Text -- Zechariah 7:2 (NET)

7:2 Now the people of Bethel had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 7:2

The captives who still continued in Babylon.

Wesley: Zec 7:2

The temple, which now half built began to be frequented.

Wesley: Zec 7:2

melech - It appears not who these were, but no doubt they were eminent in dignity and piety.

Wesley: Zec 7:2

The train of friends that accompanied them.

Wesley: Zec 7:2

To intreat the Lord for pardon of what was past, acceptance of them at present, and an answer to their enquiry.

JFB: Zec 7:2

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 (Deu 17:9; Mat 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; Hos 8:1). MAURER makes the "house of God" nominative to "sent." HENDERSON makes "Beth-el" so.

JFB: Zec 7:2

An Assyrian name meaning, "Prefect of the treasury."

JFB: Zec 7:2

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.

JFB: Zec 7:2

Literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (1Sa 13:12).

Clarke: Zec 7:2

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.

Calvin: Zec 7:2

He says first, that messengers were sent to entreat the face of Jehovah. Here by the word entreating or praying, the Prophet means also sacrifices. For it is certain that the Jews prayed in exile, as there could have been no religion in them had they not exercised themselves in prayer. But the mention made here is of that stated prayer, connected with sacrifices, by which they professed themselves to be God’s people. We may hence also learn, that sacrifices of themselves are of no great importance, since prayer, or calling on God, has ever the first place. Sacrifices then, and other offerings, were, as we may say, additions; ( accessoria — accessions;) for this command ought ever to be regarded by the faithful,

“offer to me the sacrifice of praise.” (Psa 50:14.)

He says, in the second place, that messengers were sent, that they might learn from the priests and the Prophets what was to them doubtful. We hence conclude, that it was no gross dissimulation, such as is found in hypocrites who pretend to pray to God, but that there was a real desire to obey. And, doubtless, when God’s word and celestial truth are despised, there is then neither any real prayer, nor any other religious exercise; for unbelief pollutes and contaminates whatever is otherwise in its nature sacred. Whosoever then desires rightly to pray to God, let him add faith, that is, let him come to God in a teachable frame of mind, and seek to be ruled by his word. For the Prophet in telling us what was done, no doubt keeps to the method or the order observed by the captives. It was then worthy of praise that they not only were anxious to seek God’s favor by prayers and sacrifices, but that they also sought to know what was pleasing to Cod. Nor was it a matter of wonder that they sent to Jerusalem on this account, for they knew that that place had been chosen by God as the place from which they were to seek the right knowledge of religion. Since then Jerusalem was the sanctuary of God, the captives sent there their messengers, particularly as they knew that the priests were the ambassadors of God, and that the interpretation of the law was to be sought from their mouth. They indeed knew that the time was not yet come when the doctrine of salvation was to be disseminated through the whole world.

But the Prophet says, that the captives not only inquired of the priests, but also of the Prophets. It hence appears, that it was a thing commonly known, that God had raised up Prophets, which he had ceased to do for a long time. For it was not without reason that Isaiah said, that God would yet speak by his Prophets, when he would again comfort his people. (Isa 40:1.) There had been then a mournful silence for seventy years, when no Prophets were sent forth, according to what is said in the book of Psalms,

“our signs we see not, nor is there a Prophet among us.”
(Psa 74:9.)

God indeed had been accustomed to lead the people as by an erected banner when they dwelt in the holy land, and Prophets continually succeeded one another in regular order, according to what the Lord had promised by Moses,

“A Prophet will I raise up in the midst of thee,” etc.
(Deu 18:15.)

From the time then in which they had been driven into exile, while looking there on one another, they could hear no voice to encourage them with hope, until new Prophets were again raised up beyond what they expected. And it was God’s will that the Prophets should have their abode and habitation at Jerusalem, in order that he might gather the dispersed Israel; for had there been Prophets in Chaldea, many might hence lay hold of a pretext for their slothfulness: “Does not God dwell in the midst of us? what need is there of undertaking a difficult and toilsome journey? we shall indeed find nothing better at Jerusalem than in this exile; for God shows that he is present with us by his Prophets.” It would have therefore been a great evil to the Jews to have Prophets in their exile. But when the captives heard that the gift of prophecy appeared again in the temple, they might have called to mind what their fathers had heard from the mouth of Isaiah, and also from the mouth of Micah, “from Zion shall go forth a law, and the word of Jehovah from Jerusalem.” (Isa 2:3 Mic 4:3.) We now perceive why Zechariah joined Prophets to priests.

But we must bear in mind what we have stated elsewhere that the prophetic was, as it were, an extraordinary office, when God took others as the ministers of his word besides the priests. For their work was sacerdotal; but God meant to condemn the priests by transferring the work of teaching to others, that is, when Prophets were taken from the common people, or from other families, and not from the Levitical tribe. It is not indeed true that all the priests were Prophets; but the office itself would not have been transferred to any other tribe, had not God thus punished the ingratitude of those who bestowed more labor on their own private concerns than on teaching the people. However this case may have been, it was an illustrious testimony of God’s favor, that Prophets at that time had again been raised up. And this fact has been added — that they dwelt nowhere else but at Jerusalem, in order to encourage the dispersed to return, and to show to them that the place had not in vain been previously chosen by God. This is the reason why the Prophet expressly says, that the Prophets, as well as the priests, were in the house or in the temple of the Lord of hosts.

The time is also mentioned, the fourth year of Darius, and the ninth month and the fourth day ⁶⁹ The beginning of the year, we know, was in March; hence the month Chisleu was November, or a part of October and November, for they were wont to commence their months at the new moons. Of king Darius we have spoken elsewhere. He was not, indeed, the first Darius, the father-in-law of Cyrus, who transferred the monarchy to the Persian, but Darius the son of Hystaspes. Passed away then had the seventy years, for this, as it has been stated before, was the fourth king.

