose of the sending of the emissaries was twofold: (1) To entreat the favor of Jehovah (R.V.) — Literally, to stroke the face of Jehovah, and thus make him favorably inclined. The metaphor seems to have originated at a time when it was customary to stroke or embrace the image of the deity to secure the divine favor. In the general sense of entreat the favor of God or man by presents, petitions, or other means the verb is used quite commonly in the Old Testament. (2) Speak unto the priests… to the prophets — Speak to is used in the sense of consult. It would seem that the two classes of religious workers possessed at this time equal authority, and that there was peace and good will between them. There is no indication of the opposition which was so prominent in the eighth century, and which appears again in the days of Malachi. Should I weep in the fifth month — No matter who was the sender, the question was asked in the name of the community (see verse 5). The fifth month was called Ab; on the tenth day of that month the city and temple were given up to the flames (Jeremiah 52:12, 13; but compare 2 Kings 25:8, 9). In commemoration of this terrible calamity a public fast and mourning was held annually by the later Jews on the ninth of Ab. As the new temple approached completion, many would ask themselves whether this fast and mourning should be continued. Separating myself — Abstaining from meat and drink (verse 5).

Fasting not an essential element of true religion, 4-6.

The new revelation (verses 4ff.; see on Zechariah 1:1) has to do with this inquiry. 5. Unto all the people — All were interested in the fast, hence all would be interested in the prophet’s teaching. The priests — They were always the conservatives, the prophets the progressives; the former were prone to emphasize the letter of the law, the latter the spirit, and because they were not bound to the letter they were able to lead the people into new and higher truth, though in doing this they frequently encountered the most bitter opposition of the priests. The new message had to do with the spirit of the law; therefore it was only natural that it should pass from the prophet to the priests, who in turn might pass it on to the people. We have here an illustration of a fact noted by Beecher, “The record represents the prophets as the medium through which the torah is given from the deity; the priests as the official custodians and administrators of the torah; and both as the expounders and interpreters of torah.” The… seventh month — The third day of this month was observed as a day of fasting and mourning in commemoration of the murder of Gedaliah (2 Kings 25:25, 26; Jeremiah 41:1ff.). Fifth — See on verse 3. Seventy years — In round numbers, seventy years had elapsed since the fall of the city. Did ye at all fast unto me — Was the fast observed as a means of grace by which the people drew closer to God? Was Jehovah benefited in any way by their fasting? The pronoun is repeated for the sake of emphasis (Haggai 1:4). 6. Did not ye eat for yourselves — Eating is of value only to the eater. Jehovah derives no benefit either from their fasting or their feasting, but they should know whether or not the one or the other is useful to them.

The true requirements of Jehovah, 7-14.

The vague answer, in 4-6, though it leaves, for the time being, the question unsolved, opens the way for a discourse, in which the prophet goes to the root of the matter and in which he gives the only true and satisfactory solution. He begins, in verse 7, by calling attention to the things that are of real value in the sight of God. Should ye not hear the words — The Hebrew has no verb, but it has been customary to supply it as do the English versions. It seems better, however, to follow LXX., Peshitto, Vulgate, the three most important ancient versions, and read, “Are these the words?” The words are given in verses 9, 10, and they form the starting point of an appropriate solution of the problem. The former prophets — See on 1:4. Jerusalem was inhabited — At the time when all was prosperity, that is, before the exile. South… plain — R.V., “South… lowland.” The Negeb and the Shephelah, two of the three divisions of Judah (Joshua 15:21, 33). The former was in the south, the other took in the foothills between the Central Range and the Maritime Plain. Disobedience to these words caused the loss of prosperity.

