Zechariah 7:1

7:1-7 If we truly desire to know the will of God in doubtful matters, we must not only consult his word and ministers, but seek his direction by fervent prayer. Those who would know God's mind should consult God's ministers; and, in doubtful cases, ask advice of those whose special business it is to search the Scriptures. The Jews seemed to question whether they ought to continue their fasts, seeing that the city and temple were likely to be finished. The first answer to their inquiry is a sharp reproof of hypocrisy. These fasts were not acceptable to God, unless observed in a better manner, and to better purpose. There was the form of duty, but no life, or soul, or power in it. Holy exercises are to be done to God, looking to his word as our rule, and his glory as our end, seeking to please him and obtain his favour; but self was the centre of all their actions. And it was not enough to weep on fast days; they should have searched the Scriptures of the prophets, that they might have seen what was the ground of God's controversy with their fathers. Whether people are in prosperity or adversity, they must be called upon to leave their sins, and to do their duty.

And it came to pass, in the fourth year of King Darius,.... Near two years after the foundation of the temple was laid, Haggai 2:10 and near two years before it was finished, Ezra 6:15 when the work was going forward, and there was a great deal of reason to believe it would be completed: that the word of the Lord came unto Zechariah, in the fourth day of the ninth month, even in Chisleu: which answers to part of our October, and part of November.

Zechariah 7:1-3 . 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.

Chap. Zechariah 7:1-3 . The Deputation and their Question 1 . in the fourth year ] This was nearly two years after Zechariah saw his visions ( Zechariah 1:7 ), and about the same time before the completion of the Temple ( Ezra 6:15 ). See General Introd. chap. II. p. 18. Chisleu ] Chislev . R. V.

CHAPTER 7 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.The Jews having sent to inquire concerning the set fasts, Zechariah 7:1-3, Zechariah reproveth the hypocrisy of their fasts, Zechariah 7:4-7. They are exhorted by repentance to remove the cause of their calamity, Zechariah 7:8-14. It came to pass; a most usual form of speech, introductory to what shall afterwards be spoken. In the fourth year; when the Jews had now been two years in building the temple, and probably it was in good forwardness. Of king Darius; son of Hystaspes, about A. M, 3487, as Arch. bishop Usher in his Annals. In Chisleu; part of our November and December, when half the time of building the temple was spent.

Verse 1-ch. 8:23. - Part II. THE ANSWER TO A QUESTION CONCERNING THE OBSERVANCE OF CERTAIN FASTS. Verses 1-3. - § 1 . A deputation comes from Bethel to ask whether a fast instituted in memory of the calamity of Jerusalem was still to be observed. Verse 1. - In the fourth year of King Darius. This happened, then, B.C. 518 , nearly two years after the visions had occurred ( Zechariah 1:7 ). In two years more the temple was finished ( Ezra 6:15 ), and the work of rebuilding was now proceeding vigorously; it seemed a fit opportunity for inquiring whether, in this period of comparative prosperity and success, it behoved the people to continue the fast appointed in sadder times. The word of the Lord came. This is the usual formula for introducing a revelation ( Zechariah 1:1 ), but it is here placed in a peculiar position, dividing the date into two parts. Keil connects the last clause, which gives the day of the month, with the next verse; but this is against the traditional accentuation, and is not required by the wording of ver. 2. The prophet first gives the date generally when the word came to him, and then defines it more accurately. Chisleu ; Chislev ( Nehemiah 1:1 ). This month corresponded to parts of November and December. Zechariah 7:1

Zechariah 7:1-3 describe the occasion for this instructive and consolatory "word of God," which was addressed to Zechariah in the fourth year of Darius, i.e., two years after the building of the temple was resumed, and two years before its completion, and therefore at a time when the building must have been far advanced, and the temple itself was possibly already finished in the rough. Zechariah 7:1 . "It came to pass in the fourth year of king Darius, that the word of Jehovah came to Zechariah, on the fourth (day) of the ninth month, in Kislev." In this definition of the time we are surprised first of all at the circumstance, that, according to the Masoretic accentuation, and the division of the verses, the statement of the time is torn into two halves, and the notice of the year is placed after ויהי, whilst that of the month does not follow till after התה דבר יי; and secondly, at the fact that the introduction of the occurrence which led to this word of God is appended with the imperfect c. Vav rel. (vayyishlach), which would then stand in the sense of the pluperfect in opposition to the rule. On these grounds we must give up the Masoretic division of the verses, and connect the notice of the month and day in Zechariah 7:1 with Zechariah 7:2 , so that Zechariah 7:1 contains merely the general statement that in the fourth year of king Darius the word of the Lord came to Zechariah.

What follows will then be appended thus: On the fourth day of the ninth month, in Kislev, Bethel sent, etc. Thus the more precise definition of the time is only given in connection with the following occurrence, because it was self-evident that the word of God which was addressed to the prophet in consequence of that event, could not have been addressed to him before it occurred. The rendering of the words in Zechariah 7:2 is also a disputed point. We adopt the following: Zechariah 7:2 . "Then Bethel sent Sharezer and Regem-melech, and his people, to entreat the face of Jehovah, ( Zechariah 7:3 ) to speak to the priests who were at the house of Jehovah of hosts, and to the prophets, thus: Shall I weep, abstaining in the fifth month as I have now done so many years?" As Bēth-ēl may either signify the house of God, or be the name of the town of Bethel, it may be taken either as accus. loci, or as the subject of the sentence.