TSK: Zec 7:2

they : Zec 6:10; Ezr 6:10, Ezr 7:15-23, Ezr 8:28-30; Isa 60:7

pray before the Lord : Heb. intreat the face of the Lord, Zec 8:21; Exo 32:11 *marg. 1Sa 13:12; 1Ki 13:6; Jer 26:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 7:2

When they held sent unto the house of God - Rather, "And Bethel sent;"that is, the inhabitants of Bethel sent. "The house of God"is nowhere in Holy Scripture called Bethel. Bethel is always the name of the place. . The "house of God"is designated by historians, Psalmists, prophets, by the name, "Beth-elohim,"more commonly "Beth-Ha-elohim, the God;"or "of the Lord,"YHVH. Zechariah and Haggai use these names. It is not likely that the name, Beth-el, should have first been given to the house of God, when it had been desecrated by the idolatries of Jeroboam. Bethel also is, in the Hebrew order of the words, naturally the subject . Nor is there any reason why they should have sent to Bethel, since they sought an answer from God. For it would be forced to say that they sent to Bethel, in order that those at Bethel should send to Jerusalem; which is not said.

It were unnatural also that the name of the sender should not have been mentioned, when the names of persons inferior, because sent, are recorded . Bethel, in Nehemiah’ s time Neh 11:31, was one of the chief places of Benjamin. "Two hundred twenty and three of the men of Bethel and Ai"Ezr 2:28 had returned with Zerubbabel. The answer being to "the people"of the land, such were doubtless the enquirers, not those still in Babylon. The answer shows that the question was not religious, though put as matter of religion. It is remarkable that, whereas in the case of those who brought presents from Babylon, the names express some relation to God, these names are singularly, the one of a parricide son of Sennacherib Isa 37:38; 2Ki 19:37, and of one, chief among the King of Babylon’ s princes ; the other probably a secular name, "the king’ s friend".

Osorius: "I do not see why under the name of Bethel, the city so called is not understood. For since Jerusalem was not yet fortified, the Jews chose them sites in various places, where they should be less harassed. All hatred was concentrated on that city, which the neighbors wished not to be restored to its former greatness. Other cities they did not so molest. Bethel then, that is, the assembly of the city, sent messengers to Jerusalem to offer sacrifices to God and consult the wise there."

To entreat the face of the Lord - They wished, it seems, (so to speak) to ingratiate themselves with God with an account of their past self-humiliation, on the day when the house of God was burned by Nebuchadnezzar. In regard to God, the word is always used of entreating Him by earnest prayer .

Poole: Zec 7:2

When they either the captives which still continued in Babylon, or the Jews returned out of captivity, but who dwelt in the country at distance from Jerusalem,

had sent unto the house of God the temple, which now, half built, began to be frequented by priests and people, and where Haggai and Zechariah might be found true prophets.

Sherezer and Regem-melech: it appears not who these were, but no doubt they were eminent in dignity and piety,

And their men a train either of friends that accompanied them, or of servants that waited on them.

To pray before the Lord in most solemn manner, and with sacrifices no doubt, for the altar was set up long ago. Now these come to entreat the face of the Lord by prayer, in the house of prayer, for pardon of what was past, and acceptance of them at present, and for answer to their inquiry.

Haydock: Zec 7:2

And. Septuagint from; (St. Jerome) or, "to Bethel sent Sarasar and Arbesesar, the king and his men, to render the face of the Lord propitious." (Haydock) ---

These were Persian governors under Darius, (St. Jerome) or Cutheans, (Theodoret) or Jews, at a distance from the temple, though in the country. (Menochius) ---But they seem rather to be some who had not returned. (Calmet)

Gill: Zec 7:2

When they had sent unto the house of God,.... It is, in the Hebrew text, "when he sent Bethel"; which some, as Kimchi observes, take to be the name of a man that was sent along with those after mentioned; but the Targum and the Septuagint render it, "when", or "after he had sent unto Bethel": not the place so called in Jacob's time; but Jerusalem, where the temple or house of God was now building; and it may be observed, that the words are expressed in the singular number, "when he had sent" ^t; and not, as we render them, "when they had sent"; and agreeably, in Zec 7:3, it is said, "should I weep", &c. as if these messengers were sent by a single person, and yet a body of people is meant; and not the captives that remained in Babylon, as most interpreters understand it; but the Jews that were returned from thence, and were in Judea, as Junius and Tremellius observe; for to them the answer is returned, and to them does the Lord by the prophet direct his speech throughout the whole chapter. The persons sent were

Sherezer and Regemmelech, and their men; who these persons were is not known; they were, no doubt, principal men of the people, by whom they were sent, and the chief of the embassy, and had others with them inferior to them: part of their business at Bethel, or the house of God, was,

to pray before the Lord; that they might be directed aright, and have a proper answer returned to the question they came with. The temple at Jerusalem was the place where men used to go up to pray; see Luk 18:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 7:2

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

Geneva Bible: Zec 7:2

When ^{( b )} they had sent to the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,

^{( b )} That is, the rest of the people that yet remained in Chaldea, sent to the Church at Jerusalem for the resolution of these questions, because these feasts were consented upon by the agreement of the whole Church, the one in the month that the temple was destroyed, and the other when Gedaliah was slain; (Jer 41:2).

Commentary -- Verse Range Notes

TSK Synopsis: Zec 7:1-14

1 The captives enquire concerning the set fasts.

4 Zechariah reproves the hypocrisy of their fasting.

8 Sin the cause of their captivity.

MHCC: Zec 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.