Verses 4-6. Then came the word of the Lord unto me — When these men had proposed their case, and were expecting the priests’ answer, God commissioned his prophet to give them the answer contained in the subsequent part of this and in the following chapter; saying, Speak unto all the people of the land — Let all the people in general, and not only those who have proposed the question, know what I am now about to say to thee, in answer to it. When ye fasted and mourned in the fifth and seventh month — “The Jews not only observed those fasts which were instituted by God himself, but likewise added others, in commemoration of great calamities. The exiled Jews instituted four of these fasts; one in the fourth month, (June 17,) in commemoration of the breach of the wall, mentioned Jeremiah 52:7; one in the fifth month, (July 4,) in commemoration of the burning of the temple, Jeremiah 52:12; one in the seventh month, (September 3,) for the murdering of Gedaliah, Jeremiah 41:2; and one in the tenth month, (December 4,) in commemoration of the beginning of the siege, 2 Kings 25:1. These fasts were observed, not only in their captivity, but likewise in Judea, between the reigns of Cyrus and Darius the son of Hystaspes; the Jews therefore, as we have remarked, particularly inquired concerning the observation of the fast on account of the burning of the temple, because that temple was now rebuilding; for they might doubt whether it was not improper to retain it any longer, as the reason had ceased which gave rise to it; or, whether the commemoration of past calamities was not of great utility to the morals of mankind.” See Grotius, and Calmet’s Dictionary on the word FASTS. Did ye fast at all unto me — Blayney renders it, Did ye fast any fastings of mine? Or, Did ye fast my fastings, mine? When ye fasted, were those fastings observed as mine, my ordinances? No: you did not fast with an intention to obey me, or from religious motives, and with sincere purposes of repentance and reformation. You lamented more the losses, inconveniences, and miseries you suffered, than the sinfulness of your conduct which brought these calamities upon you. And when ye did eat, did ye not eat for yourselves? — Did you not seek your own pleasure and convenience, and not my glory? I was as little regarded by you in your fasts as in your feasts.

V. 5. Unto all the people-By their messengers. And seventh-For the murder of Gedaliah, slain by Ishmael. Even to me-You pleased yourselves in it, not me; you wept more for the inconveniences of the thing than the sinfulness of it.

Verse 5. When ye fasted and mourned in the fifth—month] This they did in the remembrance of the burning of the temple, on the tenth day of that month; and on the seventh month, on the third of which month they observed a fast for the murder of Gedaliah, and the dispersion of the remnant of the people which were with him. See Jeremiah 41:1, and 2 Kings 25:25.

Verses 4-6. Then came the word of the Lord unto me — When these men had proposed their case, and were expecting the priests’ answer, God commissioned his prophet to give them the answer contained in the subsequent part of this and in the following chapter; saying, Speak unto all the people of the land — Let all the people in general, and not only those who have proposed the question, know what I am now about to say to thee, in answer to it. When ye fasted and mourned in the fifth and seventh month — “The Jews not only observed those fasts which were instituted by God himself, but likewise added others, in commemoration of great calamities. The exiled Jews instituted four of these fasts; one in the fourth month, (June 17,) in commemoration of the breach of the wall, mentioned Jeremiah 52:7; one in the fifth month, (July 4,) in commemoration of the burning of the temple, Jeremiah 52:12; one in the seventh month, (September 3,) for the murdering of Gedaliah, Jeremiah 41:2; and one in the tenth month, (December 4,) in commemoration of the beginning of the siege, 2 Kings 25:1. These fasts were observed, not only in their captivity, but likewise in Judea, between the reigns of Cyrus and Darius the son of Hystaspes; the Jews therefore, as we have remarked, particularly inquired concerning the observation of the fast on account of the burning of the temple, because that temple was now rebuilding; for they might doubt whether it was not improper to retain it any longer, as the reason had ceased which gave rise to it; or, whether the commemoration of past calamities was not of great utility to the morals of mankind.” See Grotius, and Calmet’s Dictionary on the word FASTS. Did ye fast at all unto me — Blayney renders it, Did ye fast any fastings of mine? Or, Did ye fast my fastings, mine? When ye fasted, were those fastings observed as mine, my ordinances? No: you did not fast with an intention to obey me, or from religious motives, and with sincere purposes of repentance and reformation. You lamented more the losses, inconveniences, and miseries you suffered, than the sinfulness of your conduct which brought these calamities upon you. And when ye did eat, did ye not eat for yourselves? — Did you not seek your own pleasure and convenience, and not my glory? I was as little regarded by you in your fasts as in your feasts.

