3<\/strong>. unto the priests<\/em> ] See Hag 2:11<\/span> and note.<\/p>\n which were in<\/em> ] of<\/em> R.V.<\/p>\n and to the prophets<\/em> ] i.e. Haggai and Zechariah.<\/p>\n Should I weep<\/em> ] Similarly the sing. num. is used of a community or nation, Num 20:18-19<\/span>; Jos 9:7<\/span>, and elsewhere.<\/p>\n in the fifth month<\/em> ] 2Ki 25:8-9<\/span>; Jer 52:12-13<\/span>, from a comparison of which passages it appears that “from the seventh to the tenth day (of the fifth month) Jerusalem was in flames” (Pusey). While the Temple lay in ruins the Jews had marked this time by an annual fast. Now that it was being rebuilt the question naturally arose, should the fast be continued?<\/p>\n separating myself<\/em> ] Or, abstaining<\/em> from meat and drink (Zec 7:5<\/span> with 6), and from all pleasure, Isa 58:5<\/span>.<\/p>\n Should I weep in the fifth month, separating myself? – <\/B>In the fifth month, from the seventh to the tenth day, Jerusalem was in flames, fired by Nebuchadnezzar. He burnt the house of the Lord, and the kings house, and all the houses of Jerusalem and every great mans house he burnt with fire .<\/P> Jerome: Now since it is said that the temple is builded and we see that no cause of sorrow remaineth, answer, we pray, are we to do this or to change our sorrow into joy?<\/P> Separating myself – <\/B>This seems to be added, to intensify the fast which they had kept. The Nazarite was bound to separate himself from wine and strong drink Num 6:3<\/span>, and so, they severed themselves to the Lord, and consecrated themselves to Him (Num. 5<\/span>. See the note at Amo 2:11<\/span>). These had severed themselves from food, from things pleasant, from pleasure, from sin, it may be, for the day, but not abidingly: they had not given themselves to God.<\/P> As I have done these so many years – <\/B>Literally, how many. As if, although they knew that they were seventy years, they could not count them.<\/P> <\/p>\n To speak unto, <\/B>to consult with, the priests: they were to be the ordinary casuists, and ought to be able and ready to answer all cases of conscience, as Mal 2:7<\/span>. <\/P> Which were in; <\/B>had their residence in or about the temple. <\/P> And to the prophets:<\/B> these were extraordinary casuists, who, might be supposed able to satisfy the inquiry, if the priests could not. These prophets were Haggai and Zechariah. <\/P> Should I weep, <\/B>i.e. fast, of which weeping was a part, 1Sa 1:7<\/span>; Mat 9:15<\/span>. <\/P> In the fifth month; <\/B>in sad remembrance of the burning of the temple on the 10th day of that month. <\/P> Separating myself<\/B> from worldly cares and designs, and afflicting myself. As I have done<\/I>: this intimateth their former practice, and seems to include in it some little boasting of it. <\/P> These so many years:<\/B> it had been easy for them to have reckoned up the exact number of years, but they choose rather to express it thus, to greaten their performance. <\/P> <\/p>\n 3. Should I weep in the fifthmonth<\/B>“I” represents here the people of God (compareZec 8:21<\/span>). This rather favorsMAURER’S view, taking “thehouse of God,” the congregation,<\/I> as nominative to “sent.”Their hypocrisy appeared because they showed more concern about aceremony of human institution (not improper in itself) than aboutmoral obedience. If, too, they had trusted God’s promise as to therestoration of Church and State, the fast would have now given placeto joy, for which there was more cause than for grief [PEMBELLUS].<\/P> to the prophets<\/B>Haggaiand Zechariah especially. The tenth day of the fifth month<\/I> waskept a fast, being the anniversary of the destruction of Jerusalem(Jer 52:12-14<\/span>). Theyask, Should the fast be continued,<\/I> now that the temple andcity are being restored? <\/P> separating myself<\/B>sanctifyingmyself by separation, not only from food, but from all defilements(compare Joe 2:16<\/span>) as was usualin a solemn fast.<\/P><\/p>\n And to speak unto the priests which were in the house of the Lord of hosts<\/strong>,…. That ministered in the sanctuary, as the Targum explains it, who offered sacrifices, c. and who were to be consulted in matters of religion, Mal 2:7<\/span>:<\/p>\n and to the prophets<\/strong> who were then in being, as Haggai, Zechariah and Malachi:<\/p>\n saying, Should I weep in the fifth month<\/strong>; which is the month Ab, and answers to July: now on the seventh day of this month, according to<\/p>\n 2Ki 25:8<\/span>, the temple was burnt by the Chaldeans; and, according to Jer 3:12<\/span>, it was on the tenth of this month, which day was kept by the Jews as a day of fasting and humiliation, in commemoration of it; and by the Misnic doctors u afterwards was removed, and kept on the ninth day of the said month; but, seeing the temple was in great forwardness of being rebuilt, the question with those Jews was, whether they should continue any longer mourning and fasting on that account:<\/p>\n separating myself<\/strong>: that is, from eating and drinking, and not taking the lawful pleasures and recreations of life:<\/p>\n as I have done these so many years<\/strong>? for the space of seventy years, as in Zec 7:5<\/span>.<\/p>\n u Misn. Taanith, c. 4. sect. 7, 8. T. Bab. Taanith, fol. 29. 1.