Matthew Henry: Zec 7:1-7

This occasional sermon, which the prophet preached, and which is recorded in this and the next chapter, was above two years after the former, in which he gave them an account of his visions, as appears by comparing the date of this (Zec 7:1), in the ninth month of the fourth year of Darius, with the date of that (Zec 1:1), in the eighth month of the second year of Darius; not that Zechariah was idle all that while (it is expressly said that he and Haggai continued prophesying till the temple was finished in the sixth year of Darius; Ezr 6:14, Ezr 6:15), but during that time he did not preach any sermon that was afterwards published, and left upon record, as this is. God may be honoured, his work done, and his interest served, by word of mouth as well as by writing; and by inculcating and pressing what has been taught, as well as by advancing something new. Now here we have,

I. A case proposed concerning fasting. Some persons were sent to enquire of the priests and prophets whether they should continue to observe their yearly fasts, particularly that in the fifth month, as they had done. It is uncertain whether the case was put by those that yet remained in Babylon, who, being deprived of the benefit of the solemn feasts which God's ordinance appointed them, made up the want by the solemn fasts which God's providences called them to; or by those that had returned, but lived in the country, as some rather incline to think, because they are called the people of the land, Zec 7:5. But, as to that, the answer given to the messengers of the captive Jews might be directed, not to them only, but to all the people. Observe,

1. Who they were that came with this enquiry - Sherezer and Regem-melech, persons of some rank and figure, for they came with their men, and did not think it below them, or any disparagement to them, to be sent on this errand, but rather an addition to their honour to be, (1.) Attendants in God's house, there to do duty and receive orders. The greatest of men are less than the least of the ordinances of Jesus Christ. (2.) Agents for God's people, to negotiate their affairs. Men of estates, having more leisure than men of business, ought to employ their time in the service of the public, and by doing good they make themselves truly great; the messengers of the churches were the glory of Christ, 2Co 8:23.

2. What the errand was upon which they came. They were sent perhaps not with gold and silver (as those, Zec 6:10, Zec 6:11), or, if they were, that is not mentioned, but upon the two great errands which should bring us all to the house of God, (1.) to intercede with God for his mercy. They were sent to pray before the Lord, and, some think (according to the usage then), to offer sacrifice, with which they offered up their prayers. The Jews, in captivity, prayed towards the temple (as appears Dan 6:10); but now that it was in a fair way to be rebuilt they sent their representatives to pray in it, remembering that God had said that his house should be called a house of prayer for all people, Isa 56:7. In prayer we must set ourselves as before the Lord, must see his eye upon us and have our eye up to him. (2.) To enquire of God concerning his mind. Note, When we offer up our requests to God it must be with a readiness to receive instructions from him; for, if we turn away our ear from hearing his law, we cannot expect that our prayers should be acceptable to him. We must therefore desire to dwell in the house of the Lord all the days of our life that we may enquire there (Psa 27:4), asking, not only, Lord, what wilt thou do for me? but, Lord what wilt thou have me to do?

3. Whom they consulted. They spoke to the priests that were in the house of the Lord and to the prophets; the former were an oracle for ordinary cases, the latter for extraordinary; they were blessed with both, and would try if either could acquaint them with the mind of God in this case. Note, God having given diversities of gifts to men, and all to profit with, we should make use of all as there is occasion. They were not so wedded to the priests, their stated ministers, as to distrust the prophets, who appeared, by the gifts given them, well qualified to serve the church; nor yet were they so much enamoured with the prophets as to despise the priests, but they spoke both to the priests and to the prophets, and, in consulting both, gave glory to the God of Israel, and that one Spirit who works all in all. God might speak to them either by urim or by prophets (1Sa 28:6), and therefore they would not neglect either. The priests and the prophets were not jealous one of another, nor had any difference among themselves; let not the people then make differences between them, but thank God they had both. The prophets did indeed reprove what was amiss in the priests, but at the same time told the people that the priest's lips should keep knowledge, and they must enquire the law at his mouth, for he is the messenger of the Lord of hosts, Mal 2:7. Note, Those that 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.

4. What the case was which they desired satisfaction in (Zec 7:3): Should I weep in the fifth month, separating myself, as I have done these so many years. Observe, (1.) What had been their past practice, not only during the seventy years of the captivity but to this time, which was twenty years after the liberty proclaimed them; they kept up solemn stated fasts for humiliation and prayer, which they religiously observed, according as their opportunities were, in their closets, families, or such assemblies for worship as they had. In the case here, they mention only one, that of the fifth month; but it appears, by Zec 8:19, that they observed four anniversary fasts, one in the fourth month ( June 17), in remembrance of the breaking up of the wall of Jerusalem (Jer 52:6), another in the fifth month ( July 4), in remembrance of the burning of the temple (Jer 52:12, Jer 52:13), another in the seventh month ( September 3), in remembrance of the killing of Gedaliah, which completed their dispersion, and another in the tenth month ( December 10), in remembrance of the beginning of the siege of Jerusalem, 2Ki 25:1. Now it was very commendable in them to keep those fasts, thus to humble themselves under those humbling providences, by which God called them to weeping and mourning, thus to accommodate themselves to their troubles, and prepare themselves for deliverance. It would likewise be a means of possessing their children betimes with a due sense of the hand of the Lord gone out against them. (2.) What was their present doubt - whether they should continue these fasts or no. The case is put as by a single person: Should I weep? But it was the case of many, and the satisfaction of one would be a satisfaction to the rest. Or perhaps many had left it off, but the querist will not be determined by the practice of others; if God will have him continue it, he will, whatever others do. His fasting is described by his weeping, separating himself. A religious fast must be solemnized, not only by abstinence, here called a separating ourselves from the ordinary lawful comforts of life, but by a godly sorrow for sin, here expressed by weeping. "Should I still keep such days to afflict the soul as I have done these so many years? "It is said (Zec 7:5) to be seventy years, computed from the last captivity, as before, Zec 1:12. The enquiry intimates a readiness to continue it, if God so appoint, though it be a mortification to the flesh. [1.] Something is to be said for the continuance of these fasts. Fasting and praying are good work at any time, and do good; we have always both cause enough and need enough to humble ourselves before God. To throw off these fasts would be an evidence of their being too secure, and a cause of their being more so. They were still in distress, and under the tokens of God's displeasure; and it is unwise for the patient to break off his course of physic while he is sensible of such remains of his distemper. But, [2.] There is something to be said for the letting fall of these fasts. God had changed the method of his providences concerning them, and returned in ways of mercy to them; and ought not they then to change the method of their duties? Now that the bridegroom has returned, why should the children of the bride-chamber fast? Every thing is beautiful in its season. And as to the fast of the fifth month (which is that they particularly enquire about), that, being kept in remembrance of the burning of the temple, might seem to be superseded rather than any of the other, because the temple was now in a fair way to be rebuilt. But, having long kept up this fast, they would not leave it off without advice, and without asking and knowing God's mind in the case. Note, A good method of religious services, which we have found beneficial to ourselves and others, ought not to be altered without good reason, and therefore not without mature deliberation.