V. 6. For yourselves-I was as little minded by you in your fasts, as in your feasts.

Verse 6. And when ye did eat] They had not observed those fasts as they should have done. They deplored the loss of their temple, and its riches, &c., but they did not humble themselves because of those iniquities which had brought the displeasure of God upon them, their temple, and their city.

Verses 4-6. Then came the word of the Lord unto me — When these men had proposed their case, and were expecting the priests’ answer, God commissioned his prophet to give them the answer contained in the subsequent part of this and in the following chapter; saying, Speak unto all the people of the land — Let all the people in general, and not only those who have proposed the question, know what I am now about to say to thee, in answer to it. When ye fasted and mourned in the fifth and seventh month — “The Jews not only observed those fasts which were instituted by God himself, but likewise added others, in commemoration of great calamities. The exiled Jews instituted four of these fasts; one in the fourth month, (June 17,) in commemoration of the breach of the wall, mentioned Jeremiah 52:7; one in the fifth month, (July 4,) in commemoration of the burning of the temple, Jeremiah 52:12; one in the seventh month, (September 3,) for the murdering of Gedaliah, Jeremiah 41:2; and one in the tenth month, (December 4,) in commemoration of the beginning of the siege, 2 Kings 25:1. These fasts were observed, not only in their captivity, but likewise in Judea, between the reigns of Cyrus and Darius the son of Hystaspes; the Jews therefore, as we have remarked, particularly inquired concerning the observation of the fast on account of the burning of the temple, because that temple was now rebuilding; for they might doubt whether it was not improper to retain it any longer, as the reason had ceased which gave rise to it; or, whether the commemoration of past calamities was not of great utility to the morals of mankind.” See Grotius, and Calmet’s Dictionary on the word FASTS. Did ye fast at all unto me — Blayney renders it, Did ye fast any fastings of mine? Or, Did ye fast my fastings, mine? When ye fasted, were those fastings observed as mine, my ordinances? No: you did not fast with an intention to obey me, or from religious motives, and with sincere purposes of repentance and reformation. You lamented more the losses, inconveniences, and miseries you suffered, than the sinfulness of your conduct which brought these calamities upon you. And when ye did eat, did ye not eat for yourselves? — Did you not seek your own pleasure and convenience, and not my glory? I was as little regarded by you in your fasts as in your feasts.

V. 7. Hear the words-You needed not have thus enquired, had you heeded the written word. Prophets-Who have called for repentance, and sincere love to God, and man, and shewed how light, formal services are. Prosperity-Did such observances preserve Jerusalem in its prosperity? Were they sufficient to save the men that inhabited the south of the plain? Did they do no good when things were all safe and well? And do you imagine they can profit you, now all is in ruins?

Verse 7. The words which the Lord hath cried by the former prophets] הראשנים נביאים nebiim harishonim, is the title which the Jews give to Joshua, Judges, the two books of Samuel, and the two books of Kings.

The latter prophets, אחרונים נביאים nebiim acharonim, are Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets.

The hagiographa, כתובים kethubim, holy writings, are the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. But the above words, the former prophets, seem to apply to Isaiah, Jeremiah, and Ezekiel.

The south and the plain?] From Eleutheropolis to the sea, Obadiah 1:19. The south was the wilderness and mountainous parts of Judea: and the plain, the plains of Jericho.

