Zechariah 7:3 Kommentar

We have done with the visions, but not with the revelations of this book; the prophet sees no more such signs as he had seen, but still "the word of the Lord came to him." In this chapter we have, I. A case of conscience proposed to the prophet by the children of the captivity concerning fasting, whether they should continue their solemn fasts which they had religiously observed during the seventy years of their captivity (Zac 7:1-3). II. The answer to this question, which is given in this and the next chapter; and this answer was given not all at once, but by piece-meal, and, it should seem, at several times, for here are four distinct discourses which have all of them reference to this case, each of them prefaced with "the word of the Lord came," (Zac 7:4-8 and Zac 8:1, Zac 8:18). The method of them is very observable. In this chapter, 1. The prophet sharply reproves them for the mismanagements of their fasts (Zac 7:4-7). 2. He exhorts them to reform their lives, which would be the best way of fasting, and to take heed of those sins which brought those judgments upon them which they kept these fasts in memory of (Zac 7:8-14). And then in the next chapter, having searched the wound, he binds it up, and heals it, with gracious assurances of great mercy God had yet in store for them, by which he would turn their fasts into feasts.

INTRODUCTION TO ZECHARIAH 7 This chapter treats concerning the nature and use of certain fasts kept by the Jews, on account of the destruction of the temple, and other things; and concerning the message of the former prophets to them, and the effects of it. The occasion of the former was an embassy sent by the Jews to the priests and prophets, to know whether they should continue the fast of the fifth month; upon which the prophet was sent by the Lord unto them. The time of the prophecy is noted, Zac 7:1. An account of the embassy is given, of the persons that were sent, and to whom, and upon what account, Zac 7:2. The answer of the Lord to it by the prophet, showing the usefulness of fasts to him, and putting them upon hearkening to his voice by the former prophets, when Jerusalem was in great prosperity, Zac 7:4 and then they are exhorted by him, in the ministry of the present prophet, to acts of righteousness, several species of which are mentioned; and which were the same they had been exhorted to by the former prophets, but had neglected, and hardened their hearts against all exhortations and instructions, Zac 7:8 and were the reason of their captivity and desolation, Zac 7:13.

And to speak unto the priests which were in the house of the Lord of hosts,.... That ministered in the sanctuary, as the Targum explains it, who offered sacrifices, &c. and who were to be consulted in matters of religion, Mal 2:7, and to the prophets; who were then in being, as Haggai, Zechariah and Malachi: saying, Should I weep in the fifth month; which is the month Ab, and answers to July: now on the seventh day of this month, according to Kg2 25:8, the temple was burnt by the Chaldeans; and, according to Jer 3:12, it was on the tenth of this month, which day was kept by the Jews as a day of fasting and humiliation, in commemoration of it; and by the Misnic doctors (u) afterwards was removed, and kept on the ninth day of the said month; but, seeing the temple was in great forwardness of being rebuilt, the question with those Jews was, whether they should continue any longer mourning and fasting on that account: separating myself: that is, from eating and drinking, and not taking the lawful pleasures and recreations of life: as I have done these so many years? for the space of seventy years, as in Zac 7:5. (u) Misn. Taanith, c. 4. sect. 7, 8. T. Bab. Taanith, fol. 29. 1.