II. An answer given to this case. It should seem that, though the question looked plausible enough, those who proposed it were not conscientious in it, for they were more concerned about the ceremony than about the substance; they seemed to boast of their fasting, and to upbraid God Almighty with it, that he had not sooner returned in mercy to them; "for we have done it these so many years. "As those, Isa 58:3, Wherefore have we fasted, and thou seest not? And some think that unbelief, and distrust of the promises of God, were at the bottom of their enquiry; for, if they had given them the credit that was due to them, they needed not to doubt but that their fasts ought to be laid aside, now that the occasion of them was over. And therefore the first answer to their enquiry is a very sharp reproof of their hypocrisy, directed, not only to the people of the land, but to the priests, who had set up these fasts, and perhaps some of them were for keeping them up, to serve some purpose of their own. Let them all take notice that, whereas they thought they had made God very much their debtor by these fasts, they were much mistaken, for they were not acceptable to him, unless they had been observed in a better manner and to better purpose.

1. What they did that was good was not done aright (Zec 7:5): You fasted and mourned. They were not chargeable with the omission or neglect of the duty, though it was displeasing to the body (thy fasts were continually before me, Psa 50:8), but they had not managed them aright. Note, Those that come to enquire of their duty must be willing first to be told of their faults. And those that seem zealous for the outside of a duty ought to examine themselves faithfully whether they have the regard they ought to have to the inside of it. (1.) They had not an eye to God in their fasting: Did you at all fast unto me, even to me? He appeals to their own consciences; they will witness against them that they had not been sincere in it, much more will God, who is greater than the heart and knows all things. You know very well that you did not at all fast to me; in fasting did you fast to me? There was the carcase and form of the duty, but none of the life, and soul, and power of it. Was it to me, even to me? The repetition intimates what a great deal of stress is laid upon this as the main matter, in that and other holy exercises, that they be done to God, even to him, with an eye to his word as our rule, and his glory as our end, in them, seeking to please him and to obtain his favour, and studious by the sincerity of our intention to approve ourselves to him. When this was wanting every fast was but a jest. To fast, and not fast to God, was to mock him and provoke him, and could not be pleasing to him. Those that make fasting a cloak for sin, as Jezebel's fast, or by it make their court to men for their applause, as the Pharisees, or that rest in outward expressions of humiliation while their hearts are unhumbled, as Ahab, do they fast to God, even to him? Is this the fast that God has chosen? Isa 58:5. If the solemnities of our fasting, though frequent, long, and severe, do not serve to put an edge upon devout affections, to quicken prayer, to increase godly sorrow, and to alter the temper of our minds and the course of our lives for the better, they do not at all answer the intention, and God will not accept them as performed to him, even to him. (2.) They had the same eye to themselves in their fasting that they had in their eating and drinking (Zec 7:6): " When you did eat, and when you did drink, on other days (nay, perhaps on your fast-days, in the observation of which you could, when you saw cause, dispense with yourselves, and take a liberty to eat and drink), did you not eat for yourselves and drink for yourselves? Have you not always done as you had a mind yourselves? Why then do you now pretend a desire to know the mind of God? In your religious feasts and thanksgivings you have had no more an eye to God than in your fasts."Or, rather, it refers to their common meals; they did no more design the honour of God in their fasting and praying than they did in their eating and drinking; but self was still the centre in which the lines of all their actions, natural, civil, and religious, met. They needed not be in such care about the continuance of their fasts, unless they had kept them better. Note, We miss our end in eating and drinking when we eat to ourselves and drink to ourselves, whereas we should eat and drink to the glory of God (1Co 10:31), that our bodies may be fit to serve our souls in his service.

2. The principal good thing they should have done was left undone (Zec 7:7): " Should you not hear the words which the Lord has cried by the former prophets? Yes, that you should have done on your fast-days; it was not enough to weep and separate yourselves on your fast-days, in token of your sorrow for the judgments you were under, 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 we do as we have done, in fasting? No, you must do that which you have not yet done; you must repent of your sins and reform you lives. This is what we now call you to, and it is the same that the former prophets called your fathers to."To affect them the more with the mischief that sin had done them, that they might be brought to repent of it, he puts them in mind of the former flourishing state of their country: Jerusalem was then inhabited and in prosperity, that 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: Men inhabited the south of the plain, which was not at all fortified, and yet they lived safely, and which was fruitful, and so they lived plentifully. But then God by the prophets cried to them, as one in earnest, and importunate with them, to amend their ways and 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, is required of you for the removal of the judgments; and, if you do it not, all your fasting and weeping signify nothing."Note, The words of the later prophets agree with those of the former; and, whether people are in prosperity or adversity, they must be called upon to leave their sins and do their duty; this must still be the burden of every song.