Verse 7. Should ye not hear the words — You needed not to have thus inquired, had you regarded the words spoken by my prophets, who have borne testimony to the real excellence and absolute necessity of obedience to the great and momentous precepts of my law, and who have called for true repentance and sincere love to God and man, with their proper fruits, and have shown how light and insignificant all ceremonies and formal services are in comparison thereof. When Jerusalem was inhabited and in prosperity — He puts them in mind of the reproofs, warnings, and exhortations of Isaiah, Jeremiah, and others of the former prophets, delivered to them when they were in a state of comparative prosperity, in which state they would have been continued, if they had hearkened to these prophets, and been obedient to the Lord’s voice uttered by them. As if he had said, This is what you should have done on your fast-days; it was not enough to weep and separate yourselves on those days in token of your sorrow for the judgments that had come upon you; but you should have searched the Scriptures of the prophets, that you might have seen what was the ground of God’s controversy with your fathers, and might have taken warning by their miseries, not to tread in the steps of their iniquities. You ask, shall you do as you have done in fasting? No; you must do that which you have not yet done; you must repent of your sins, and reform your lives; that is it that we now call you to, and it is the same that the former prophets called your fathers to. To affect them the more with a sense of the mischief that sin had done them, and to bring them to true repentance, he reminds them of the former flourishing state of their country; Jerusalem was then inhabited, and in prosperity, but is now desolate and in distress; the cities round about, that are now in ruins, were then inhabited too, and in peace; the country likewise was very populous. But then God by the prophets cried to them, as one in earnest, and was importunate with them to mend their ways, and their doings, or else their prosperity would soon be at an end. Now, says the prophet you should have taken notice of that, and have inferred, that what was required of them for the preventing of the judgments, and which they did not perform, is required of you for the removal of the judgments; and if you do it not, all your fastings and weeping signify nothing. The south was that tract of land called the wilderness of Judea, Matthew 3:1; part of which, or near to it, was the hill country, mentioned Joshua 21:11; Luke 1:39. The LXX. here render it Oreinh, the hill country. The plain was that open country, called the plains of Jericho, 2 Kings 25:5; and the plain of the valley of Jericho, Deuteronomy 34:3; and reached as far as the salt sea, or the lake of Asphaltites, called the sea of the plain, Deuteronomy 3:17; compare Jeremiah 17:26.

Ver. 7. When Jerusalem was inhabited and in prosperity. When the population was so great that the more barren plain to the south, and all the hill country of Judea was full of people, making the deserts laugh with vineyards and harvests. tbvy joshabeth is rendered in some versions sitting; the idea of prosperity among the jews being described as sitting under their own vine, and their own figtree. Ancient coins were often struck, with a goddess sitting at ease, to designate peace and prosperity.

Verse 8 is a repetition of verse 4 and should perhaps be omitted; it certainly does not add anything, and verse 9 is the natural continuation of verse 7, for in verse 9 are quoted the words of the former prophets. The introductory phrase of verse 9 also seems superfluous, but it may be a part of the quotation. If it was supplied by Zechariah, it should be translated “thus spake,” for it introduces words spoken to past generations. Verses 9, 10 make it clear that the principles of pure and undefiled religion (James 1:27) were the same in the Old Testament period as they are now, love to God and love to fellow men. Zechariah, in this discourse, emphasizes the latter. Execute true judgment — Administer justice without respect of persons, according to the merits of the case (Amos 5:24; Hosea 12:6; Isaiah 1:17; compare Isaiah 5:23). Show mercy and compassions — R.V. reads for the first “kindness.” See on Hosea 2:19; 6:6; Micah 6:8. Oppress not the widow, nor the fatherless, the stranger, nor the poor — All these are persons who cannot defend themselves, and who in many cases have no friends to take their part; therefore they are placed under the special care of Jehovah (Exodus 22:21-24), and his followers are enjoined constantly to care for them (Isaiah 1:17; Micah 2:9; for the stranger see on Malachi 3:5). Imagine evil — Plan to do evil (compare Zechariah 8:17; Micah 2:1; Jeremiah 4:14; Proverbs 3:29).

V. 9. Spake-To your fathers.

Verse 9. Execute true judgment] See the parallel texts in the margin.

Verses 9-12. Thus speaketh the Lord of hosts — Or did speak, that is, to your fathers, and thus he speaks to you now; Execute true judgment — I often put your fathers in mind that judgment and mercy were more acceptable to me than fasting, or any external performances; (see the margin;) and I repeat the same admonition to you of the present age. And let none of you imagine evil against his brother, &c. — Neither think ill of, nor wish ill to, nor plot evil against one another. But they refused to hearken — But your fathers refused to obey the admonitions of the former prophets, and were often reproved by them for their refractory disposition; and pulled away the shoulder — Withdrew their shoulder from the yoke of the law. The metaphor is taken from oxen that refuse to put their necks under the yoke. See the margin. Yea, they made their hearts as an adamant-stone — So that no arguments could make any impression upon them; lest they should hear the law — Of God by Moses, which they were peremptorily required to do, but to do which they as peremptorily refused; and the words — The counsels and commands; which the Lord hath sent in his Spirit by the former prophets — Inspired and commissioned his prophets to declare; therefore — For this great obstinacy; came a great wrath — Which consumed the whole land, and burned against the people that had inhabited it seventy years together in Babylon; from the Lord of hosts — In all which the hand of the Lord was most evidently seen, rendering unto them according to their ways.