<\/p>\n Let us now consider the question which the captives proposed to the priests. They asked whether they were to weep in the fifth month, and whether they were to separate themselves as they had done for seventy years and more; for some years, as we have seen, had elapsed beyond that number. We hence learn that a regular fast was observed from the time in which the temple was burned and the city destroyed. He speaks here only of the fifth month, but shortly after mention is made of the seventh month. It is evident from sacred history that the city was demolished and the temple pulled down in the fifth month. It is therefore probable that there was a day of mourning observed by the people in memory of that sad event. In the seventh month, though not in the same year, Gedaliah was slain, and the remainder of the people were driven into exile. As the land became then desolate, it is also probable that another fast was appointed, that they might yearly humble themselves before God, and suppliantly seek his pardon. Since then there was a reason for both fasts, it is evident that they could not have been condemned by the priests: nor is there a doubt, but that it was by the public consent of all, that they every year kept these days of weeping. We also see the end which God has in view in prescribing a fast, — that men in coming to him may feel true penitence, and remind themselves by their external appearance of their own guilt. As then the Jews observed this rule in their fasts, we must conclude that they pleased God; for these were religious exercises, by which they might have been led to repentance. <\/p>\n Now they inquired, whether they were to continue their weeping; for the temple had now been begun to be built as well as the city. Since the reason for their mourning had been, that the temple no longer stood where they might offer their sacrifices, and that the holy city had been demolished, it was then doubtless right to give thanks to God, and to feel joy, when an end came to their calamities. However, the captives ventured not to change anything without the authority and consent of the priests, so that they might all agree together. And thus they also testified that they were true members of the Church, as they had no desire to have anything different from others. <\/p>\n The word fast is not mentioned; but they asked, “Shall we weep?” Hence also it appears, that they were not so gross in their ideas as to think that the chief part of religion is fasting, as hypocrites do, who imagine that they honor God by abstaining from food, and thus mock God, who is a Spirit, with mere trifles, when it is his express will to be spiritually worshipped. We then plainly see, that the Jews were not imbued with this gross and foolish thought, when they established this annual fast; for they put weeping in the place of fasting. And why was this weeping, except that they went into God’s presence conscious of their guilt and in a suppliant manner, and testified by external signs that they acknowledged their sins, so that they might obtain mercy and forgiveness? <\/p>\n They mentioned also consecration. The word נזר, nezar, which means to separate, is variously explained: but here many interpreters confine it to abstinence from food, as though they had said, “Shall we separate ourselves from food?” (70) This seems forced to me: I therefore prefer to apply it to sanctification; for we know that when a day was prescribed for fasting or for offering sacrifices, there was sanctification added. For though it became the Jews through their whole life to abstain from all defilements, yet we know that when a fast or any particular sacrifice was appointed, they were more diligent and solicitous to cast aside every pollution. We now then understand what the Jews had in view, and what they meant by these words. It now follows — <\/p>\n (70) The word means literally “nazariting.” It was to do after the manner of the Nazarites, who abstained from all delicacies, and from society. It appears to have been abstinence as betokened grief and mourning; for so we find from the answer, “when ye fasted and mourned, ” etc. The Targum’s version is, “When I restrained my soul from pleasures.” — Ed. <\/p>\n (3) In<\/strong>.Better, belonging to.<\/em> LXX., wrongly, .<\/p>\n In the fifth month.<\/strong>On the tenth of the fifth month (Ab<\/em>),<\/em> Nebuzar-adan burnt the Temple and Jerusalem with fire (Jer. 52:12-13<\/span>), but in 2Ki. 25:8-10<\/span>, the seventh<\/em> day of the fifth month is given as the date; perhaps it was in flames for three days. Now that the re-building was well in progress, they naturally desired to know whether the fast which had been kept in commemoration of the past calamity should be still held.<\/p>\n Separating myself<\/strong>viz., from meat and drink. LXX., for shall I weep, separating myself? give . . . , reading the same consonants, but different vowels (see my Student<\/em>s Commentary<\/em>).<\/em> Consequently, instead of as I have done, LXX. give .<\/p>\n 7:4-8:23. The prophets answer is contained in four sections (Zec. 7:4-14<\/span>; Zec. 8:1-23<\/span>), each of which is introduced by the words, The word of the Lord of Hosts came, &c., as a testimony that he spake not of himself.<\/p>\n Zec 7:3<\/span><\/em><\/strong>. <\/strong>Separating myself, as, <\/em><\/strong>&c.<\/strong> Should I fast as I have done, <\/em>&c. Houbigant. See Zec 7:5<\/span>. <\/p>\n Zec 7:3<\/span> [And] to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?