Keil-Delitzsch: Zec 7:1-3

Zec 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. Zec 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 Zec 7:1 with Zec 7:2, so that Zec 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 Zec 7:2 is also a disputed point. We adopt the following: Zec 7:2. "Then Bethel sent Sharezer and Regem-melech, and his people, to entreat the face of Jehovah, (Zec 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. Against the first explanation, which is very widely spread, viz., "it sent to the house of God, or to Bethel, Sharezer,"etc., or "they sent to the house of God Sharezer,"etc., it may be argued not only that the prophet, in order to make himself intelligible, ought either to have written 'el Bēth - 'ēl , or to have placed Bēth - 'ēl after the object, but also that beeth-'eel cannot be shown to have been ever applied to the temple of Jehovah, and that it would have been altogether out of place to speak of sending to Bethel, because Jehovah could not be prayed to in Bethel after the captivity. We must therefore take bēth - 'ēl as the subject, and understand it as denoting the population of Bethel, and not as a name given to the church of the Lord, since there are no conclusive passages to support any such use, as bēth Y^e hōvâh only is used for the church of God (see at Hos 8:1), and here there could be no inducement to employ so unusual an epithet to denote the nation. A considerable number of the earlier inhabitants of Bethel had already returned with Zerubbabel, according to Ezr 2:28 and Neh 7:32; and, according to Neh 11:31, the little town appears to have been soon rebuilt. The inhabitants of this city sent an embassy to Jerusalem, namely Sharezer and Rechem-Melech, and his men. The omission of the nota accus. את has indeed been adduced as an objection to this interpretation of the names as the object, and the names have been therefore taken as the subject, and regarded as in apposition to Bēth - ēl : "Bethel, namely Sharezer and Rechem, etc., sent;"that is to say, two men are mentioned in connection with Bethel, who are supposed to have acted as leaders of the embassy. But there is something so harsh and inflexible in the assumption of such an apposition as this, that in spite of the omission of the את we prefer to regard the names as accusatives. The name Sharezer is evidently Assyrian (cf. Isa 37:38; Jer 39:3, Jer 39:13), so that the man was probably born in Babylonia.

The object of sending these men is given first of all in general terms: viz., להלּות את־פּני יי , lit., to stroke the face of Jehovah, - an anthropomorphic expression for affectionate entreaty (see at Psa 119:58), and then defined more precisely in Zec 7:3, where it is stated that they were to inquire of the priests and prophets, i.e., through their mediation, to entreat an answer from the Lord, whether the mourning and fasting were to be still kept up in the fifth month. Through the clause אשׁר לבית יי the priests are described as belonging to the house of Jehovah, though not in the sense supposed by Kliefoth, namely, "because they were appointed to serve in His house along with the Levites, in the place of the first-born, who were the possession of Jehovah"(Num 3:41; Deu 10:8-9). There is no such allusion here; but the meaning is simply, "as the persons in the temple, who by virtue of their mediatorial service were able to obtain an answer from Jehovah to a question addressed to Him in prayer."The connection with the prophets points to this. The question האבכּה is defined by the inf. absol. הנּזר , as consisting in weeping or lamentation connected with abstinence from food and drink, i.e., with fasting. On this use of the inf. abs. , see Ewald, §280, a ; הנּזר , to abstain (in this connection from meat and drink), is synonymous with צוּם in Zec 7:5. זה כּ מּה שׁנים : "these how many years,"for which we should say, "so many years." Kammeh suggests the idea of an incalculably long duration. זה , in this and other similar combinations with numerical data , has acquired the force of an adverb: now, already (cf. Zec 1:12, and Ewald, §302, b ). The subject to אבכּה is the population of Bethel, by which the men had been delegated. The question, however, had reference to a subject in which the whole community was interested, and hence the answer from God is addressed to all the people (Zec 7:5). So far as the circumstances themselves are concerned, we can see from Zec 7:5 and Zec 8:19, that during the captivity the Israelites had adopted the custom of commemorating the leading incidents in the Chaldaean catastrophe by keeping fast-days in the fifth, seventh, fourth, and tenth months. In the fifth month ( Ab ), on the tent day, because, according to Jer 52:12-13, that was the day on which the temple and the city of Jerusalem were destroyed by fire in the nineteenth year of Nebuchadnezzar, though the seventh day of that month is the date given in 2Ki 25:8-9 (see the comm. in loc. ). In the seventh month, according to Jewish tradition, they fasted on the third day, on account of the murder of the governor Gedaliah, and the Judaeans who had been left in the land (2Ki 25:25-26; Jer 51:1.). In the fourth month Tammuz ) they fasted on the ninth day, on account of the conquest of Jerusalem by Nebuchadnezzar in the eleventh year of Zedekiah (Jer 39:2; Jer 52:6-7). And lastly, in the tenth month, a fast was kept on the tenth day on account of the commencement of the siege of Jerusalem by Nebuchadnezzar on that day, in the ninth year of Zedekiah (2Ki 25:1 and Jer 39:1).