V. 10. Imagine evil-Neither think ill of, or with ill to, nor plot evil against one another.

Verse 10. Evil against his brother in your heart.] Do not indulge an unfavourable opinion of another: do not envy him; do not harbour an unbrotherly feeling towards him.

Verses 9-12. Thus speaketh the Lord of hosts — Or did speak, that is, to your fathers, and thus he speaks to you now; Execute true judgment — I often put your fathers in mind that judgment and mercy were more acceptable to me than fasting, or any external performances; (see the margin;) and I repeat the same admonition to you of the present age. And let none of you imagine evil against his brother, &c. — Neither think ill of, nor wish ill to, nor plot evil against one another. But they refused to hearken — But your fathers refused to obey the admonitions of the former prophets, and were often reproved by them for their refractory disposition; and pulled away the shoulder — Withdrew their shoulder from the yoke of the law. The metaphor is taken from oxen that refuse to put their necks under the yoke. See the margin. Yea, they made their hearts as an adamant-stone — So that no arguments could make any impression upon them; lest they should hear the law — Of God by Moses, which they were peremptorily required to do, but to do which they as peremptorily refused; and the words — The counsels and commands; which the Lord hath sent in his Spirit by the former prophets — Inspired and commissioned his prophets to declare; therefore — For this great obstinacy; came a great wrath — Which consumed the whole land, and burned against the people that had inhabited it seventy years together in Babylon; from the Lord of hosts — In all which the hand of the Lord was most evidently seen, rendering unto them according to their ways.

V. 11. Pulled away-Withdrew their shoulder from the yoke of the law.

Verse 11. Pulled away the shoulder] From under the yoke of the law, like an unbroken or restive bullock in the plough.

Verses 9-12. Thus speaketh the Lord of hosts — Or did speak, that is, to your fathers, and thus he speaks to you now; Execute true judgment — I often put your fathers in mind that judgment and mercy were more acceptable to me than fasting, or any external performances; (see the margin;) and I repeat the same admonition to you of the present age. And let none of you imagine evil against his brother, &c. — Neither think ill of, nor wish ill to, nor plot evil against one another. But they refused to hearken — But your fathers refused to obey the admonitions of the former prophets, and were often reproved by them for their refractory disposition; and pulled away the shoulder — Withdrew their shoulder from the yoke of the law. The metaphor is taken from oxen that refuse to put their necks under the yoke. See the margin. Yea, they made their hearts as an adamant-stone — So that no arguments could make any impression upon them; lest they should hear the law — Of God by Moses, which they were peremptorily required to do, but to do which they as peremptorily refused; and the words — The counsels and commands; which the Lord hath sent in his Spirit by the former prophets — Inspired and commissioned his prophets to declare; therefore — For this great obstinacy; came a great wrath — Which consumed the whole land, and burned against the people that had inhabited it seventy years together in Babylon; from the Lord of hosts — In all which the hand of the Lord was most evidently seen, rendering unto them according to their ways.