(Chapter 7, verses 1 onwards) In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, which is Casleu. And they sent to the house of God Sarasar and Rogommelech, along with the men who were with him, to seek the face of the Lord and to speak to the priests of the house of the Lord of hosts and the prophets, saying: Should I weep in the fifth month and separate myself as I have done for many years? And the word of the Lord of hosts came to me, saying: Speak to all the people of the land and to the priests, saying: When you fasted and mourned in the fifth and seventh months for these seventy years, did you really fast for me? And when you eat and drink, do you not eat for yourselves and drink for yourselves? Are not these the words that the Lord spoke by the former prophets, when Jerusalem was inhabited and prosperous, and her cities were around her, and the Negeb and the Shephelah were inhabited? LXX: And it came to pass in the fourth year under King Darius, the word of the Lord came to Zechariah, on the fourth day of the ninth month, which is Casleu. And he sent to Bethel Sarezer and Regemmelech, and their men, to entreat the Lord, saying to the priests of the house of the Lord of hosts, and to the prophets, saying: Should I weep in the fifth month and fast as I have done for many years? And the word of the Lord of hosts came to me, saying: Speak to all the people of the land and to the priests, saying: When you fasted and mourned in the fifth and seventh month for seventy years, did you truly fast for me? And if you eat or drink, do you not eat and drink? Are these not my words, which the Lord spoke through the prophets, who were before when Jerusalem was inhabited, and it was prosperous, and its cities around it, and the mountains and fields were inhabited? In the fourth year of King Darius, in the ninth month, which is called Casleu, (), and on the fourth day of the same month, they sent to the house of God, that is, to the temple which had already been restored by Zerubbabel and Joshua, Sarsechim and Regemmelech and the other companions who were with them, whom the Hebrews considered to be the leaders of King Darius, fearing God: so that because they had already heard that the temple was constructed, they would inquire of the priests of the house of the Lord and the prophets, whether they should weep and fast according to the ancient custom, or change mourning into rejoicing. And the understanding of those inquiring is this: In the fifth month, called July among the Romans, Jerusalem was destroyed by Nebuchadnezzar. For this reason, because of the desolation of the temple, we have fasted and mourned up until now, and have comforted our sorrow with weeping and fasting. Now because it is said that the temple has been rebuilt, and we see no reason for our sadness to continue, we ask for your response: should we continue to do this, or should we exchange our mourning for joy? And it must also be considered that weeping and fasting are called sanctification. Therefore, in Joel, it is commanded to the priests to sanctify fasting and preach healing (Joel 5). For fasting and abstinence heal the wounds of the sinner, and sanctify those who have been healed. After the Persian leaders had questioned those whom they had sent, and the legation had been completed by consulting the priests and prophets, the word of the Lord came to the prophet, commanding him to speak to the people and the priests about what they should respond to the envoys. When you fasted and mourned in the fifth month of the captivity in Jerusalem, and in the seventh month, when Gedaliah was killed by Ishmael, during the seventy years of desolation of the temple and the destruction of Jerusalem, did it benefit you that you fasted? And conversely, when you eat and drink, does it not satisfy your hunger and quench your thirst? For God is not pleased by these things, but by good works, and if we follow His commandments, for food does not commend us to God. And if we do not eat, we will be weak; and if we eat, we will be satisfied. Are these not my words, spoken to you while Jerusalem and the cities of Judah were still standing, which I spoke to you through my prophets, when Jerusalem and the cities of Judah were prosperous, and the mountainous and plain regions were abundant in crops, and enjoyed a secure peace? But these were the words of the Lord, as the following Scripture testifies, desiring to judge with truth and show mercy to one's neighbor, widow, orphan, stranger, and poor, and not to plan evil in one's heart. They, he says, did not want to do this, and with deaf ears they despised my commands. Therefore, great indignation came upon Jerusalem; and just as they did not want to listen to me, so I did not hear them. And now they seek with such scrupulousness when they should fast and mourn, when I had said before through Isaiah: I have not chosen such a fast, says the Lord, nor for a man to humble his soul; but to dissolve every bond of wickedness: dissolve the obligations of violent guarantors: give your bread from the heart to the hungry. If you see someone naked, clothe them; and bring the poor and the homeless into your tent. Then your temporary light will break forth, and your healing will quickly appear (Isaiah 58:5, seqq.). This is what is written in the Septuagint: Sarasar and Arabesser ((or Arbath Sager)) king of Bethel sent, none of us could explain: for neither can what is wrongly translated from Hebrew be explained in any way. Who is this Sarasar or Arabesser king? Who was the king of the province, or to which province did Bethel send a message? Or could the king of Bethel have been Arabian, which had previously been abandoned along with Judaea, and at that time was not called Bethel, which means house of God, but rather Bethaven, which means house of idols? Also, concerning what follows: In the fifth month, the consecration entered here, just as they had been doing for many years, they attempt to explain it as follows: the consecration entered, the temple vessels that had been taken by Nebuchadnezzar were restored at that time. However, they tried to refer to the days of the week for the fasts of the fifth and seventh days. But because it follows the fast of the tenth day, they were compelled to refer to months, and they completely ignored the fasts of the fifth, seventh, and thirteenth months. Therefore, we are satisfied with the earlier explanation, and we do not incline (or rather, we are not indignant) towards the false attempts of commentators that came from an error in interpretation.

Some Jews being sent from those who remained at Babylon to inquire of the priests and prophets at Jerusalem whether they were still bound to observe those fasts which had been appointed on occasion of the destruction of Jerusalem, and kept during the captivity, the prophet is commanded to take this opportunity of enforcing upon them the weightier matters of the law, judgment and mercy, that they might not incur such calamities as befell their fathers. He also intimates that in their former fasts they had regarded themselves more than God; and that they had rested too much on the performance of external rites, although the former prophets had largely insisted on the superior excellence of moral duties, Zac 7:1-14.

II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zac 7:1-14) fourth year of . . . Darius--two years after the previous prophecies (Zac 1:1, &c.). Chisleu--meaning "torpidity," the state in which nature is in November, answering to this month.

Should I weep in the fifth month--"I" represents here the people of God (compare Zac 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.