(Note: The later Jews kept the 9th Ab as the day when both the first and second temples were destroyed by fire; and in Mishna Taanit iv. 6, five disasters are enumerated, which had fallen upon Israel on that day: viz., (1) the determination of God not to suffer the fathers to enter the promised land; (2 and 3) the destruction of the first and second temples; (4) the conquest of the city of Bether in the time of Bar-Cochba ; (5) the destruction of the holy city, which Rashi explains from Mic 3:12 and Jer 26:18, but which others refer to the fact that Turnus Rufus (either Turannius Rufus or T. Annius Rufus : cf. Schöttgen, Horae hebr. et talm. ii. 953ff., and Jost, Gesch. des Judenthums , ii. 77) ploughed over the foundation of the temple. Also, on the seventeenth of the fourth month ( Tammuz ), according to Mishna Taan. iv. 6, five disasters are said to have befallen Israel: (1) the breaking of the tables of the law (Exodus 32); (2) the cessation of the daily sacrifice in the first temple from the want of sacrificial lambs (cf. Jer 52:6); (3) the breach made in the city walls; (4) the burning of the law by Apostemus ; and (5) the setting up of the abomination, i.e., of an idol, in the temple (Dan 11:31; Dan 12:13). Vid., Lundius, Codex talm. de jejunio, Traf. ad Rhen. 1694, p. 55ff.; also in abstract in Mishna ed. Surenhus. ii. pp. 382-3.)

The question put by the delegates referred simply to the fasting in the fifth month, in commemoration of the destruction of the temple. And now that the rebuilding of the temple was rapidly approaching completion, it appeared no longer in character to continue to keep this day, especially as the prophets had proclaimed on the part of God, that the restoration of the temple would be a sign that Jehovah had once more restored His favour to the remnant of His people. If this fast-day were given up, the others would probably be also relinquished. The question actually involved the prayer that the Lord would continue permanently to bestow upon His people the favour which He had restored to them, and not only bring to completion the restoration of the holy place, which was already begun, but accomplish generally the glorification of Israel predicted by the earlier prophets. The answer given by the Lord through Zechariah to the people refers to this, since the priests and prophets could give no information in the matter of their own accord.

The answer from the Lord divides itself into two parts, Zec 7:4-14 and ch. 8. In the first part He explains what it is that He requires of the people, and why He has been obliged to punish them with exile: in the second He promises them the restoration of His favour and the promised salvation. Each of these parts is divisible again into two sections, Zec 7:4-7 and Zec 7:8-14; Zechariah 8:1-17 and Zec 8:18-23; and each of these sections opens with the formula, "The word of Jehovah (of hosts) came to me (Zechariah), saying."

Constable: Zec 7:1--8:23

IV. Messages concerning hypocritical fasting chs. 7--8

A question posed by representative Israelites provided the occasion for God to give four messages that Zechariah collected in the text here. They all deal with the issue of empty ritualism, which the original question introduced.¹⁴¹

"As early as 1:3-6 it was clear that Zechariah was interested in the spiritual renewal of the postexilic community. Here he deals further with this problem. The purpose of chapters 7 and 8 is to impress on the people their need to live righteously in response to their past judgment and future glory."¹⁴²

Constable: Zec 7:1-3

A. The question from the delegation from Bethel 7:1-3

7:1 Another prophetic message came to Zechariah from the Lord in 518 B.C. The fourth day of the ninth month would have been in early December. Chislev is the Babylonian name of the month. This message, which comprises the following four messages in chapters 7 and 8, came to the prophet almost two years after he received the eight night visions (cf. 1:7) and about halfway through the period of temple reconstruction (520-515 B.C.).

7:2-3 Israelites who lived in Bethel, about 10 miles north of Jerusalem (cf. Ezra 2:28; Neh. 7:32; 11:31), sent two representatives to ask the priests and prophets in the capital about how they should worship Him (cf. Mal. 1:9). The names of the two ambassadors were Babylonian suggesting they had been born in Babylonia during the Captivity.¹⁴³ They wanted to know if they should continue to observe a fast that had become traditional but which the Mosaic Law did not require.¹⁴⁴

"Coming as they did from a place long associated with apostate worship (1 Kings 12:29-33; 2 Kings 10:29; Jer. 48:13; Amos 3:14; 4:4; 7:13), these men would be particularly concerned to determine orthodox praxis on behalf of those who sent them."¹⁴⁵

There were four fasts that the Jews in exile had instituted to commemorate various events connected with the destruction of Jerusalem in 586 B.C. (cf. 8:19). The one in the fifth month memorialized the destruction of the temple (cf. 2 Kings 25:8-10).¹⁴⁶ Since the temple was almost complete (cf. Ezra 6:16), did the Lord want His people to continue to fast? The people knew that the captivity would last 70 years (Jer. 25:11-12), and 68 of these had already past. It seemed to them that fasting over the destruction of the temple might be inappropriate since the Lord had enabled them to rebuild the temple and reestablish worship. The question was a reasonable one.

"What may have appeared to be an innocent question about the propriety of fasting was instead a question fraught with hypocrisy, as YHWH's response puts beyond any doubt. It therefore appears that the query to Zechariah by the Bethelites may not have been so much a matter of piety as it was of posturing. May it not be that the delegation was trying more to impress the prophet than to gain instruction from him?"¹⁴⁷

Guzik: Zec 7:1-14

Zechariah 7 - Obedience Is Better than Ritual

A. Confronting the sin of religious hypocrisy.

1. (1-3) A question about fasting.