11, 12. The requirements could not have been made plainer, but the attitude of the people was disappointing. They — The fathers (Zechariah 1:4). Refused to hearken — They would pay no heed to the prophetic exhortations. Pulled away the shoulder — Better, with margin R.V., “turned a stubborn shoulder” (Nehemiah 9:29). The metaphor is taken from the ox that refuses to have the yoke put upon its neck (Hosea 4:16). Stopped their ears — Literally, made heavy their ears (Isaiah 6:10, so that they would not hear. Their hearts as an adamant stone — So that no impressions could be made (Ezekiel 11:19). Lest — The Hebrew construction is the same as in verse 11, “that not.” Law… words — These two words are used frequently by the prophets as synonyms; the former would be better translated “instruction,” or “teaching,” as in Isaiah 1:10; 2:3 (see on Hosea 4:6; compare Amos 2:4). Which — Refers to both law and words. In his spirit — Or, by; see on Joel 2:28. The former prophets — As in verse 7. As a result of this disobedience great calamity fell upon the former generations. Came a great wrath — Which found expression in judgments (see on Zephaniah 1:18, and references there). Though R.V. reproduces more literally the Hebrew of verses 13, 14, A.V. is more successful in expressing the thought. The verses contain no direct threats against the prophet’s contemporaries; they describe the fate suffered by the fathers (for the Hebrew tenses compare G.-K., 107b, e), and they teach by implication that a similar attitude on the part of the present generation will bring a similar fate. As he cried — Jehovah, through the prophets, in the manner suggested in verses 9, 10. They — The fathers, who would not hear. The punishment was according to the lex talionis. When the fathers cried for help and deliverance Jehovah would not hearken to them. I scattered them with a whirlwind — Suddenly and fiercely (see on Hosea 8:7; Amos 1:14). Nations whom they knew not — The Assyrians and Chaldeans, who, as strangers, had no sympathy or compassion (Jeremiah 16:13; 22:28). After them — After they were scattered as exiles and fugitives the land became desolate. No man passed through nor returned — The country became so waste that no traveler cared to take his course through it (compare Zechariah 9:8; Exodus 32:27; 1 Kings 15:17). For — Better, and so. They laid… desolate — The subject may be either the indefinite they, the enemies, or the inhabitants of the land who, through their stubbornness and disobedience, attracted the judgment. Pleasant land — Literally, the land of desire. At one time it was thought a very desirable land, “flowing with milk and honey” (Jeremiah 3:19; Deuteronomy 8:7ff.). After the divine judgment had fallen no one cared to go near it.

V. 12. In his spirit-By his holy spirit.

Verse 12. Made their hearts as an adamant stone] rymv shamir may mean the granite. This is the hardest stone with which the common people could be acquainted. Perhaps the corundum, of which emery is a species, may be intended. Bochart thinks it means a stone used in polishing others. The same name, in Hebrew, applies to different stones.

Verses 9-12. Thus speaketh the Lord of hosts — Or did speak, that is, to your fathers, and thus he speaks to you now; Execute true judgment — I often put your fathers in mind that judgment and mercy were more acceptable to me than fasting, or any external performances; (see the margin;) and I repeat the same admonition to you of the present age. And let none of you imagine evil against his brother, &c. — Neither think ill of, nor wish ill to, nor plot evil against one another. But they refused to hearken — But your fathers refused to obey the admonitions of the former prophets, and were often reproved by them for their refractory disposition; and pulled away the shoulder — Withdrew their shoulder from the yoke of the law. The metaphor is taken from oxen that refuse to put their necks under the yoke. See the margin. Yea, they made their hearts as an adamant-stone — So that no arguments could make any impression upon them; lest they should hear the law — Of God by Moses, which they were peremptorily required to do, but to do which they as peremptorily refused; and the words — The counsels and commands; which the Lord hath sent in his Spirit by the former prophets — Inspired and commissioned his prophets to declare; therefore — For this great obstinacy; came a great wrath — Which consumed the whole land, and burned against the people that had inhabited it seventy years together in Babylon; from the Lord of hosts — In all which the hand of the Lord was most evidently seen, rendering unto them according to their ways.

Ver. 12. They made their hearts as an adamant stone. rymv shammair, adamav. Ezekiel says the adamant was harder than a flint: chap. 3:9. What then can this be but the diamond? When Bergman first attempted to assay the diamond, he found that the particles entered the steel of the hammer and the anvil. Having now been fully assayed by fire, it is found to be purely carbon of the most obdurate formation. A diamond, as used by glaziers, will keep its point for many years.

