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Zechariah 7:2 Young's Literal Translation (YLT)

2 And Beth-El sendeth Sherezer and Regem-Melech, and its men, to appease the face of Jehovah,

Cross Reference

Ezra 7:15-23 YLT

and to carry silver and gold that the king and his counsellors willingly offered to the God of Israel, whose tabernacle `is' in Jerusalem, and all the silver and gold that thou findest in all the province of Babylon, with the free-will offerings of the people, and of the priests, offering willingly, for the house of their God that `is' in Jerusalem, therefore thou dost speedily buy with this money, bullocks, rams, lambs, and their presents, and their libations, and dost bring them near to the altar of the house of your God that `is' in Jerusalem, and that which to thee and to thy brethren is good to do with the rest of the silver and gold, according to the will of your God ye do.' `And the vessels that are given to thee, for the service of the house of thy God, make perfect before the God of Jerusalem; and the rest of the needful things of the house of thy God, that it falleth to thee to give, thou dost give from the treasure-house of the king. `And by me -- I Artaxerxes the king -- is made a decree to all treasurers who `are' beyond the river, that all that Ezra the priest, scribe of the law of the God of heaven, doth ask of you, be done speedily: Unto silver a hundred talents, and unto wheat a hundred cors, and unto wine a hundred baths, and unto oil a hundred baths, and salt without reckoning; all that `is' by the decree of the God of heaven, let be done diligently for the house of the God of heaven; for why is there wrath against the kingdom of the king and his sons?

Ezra 8:28-30 YLT

And I say unto them, `Ye `are' holy to Jehovah, and the vessels `are' holy, and the silver and the gold `are' a willing-offering to Jehovah, God of your fathers; watch, and keep, till ye weigh before the heads of the priests, and of the Levites, and the heads of the fathers of Israel, in Jerusalem, in the chambers of the house of Jehovah.' And the priests and the Levites took the weight of the silver, and of the gold, and of the vessels, to bring to Jerusalem to the house of our God.

Commentary on Zechariah 7 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 7

Zec 7:1-14. II. Didactic Part, Seventh and Eighth chapters. Obedience, Rather than Fasting, Enjoined: Its Reward.

1. fourth year of … Darius—two years after the previous prophecies (Zec 1:1, &c.).

Chisleu—meaning "torpidity," the state in which nature is in November, answering to this month.

2. they … sent unto … house of God—The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (Ezr 3:3), though the temple was not completed till two years afterwards (Ezr 6:15). The priests' duty was to give decision on points of the law (De 17:9; Mt 2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zec 7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Zec 3:7; Ho 8:1). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so.

Sherezer—an Assyrian name meaning, "Prefect of the treasury."

Regemmelech—meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.

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

3. Should I weep in the fifth month—"I" represents here the people of God (compare Zec 8:21). This rather favors Maurer's view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [Pembellus].

to the prophets—Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jer 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored?

separating myself—sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.

5. Speak unto all—The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.

seventh month—This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2Ki 25:25, 26; Jer 41:1-3).

did ye … fast unto me?—No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (Isa 58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (Ro 14:6).

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

7. Should ye not hear the words—rather, "Should ye not do the words," as their question naturally was as to what they should do (Zec 7:3); "hearing" is not mentioned till Zec 7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Zec 7:9-14) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (Isa 58:3; Jer 14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.

the plain—southwest of Jerusalem. They then inhabited securely the region most unguarded.

9. speaketh—implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.

10. imagine evil—that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (Le 19:18). "Devise evil against one another" is simpler (Ps 36:4; Mic 2:1).

11. pulled away the shoulder—literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (Ne 9:29, Margin).

stopped … ears—(Isa 6:10; Jer 7:26; Ac 7:57).

12. hearts … adamant—(Eze 3:9; 11:19).

Lord … sent in Spirit by … prophets—that is, sent by the former prophets inspired with His Spirit.

therefore … great wrath—(2Ch 36:16). As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart hard as adamant, God brake their hard hearts with judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to break it.

13. he cried—by His prophets.

they cried—in their calamities.

I … not hear—retribution in kind (Pr 1:24-26; Isa 1:15; Mic 3:4).

14. whirlwind—of wrath (Na 1:3).

nations whom they knew not—foreign and barbarous.

desolate after them—after their expulsion and exile. It was ordered remarkably by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved for them against their return after seventy years.

they laid … desolate—The Jews did so by their sins. The blame of their destruction lay with themselves, rather than with the Babylonians (2Ch 36:21).

pleasant land—Canaan. Literally, "the land of desire" (Jer 3:19).