Now in the fourth year of King Darius it came to pass that the word of the LORD came to Zechariah, on the fourth day of the ninth month, Chislev, when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the LORD, and to ask the priests who were in the house of the LORD of hosts, and the prophets, saying, "Should I weep in the fifth month and fast as I have done for so many years?"

a. In the fourth year . . . on the fourth day of the ninth month: On December 4, 518 B.C. a delegation came to Jerusalem with a question about fasting. At this point, the temple was somewhere around halfway completed.

b. Should I weep in the fifth month and fast: The fast in the fifth month remembered the destruction of the temple (2 Kings 25:8-9). Zechariah also mentions a fast in the seventh month (Zechariah 7:5), which remembered the murder of Gedaliah, the last act of rebellion against the Babylonian governor of Judah (2 Kings 25:25).

i. The Law of Moses only commanded one fast day, on the Day of Atonement (Leviticus 16:29-34). In addition to this day, during the exile the Jewish people instituted four more feasts to remember key dates in the tragic defeat of their nation. Here are the additional feasts:

Month/Day	Reason	Reference
4/17	Mourning the capture of Jerusalem	Jeremiah 52:6-30
5/9	Burning of Jerusalem and the destruction of Solomon's Temple	2 Kings 25:2-10
7/3	Assassination of Gedaliah and the massacre of 80 men	Jeremiah 4:1-10
10/10	Beginning of Nebuchadnezzar's siege against Jerusalem	2 Kings 25:1

ii. Psalm 137 beautifully - and powerfully - describes the sadness of heart that made the exiles remember their sin and tragedy with these additional days of fasting.

c. To ask the priests who were in the house of the LORD: These men knew that during their forced exile in Babylon they observed these feasts that remembered the tragic fall of Jerusalem. Now since God's people were back in the land and the temple was rebuilt, they wanted to know if it was appropriate to continue to these fasts of mournful remembrance.

i. The matter brings up an issue relevant today: How long should we remember and mourn over our past? Should we do things to remember either our sin or the tragedies of the past?

d. As I have done for so many years: These additional fasts were not commanded by God, but instituted by man. Yet because they were traditionally practiced for so long (at least 70 years), they developed an authority of their own. They thought, "We've done this for so many years, we may as well keep doing it."

2. (4-7) Hypocrisy in fasting is rebuked.

Then the word of the LORD of hosts came to me, saying, "Say to all the people of the land, and to the priests: 'When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me; for Me? When you eat and when you drink, do you not eat and drink for yourselves? Should you not have obeyed the words which the LORD proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?'"

a. Did you really fast for Me; for Me? God's word through Zechariah rebuked the people of God for what their fasting had become - indulgent pity-parties instead of a time to genuinely seek God. Their lives were not right when they did eat and drink - that they did for themselves, not for the LORD. A few days of fasting every year could not make up for the rest of the year lived for yourselves.

i. This also shows us that when we cling to the memory of sin or tragedy in the past, we often do it out of simple self-indulgence. We do it for our self, not for the LORD.

b. Should you not have obeyed the words which the LORD proclaimed: Because their hearts were not right with God, their rituals were not right before God. Everyday obedience would make their times of fasting meaningful, but their neglect of everyday obedience made their fasting hypocritical.

i. "It was easy to spend fast-days mourning their losses, but harder to face up to God's continuing demands." (Baldwin)

ii. Instead of actively remembering the sin or tragedy of the past, God wants us to focus on active obedience and an active walk with Him. "There is no need to observe the sad anniversaries of our sins and their accompanying punishment, if once we are assured of God's free forgiveness. When He forgives and restores, the need for dwelling on the bitter past is over . . . Too many of us are always dwelling beside the graves of the dead past." (Meyer)

iii. Through the former prophets when Jerusalem and the cities around it were inhabited and prosperous: If their ancestors had been obedient they would have never needed to fast, and their land wouldn't have been conquered and desolate.

c. And the South and the Lowland were inhabited: Here, the South refers to the Negev, the desolate desert near the Dead Sea. This area wasn't always desolate; before Israel's disobedience, it too was prosperous and inhabited.

B. What God wants: people who will listen and obey.

1. (8-10) The conduct God desires.

Then the word of the LORD came to Zechariah, saying, "Thus says the LORD of hosts: 'Execute true justice, show mercy and compassion everyone to his brother. Do not oppress the widow or the fatherless, the alien or the poor. Let none of you plan evil in his heart against his brother.' "

a. Execute true justice, show mercy and compassion: In Zechariah 7:7 the prophet rebuked the people of God and their ancestors for a basic neglect of obedience. Now Zechariah describes the kind of obedience God wanted, beginning with decent and loving treatment of our neighbor.

b. Let none of you plan evil in his heart against his brother: Some among the people of God found it easier to fast a few days a year instead of truly treating others in a godly way. Their bad relationship with others demonstrated a fundamentally bad relationship with the LORD.

2. (11-12) The rebellious reaction of God's people.

"But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear. Yes, they made their hearts like flint, refusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets. Thus great wrath came from the LORD of hosts."

a. Refused to heed . . . shrugged their shoulders . . . stopped their ears . . . made their hearts like flint: Zechariah vividly describes a progression of rejection. It begins with simply refusing to heed God, then a self-justifying shrugging of their shoulders, then stopping their hears. It all ends with hearts as hard as flint.

i. When you meet people with hearts like flint, you know they did not become that way overnight. There was a gradual, certain progression to their present place of hardness.

ii. Baldwin on shrugged their shoulders: "Israel had turned a stubborn shoulder, like an animal that stiffened every muscle in its effort to refuse the yoke."

b. Refusing to hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets: In their hardened state, they just didn't want to hear God's word. When we lose our hunger for God's word it is a sobering evidence of the progression of rejection and hardness of heart.

i. Zechariah didn't doubt that the Spirit of God genuinely inspired his words and the words of other prophets.

3. (13-14) God's judgment on their disobedience.