<\/p>\n Ver. 3. And to speak unto the priests<\/strong> ] Whose office is to preserve knowledge, and present it too; to teach Jacob God’s judgments, and to put incense before him, Deu 33:10<\/span> , to sell oil, Mat 25:9<\/span> , to bring balm from Gilead, Jer 8:22<\/span> , to speak as the oracles of God, 1Pe 4:11<\/span> , which scarcely one of a thousand has the skill of, Job 33:23<\/span> . <\/p>\n <\/p>\n And to the prophets<\/strong> ] Who were extraordinarily raised up sometimes by God, to assist the priests in teaching the people, and to shame them for their backwardness to such businesses. See Trapp on “<\/em> Zec 7:1 “<\/em> <\/p>\n <\/p>\n Should I weep<\/strong> ] That is, fast, which was ever with weeping, see Joe 2:15-17<\/span> , and affliction of the soul, Lev 16:31<\/span> ; Lev 23:27<\/span> ; which indeed is the soul of a fast, and without the which it is but as a brainless head, or a lifeless carcase. What is a humble day (saith one) without a humble heart? not only an irreligious incongruity, but a high provocation; like Zimri’s act when all the congregation were weeping before the door of the tabernacle? <\/p>\n <\/p>\n In the fifth month<\/strong> ] Wherein the temple was consumed to ashes, Jer 52:12<\/span> . In a sad remembrance whereof the Jews took up that tenth day of the fifth month for a solemn fast every year, till now. <\/p>\n <\/p>\n Separating myself<\/strong> ] Heb. Nazariting myself that is, abridging myself of meats, drinks, and delights. Hence a fasting day is called a day of restraint, Joe 2:15<\/span> . Hence it hath its hand both in Hebrew and Greek, Tsom,<\/em> N Hence also it is spoken of as a foul fault, Isa 58:3<\/span> “Behold in the day of your fast ye find your pleasure.” The Popish fast is a mere mock fast; for they separate themselves from some kind of meats only; it is not a total abstinence. And herein they come short of the very Turks, who upon their fasting days will not so much as taste a cup of water, or wash their mouths with water all the day long, before the stars appear in the sky; and then they make all the cheer and joy they can devise. Like as the Attic dames in their Thesmophoria (a feast of Ceres) prepared themselves with fasting, but after that laid the reins on the neck, and ran riot. <\/p>\n <\/p>\n As I have done these so many years?<\/strong> ] Seventy at least. But they seem to reckon up upon so many as was scarce to be told; and that therefore God was deep in their debt. Is it not time now to give over, since the temple was almost rebuilt? This was the great case propounded by these Questionists. Hereunto an answer is made by the prophet in the two following chapters, and this answer is partly reprehensory, Zec 7:1-14<\/span> , partly consolatory, Zec 8:1-23<\/span> . The Sun of righteousness loves not to set in a cloud.<\/p>\n speak unto the priests, &c. Reference to Pentateuch (Deu 17:9; Deu 33:10). App-92. <\/p>\n the LORD of hosts. See note on Zec 1:3. <\/p>\n in the fifth month. See note on Zec 7:5. <\/p>\n as = according as. <\/p>\n these so many years = now so many years. Some codices read “seventy years”, as in Zec 7:5 <\/p>\n fifth month <\/p>\n i.e. August. <\/p>\n speak: Deu 17:9-11, Deu 33:10, Eze 44:23, Eze 44:24, Hos 4:6, Hag 2:11, Mal 2:7 <\/p>\n Should: Zec 7:5, Neh 8:9-11, Neh 9:1-3, Ecc 3:4, Isa 22:12, Isa 22:13, Joe 2:17, Mat 9:15, Jam 4:8-10 <\/p>\n fifth: This was a fast for the burning of the temple, as that of the seventh month was for the death of Gedaliah; and seeing that the city and temple were in part rebuilt, they wished to know whether they should continue the observance of them. Zec 8:19, 2Ki 25:8, 2Ki 25:9, Jer 52:12-14 <\/p>\n separating: Zec 12:12-14, 1Co 7:5 <\/p>\n Reciprocal: Exo 19:15 – come not Exo 33:4 – they mourned Num 29:7 – afflict 1Sa 21:4 – if the young Pro 18:1 – Through Joe 2:12 – with fasting Mal 3:14 – and that Mat 6:16 – be Mat 20:12 – borne Luk 15:29 – Lo<\/p>\n Zec 7:3. These men seem to have been either confused about the whole situation, notwithstanding they were sent to pray for the work, or they were acting without sincerity after arriving there. Now they protest to the priests and prophets that there is no use that I (meaning the people) should offer these services now. when the same had been done through many years and they had been rejected.<\/p>\n 7:3 [And] to speak to the priests who [were] in the house of the LORD of hosts, and to the prophets, saying, Should I {c} weep in the fifth month, {d} separating myself, as I have done these so many {e} years?<\/p>\n (c) By weeping and mourning are shown what exercises they used in their fasting.<\/p>\n (d) That is, prepare myself with all devotion to his fast.<\/p>\n (e) Which had been since the time the temple was destroyed.<\/p>\n [And] to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years? 3. unto the priests ] See Hag 2:11 and note. which were in ] of R.V. and … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 7:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22976","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22976","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22976"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22976\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22976"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22976"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22976"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"