@Zec 7:1-14. II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD.
1. fourth year of . . . Darius--two years after the previous prophecies
(@Zec 1:1, &c.).
Chisleu--meaning "torpidity," the state in which nature is in November,
answering to this month.
2. they . . . sent unto . . . house of God--The Jews of the country
sent to the house of God or congregation at Jerusalem. The altar was
long since reared (@Ezr 3:3), though the temple was not completed
till two years afterwards (@Ezr 6:15). The priests' duty was to give
decision on points of the law (@De 17:9 Mt 2:4). Beth-el is
here used instead of Beth-Jehovah, because the religious authorities,
rather than the house itself (designated "Beth-Jehovah" in @Zec 7:3),
are intended. The old Beth-el had long ceased to be the seat of
idol-worship, so that the name had lost its opprobrious meaning. "The
house of the Lord" is used for the congregation of worshippers headed by
their priests (@Zec 3:7 Ho 8:1).
MAURER makes the "house of God"
nominative to "sent." HENDERSON makes "Beth-el" so.
Sherezer--an Assyrian name meaning, "Prefect of the treasury."
Regemmelech--meaning, "The king's official." These names perhaps
intimate the semi-heathen character of the inquirers, which may also be
implied in the name "Beth-el" (Hebrew for "house of God"), so notorious
once for its calf-worship. They sent to Jehovah's house as their
forefathers sent to old Beth-el, not in the spirit of true
obedience.
pray before the Lord--literally, "to entreat the face of," that is,
to offer sacrifices, the accompaniment of prayers, to conciliate His
favor (@1Sa 13:12).
3. Should I weep in the fifth month--"I" represents here the people
of God (compare @Zec 8:21). This rather favors
MAURER'S view,
taking "the house of God," the congregation, as nominative to
"sent." Their hypocrisy appeared because they showed more concern about
a ceremony of human institution (not improper in itself) than about
moral obedience. If, too, they had trusted God's promise as to the
restoration of Church and State, the fast would have now given place to
joy, for which there was more cause than for grief
[PEMBELLUS].
to the prophets--Haggai and Zechariah especially.
The tenth day of the fifth month was kept a fast, being the
anniversary of the destruction of Jerusalem (@Jer 52:12-14). They
ask, Should the fast be continued, now that the temple and city are
being restored?
separating myself--sanctifying myself by separation, not only from
food, but from all defilements (compare @Joe 2:16) as was usual in a
solemn fast.
5. Speak unto all--The question had been asked in the name of the
people in general by Sherezer and Regemmelech. The self-imposed fast
they were tired of, not having observed it in the spirit of true
religion.
seventh month--This fast was in memory of the murder of Gedaliah and
those with him at Mizpah, issuing in the dispersion of the Jews
(@2Ki 25:25,26 Jer 41:1-3).
did ye . . . fast unto me?--No; it was to gratify yourselves in
hypocritical will-worship. If it had been "unto Me," ye would have
"separated yourselves" not only from food, but from your sins
(@Isa 58:3-7). They falsely made the fast an end intrinsically
meritorious in itself, not a means towards God's glory in their
sanctification. The true principle of piety, reference to God, was
wanting: hence the emphatic repetition of "unto Me." Before settling
questions as to the outward forms of piety (however proper, as in this
case), the great question was as to piety itself; that being once
settled, all their outward observances become sanctified, being "unto
the Lord" (@Ro 14:6).
6. did not ye eat for yourselves?--literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.
7. Should ye not hear the words--rather, "Should ye not
do the words," as their question naturally was as to what they should
do (@Zec 7:3); "hearing" is not mentioned till @Zec 7:12. The sense
is, It is not fasts that Jehovah requires of you, but that ye should
keep His precepts given to you at the time when Jerusalem was in its
integrity. Had ye done so then, ye would have had no occasion to
institute fasts to commemorate its destruction, for it would never have
been destroyed (@Zec 7:9-14)
[MAURER]. Or, as the Margin, "Are not these the words" of the older prophets (@Isa 58:3 Jer 14:12)
which threatened a curse for disobedience, which the event has so
awfully confirmed. If ye follow them in sin, ye must follow them in
suffering. English Version is good sense: Ye inquire anxiously about
the fasts, whereas ye ought to be anxious about hearing the lesson
taught by the former prophets and verified in the nation's punishment;
penitence and obedience are required rather than fasts.
the plain--southwest of Jerusalem. They then inhabited securely the
region most unguarded.
9. speaketh--implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.
10. imagine evil--that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (@Le 19:18). "Devise evil against one another" is simpler (@Ps 36:4 Mic 2:1).
11. pulled away the shoulder--literally, "presented a refractory
shoulder"; an image from beasts refusing to bear the yoke (@Ne 9:29,
Margin).
stopped . . . ears--(@Isa 6:10 Jer 7:26 Ac 7:57).
12. hearts . . . adamant--(@Eze 3:9 11:19).
Lord . . . sent in Spirit by . . . prophets--that is, sent by the
former prophets inspired with His Spirit.
therefore . . . great wrath--(@2Ch 36:16). As they pushed from
them the yoke of obedience, God laid on them the yoke of oppression. As
they made their heart hard as adamant, God brake their hard hearts with
judgments. Hard hearts must expect hard treatment. The harder the
stone, the harder the blow of the hammer to break it.
13. he cried--by His prophets.
they cried--in their calamities.
I . . . not hear--retribution in kind
(@Pr 1:24-26 Isa 1:15 Mic 3:4).
14. whirlwind--of wrath (@Na 1:3).
nations whom they knew not--foreign and barbarous.
desolate after them--after their expulsion and exile. It was ordered
remarkably by God's providence, that no occupants took possession of it,
but that during the Jews' absence it was reserved for them against their
return after seventy years.
they laid . . . desolate--The Jews did so by their sins. The blame of
their destruction lay with themselves, rather than with the Babylonians
(@2Ch 36:21).
pleasant land--Canaan. Literally, "the land of desire" (@Jer 3:19).