"Therefore it happened, that just as He proclaimed and they would not hear, so they called out and I would not listen," says the LORD of hosts. "But I scattered them with a whirlwind among all the nations which they had not known. Thus the land became desolate after them, so that no one passed through or returned; for they made the pleasant land desolate."

a. Just as He proclaimed and they would not hear, so they called out and I would not listen: Since God's people refused to listen to God, God would refuse to listen to and answer their prayers. This is just another good reason to stay under the teaching of God's word - so that our prayers will be answered.

b. 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." (Clarke)

c. Thus the land became desolate after them: Their disobedience and disregard for God led to scattering and desolation. This is always our fate when we allow religious rituals to take the place of a real relationship and daily obedience towards God.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 7 (Chapter Introduction)

Overview

Zec 7:1, The captives enquire concerning the set fasts; Zec 7:4, Zechariah reproves the hypocrisy of their fasting; Zec 7:8, Sin the cause of their captivity.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 7 (Chapter Introduction)

CHAPTER 7

The Jews having sent to inquire concerning the set fasts, Zec 7:1-3 , Zechariah reproveth the hypocrisy of their fasts, Zec 7:4-7 . They are exhorted by repentance to remove the cause of their calamity, Zec 7:8-14 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 7 (Chapter Introduction)

(Zec 7:1-7) The captives' inquiry respecting fasting.

(Zec 7:8-14) Sin the cause of their captivity.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 7 (Chapter Introduction)

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 (Zec 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," (Zec 7:4-8 and Zec 8:1, Zec 8:18). The method of them is very observable. In this chapter, 1. The prophet sharply reproves them for the mismanagements of their fasts (Zec 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 (Zec 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.

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Baldwin, Joyce G. Haggai, Zechariah, Malachi: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1972.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barker, Kenneth L. "Zechariah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Baron, David. The Visions and Prophecies of Zechariah. Third edition. London: Morgan & Scott, 1919.

Bell, Robert D. "The Theology of Zechariah." Biblical Viewpoint 24:2 (November 1990):55-61.

Botsford, George Willis, and Charles Alexander Robinson Jr. Hellenic History. 4th ed. New York: Macmillan, 1956.

Cashdan, Eli. "Zechariah." In The Twelve Minor Prophets, pp. 266-332. Edited by A. Cohen. London: Soncino, 1948.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

de Boer, Peter A. H. An Inquiry into the Meaning of the Term Massa'. Leiden, Netherlands: Brill, 1948.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. London: Darton, Longman and Todd, 1961.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellis, David J. "Zechariah." In The New Layman's Bible Commentary, pp. 1025-50. Edited by G. C. D. Howley, et al. Grand Rapids: Zondervan Publishing House, 1979.

Feinberg, Charles L. God Remembers: A Study of the Book of Zechariah. New York: American Board of Missions to the Jews, 1965.

France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale Press, 1971.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Halpern, Baruch. "The Ritual Background of Zechariah's Temple Song." Catholic Biblical Quarterly 40 (1978):167-90.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Henderson, E. The Minor Prophets. Andover, Mass.: Warren F. Draper, 1860.

The Illustrated Family Encyclopedia of the Living Bible. 14 vols. Chicago: San Francisco Publications, 1967.

The International Standard Bible Encyclopaedia, 1949 ed., S.v. "Zechariah, Book of," by George L. Robinson, 5:3136.

Ironside, Harry A. Notes on the Minor Prophets. New York: Loizeaux Brothers, 1928.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward and Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Keil, Carl Friedrich. The Twelve Minor Prophets. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Lectures Introductory to the Study of the Minor Prophets. Third edition. London: W. H. Broom and Rouse, n.d.

Klausner, Joseph. The Messianic Idea in Israel. London: Allen and Unwin, 1956.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 7: Ezekiel, Daniel, and the Minor Prophets, by W. J. Schröder, Otto Zöckler, et al.

Leupold, H. C. Exposition of Zechariah. N.c.: Wartburg Press, 1956; reprint ed., Grand Rapids: Baker Book House, 1971.

Lindsey, F. Duane. "Zechariah." In The Bible Knowledge Commentary: Old Testament, pp. 1545-72. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McCready, Wayne O. "The Day of Small Things' vs. the Latter Days: Historical Fulfillment or Eschatological Hope?" In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 223-36. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Mitchell, Hinckley G. "Haggai and Zechariah." In A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah, pp. 1-362. International Critical Commentary series. Edinburgh: T. & T. Clark, 1912.

Nestle, Eberhard, and Kurt Aland, eds. Novum Testamentum Graece. New York: American Bible Society, 1950.

Perowne, T. T. The Books of Haggai and Zechariah. Cambridge, Eng.: Cambridge University Press, 1886.

Petersen, David L. "Zerubbabel and Jerusalem Temple Reconstruction." Catholic Biblical Quarterly 36:3 (1974):366-72.

Pritchard, James B., ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Pusey, E. B. The Minor Prophets. 2 vols. Reprint ed. Grand Rapids: Baker Book House, 1950.

Reiner, Erica. "Thirty Pieces of Silver." Journal of the American Oriental Society 88 (January-March 1968):186-90.

Ringgren, Helmer. The Faith of Qumran. Philadelphia: Fortress Press, 1963.

Robinson, George L. The Twelve Minor Prophets. N.c.: Harper & Brothers, 1926; reprint ed., Grand Rapids: Baker Book House, 1974.

Schoville, Keith N. Biblical Archaeology in Focus. Grand Rapids: Baker Book House, 1978.

Trever, Albert A. History of Ancient Civilization. 2 vols. New York: Harcourt, Brace and World, 1936.

Unger, Merrill F. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

von Orelli, C. The Twelve Minor Prophets. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1893.

von Rad, Gerhard. Old Testament Theology. 2 vols. Translated by D. M. G. Stalker. New York and Evanston, Ill.: Harper & Row, 1962, 1965.

Wisdom, Thurman. "Not by Might, nor by Power, but by My Spirit.'" Biblical Viewpoint 24:2 (November 1990):19-26.

Young, Robert. Analytical Concordance to the Bible. Twenty-second American edition. Revised by Wm. B. Stevenson. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 7 (Chapter Introduction)

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, Zec 7:1. An account of the embassy is given, of the persons that were sent, and to whom, and upon what account, Zec 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, Zec 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, Zec 7:8 and were the reason of their captivity and desolation, Zec 7:13.