Zechariah 7

Zechariah 7:1-14 . II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD.

1. fourth year of . . . Darius--two years after the previous prophecies ( Zechariah 1:1 , &c.).
Chisleu--meaning "torpidity," the state in which nature is in November, answering to this month.

2. they . . . sent unto . . . house of God--The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared ( Ezra 3:3 ), though the temple was not completed till two years afterwards ( Ezra 6:15 ). The priests' duty was to give decision on points of the law ( Deuteronomy 17:9 , Matthew 2:4 ). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zechariah 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 ( Zechariah 3:7 , Hosea 8:1 ). MAURER makes the "house of God" nominative to "sent." HENDERSON makes "Beth-el" so.
Sherezer--an Assyrian name meaning, "Prefect of the treasury."
Regemmelech--meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.
pray before the Lord--literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor ( 1 Samuel 13:12 ).

3. Should I weep in the fifth month--"I" represents here the people of God (compare Zechariah 8:21 ). This rather favors MAURER'S view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [PEMBELLUS].
to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem ( Jeremiah 52:12-14 ). They ask, Should the fast be continued, now that the temple and city are being restored?
separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare Joel 2:16 ) as was usual in a solemn fast.

5. Speak unto all--The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.
seventh month--This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews ( 2 Kings 25:25 2 Kings 25:26 , Jeremiah 41:1-3 ).
did ye . . . fast unto me?--No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins ( Isaiah 58:3-7 ). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" ( Romans 14:6 ).

6. did not ye eat for yourselves?--literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.