11, 12. The requirements could not have been made plainer, but the attitude of the people was disappointing. They — The fathers (Zechariah 1:4). Refused to hearken — They would pay no heed to the prophetic exhortations. Pulled away the shoulder — Better, with margin R.V., “turned a stubborn shoulder” (Nehemiah 9:29). The metaphor is taken from the ox that refuses to have the yoke put upon its neck (Hosea 4:16). Stopped their ears — Literally, made heavy their ears (Isaiah 6:10, so that they would not hear. Their hearts as an adamant stone — So that no impressions could be made (Ezekiel 11:19). Lest — The Hebrew construction is the same as in verse 11, “that not.” Law… words — These two words are used frequently by the prophets as synonyms; the former would be better translated “instruction,” or “teaching,” as in Isaiah 1:10; 2:3 (see on Hosea 4:6; compare Amos 2:4). Which — Refers to both law and words. In his spirit — Or, by; see on Joel 2:28. The former prophets — As in verse 7. As a result of this disobedience great calamity fell upon the former generations. Came a great wrath — Which found expression in judgments (see on Zephaniah 1:18, and references there). Though R.V. reproduces more literally the Hebrew of verses 13, 14, A.V. is more successful in expressing the thought. The verses contain no direct threats against the prophet’s contemporaries; they describe the fate suffered by the fathers (for the Hebrew tenses compare G.-K., 107b, e), and they teach by implication that a similar attitude on the part of the present generation will bring a similar fate. As he cried — Jehovah, through the prophets, in the manner suggested in verses 9, 10. They — The fathers, who would not hear. The punishment was according to the lex talionis. When the fathers cried for help and deliverance Jehovah would not hearken to them. I scattered them with a whirlwind — Suddenly and fiercely (see on Hosea 8:7; Amos 1:14). Nations whom they knew not — The Assyrians and Chaldeans, who, as strangers, had no sympathy or compassion (Jeremiah 16:13; 22:28). After them — After they were scattered as exiles and fugitives the land became desolate. No man passed through nor returned — The country became so waste that no traveler cared to take his course through it (compare Zechariah 9:8; Exodus 32:27; 1 Kings 15:17). For — Better, and so. They laid… desolate — The subject may be either the indefinite they, the enemies, or the inhabitants of the land who, through their stubbornness and disobedience, attracted the judgment. Pleasant land — Literally, the land of desire. At one time it was thought a very desirable land, “flowing with milk and honey” (Jeremiah 3:19; Deuteronomy 8:7ff.). After the divine judgment had fallen no one cared to go near it.

Verses 13, 14. Therefore — On this very account; as he cried — As I, by my Spirit in my prophets, called, warned, entreated, and urged them to repent, obey, and live, but they would not; so they cried — In their deep distress, and amidst their overwhelming calamities; and I would not hear — Would not answer, or regard their prayer. But I scattered them — Cast them out of their habitations, and dispersed them through distant countries; with a whirlwind — Suddenly and irresistibly; among all the nations — All the heathen, that hated them and their ways. Thus the land — Once flowing with milk and honey; once full of cities, men, and cattle; was desolate after them — Became waste as a wilderness after they were cast out; that no man passed through — An entire riddance was not only made of its inhabitants, but the very highways were desolate, so that none passed and repassed: and that which was before a pleasant land, became a mere desert.

V. 14. They laid the land desolate-By their sins.

Verse 14. I scattered them with a whirlwind] This refers to the swift victories and cruel conduct of the Chaldeans towards the Jews; they came upon them like a whirlwind; they were tossed to and fro, and up and down, everywhere scattered and confounded.

ZECHARIAH

Verses 13, 14. Therefore — On this very account; as he cried — As I, by my Spirit in my prophets, called, warned, entreated, and urged them to repent, obey, and live, but they would not; so they cried — In their deep distress, and amidst their overwhelming calamities; and I would not hear — Would not answer, or regard their prayer. But I scattered them — Cast them out of their habitations, and dispersed them through distant countries; with a whirlwind — Suddenly and irresistibly; among all the nations — All the heathen, that hated them and their ways. Thus the land — Once flowing with milk and honey; once full of cities, men, and cattle; was desolate after them — Became waste as a wilderness after they were cast out; that no man passed through — An entire riddance was not only made of its inhabitants, but the very highways were desolate, so that none passed and repassed: and that which was before a pleasant land, became a mere desert.

Ver. 14. I scattered them with a whirlwind. µr[saw vaeisaarem. This word does not fall within the rules of Hebrew Grammar, being partly in Kal, and partly in Niphal. Be that as it may, it is a sublime metaphor, expressing six English words in one. God scattered the jews to Media in the east, and Greece in the west.