Zec 7:4-9<\/span><\/p>\n Did ye at all fast unto Me, even to Me?<\/em><\/p>\n <\/em><\/p>\n Rebuke of mere ceremonies<\/strong><\/p>\n God had, through successive ages, exhorted the Jews to true repentance, and condemned their dissimulation, that they might not think that true religion was made up of fasting and of similar things. Fastings being of themselves of no moment, a beginning ought to be made with true religion and spiritual worship. When this question about the fast was raised by the captives, much disputing prevailed among the people. The Jews ever reverted to their old ways, being blindly attached to their frigid ceremonies, and thinking in this manner to propitiate God, so the prophet derides their preposterous labour and toil. See, he says, the only question now is, whether there should be fasting, as though this were the principal thing before God; in the meantime, godliness is neglected, and real calling on God; the whole of spiritual worship is also esteemed by you as nothing, and no integrity of life prevails: for ye bite one another, plunder one another, wrong one another, and are guilty of lying; ye heedlessly close your eyes to such vices as these; and at the same time, when fasting is neglected, ye think that the whole of religion falls to the ground. These are your old ways, and such were commonly the thoughts and doings of your fathers; and it appears evident that ye trifle with God, and that ye are full of deceits, and that there is not in you a particle of true religion. For God formerly spoke loudly in your ears, and His words were not obscure when He exhorted you by His prophets; He showed to you what true repentance was, but effected nothing. Is it not then quite evident that ye are now acting deceitfully, when ye so carefully inquire about fasting? This reproof was needful, in order more sharply to stimulate them; it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances. (John Calvin.<\/em>)<\/p>\n<\/p>\n Fasting<\/strong><\/p>\n A question about the propriety of continuing the stated fasts under the altered circumstances of the people brings a delegation to the prophet to solve this doubt. The date of this transaction was two years after the symbolic visions of the preceding portion. But the Jewish people needed something more than information in regard to the continuance of this fast. The whole doctrine of fasting had become overlaid with an incrustation of formalism and superstition that needed to be broken up. Fasting had become not a means but an end, a mere form, as it is in Mohammedan and papal countries at this day, and had attached to it an opus operatum <\/em>that wholly destroyed its real value. They thought that God must bless them, indeed was bound to bless them, if they rigidly observed these outward rites, whatever was their inward character. Thus formalism acted in the time of the restoration, precisely as it acted in every subsequent period of the Church; and before a mere question of ritual observance could be settled, it was important that their minds should be set right on the deeper questions of their spiritual relations with God. The prophet, instead of answering the question about the fast of the fifth month, proceeds to rebuke them for their selfish and stupid will worship, and their ignorance in regard to the whole subject of fasting, not only as to this, but as to all the stated fasts that they had been observing. (T. V. Moore, D. D.<\/em>)<\/p>\n<\/p>\n The self-centredness of fasting<\/strong><\/p>\n It is not enough to fast. That may be a trick; there may be a way of doing it which robs it of all its virtue and of all its significance. God takes our ceremonies to pieces and says aloud, What is the meaning of all this–your church going and hymn singing, and apparently decent observance of religious ordinances? Is it in reality unto Me, or it is unto yourselves? Fasting is not postponed feasting. Yet this is what it has been turned into many times. Fasting has become a process by which we have got ready for eating. We have kept at it were on one side all the things we have abstained from, and then, when the fasting day was over, we transferred the whole of them to the table and gorged ourselves with the very things we had fasted from. That is not fasting. When you fast from your bread, you must give your bread away–Is it not to deal thy bread to the hungry? Fasting is not to lock the cupboard where the bread is, and to say, We shall not want you today, but tomorrow about this time we shall be prepared for the feast. No, the loaf must be given away, and there must not be left one crust in the house. When we feast the poor, we truly fast ourselves. God will not have any other fasting. As for church going, what is the meaning of it? Is it to relieve the tedium of a dull night? Is it to hear something that will titillate the senses or momentarily please the fancy? Is it to get rid of something at home? Or does it express the spirit of adoration, the necessity of the souls immortality? Is it a coming to God because He is God? Is it worship, or a form of entertainment? The Lord thus searches into our ceremonies and says, What do they mean? So also with our feasting: the criticism of God is not partial: the judgment of heaven attends our banqueting and asks questions whilst the foaming goblet is in our hands. And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? (Zec 7:6<\/span>). But, O Thou loving God, Thou art also our Creator, and are we not so made that we cannot get away from ourselves? The Lord answers, Yes, you are so made: but you forget there is a second creation, a miracle called incarnation, and following upon that a sacrament called Pentecost, the Whit-tide of the Spirits descent, so that a man shall be himself, yet no longer himself, yea another self; God will give him another heart. If any man be in Christ Jesus, he is not his old self one whit, but a new creature, with new aspirations, new necessities, new desires, with the restlessness which leads to contentment, with the ambition that despises the constellations because they are too small for its religious capacity. You are right when you say, you cannot get away from yourselves, your prayers are selfish unless you take great heed to them; but if you be rooted in Christ, living branches in the living Vine, why then you shall perform this miracle of being yourself and yet not yourself; of the earth, yet of the heaven; standing upon the earth, yet having a celestial citizenship and franchise. (Joseph Parker, D. D.<\/em>)<\/p>\n<\/p>\n How to keep a truly religious fast<\/strong><\/p>\n The inquiry of the text concerns the fast of the fifth month, which was observed as a sad remembrance of the destruction of the city and temple of Jerusalem. The exiles had three other fasts. Did they really serve any religious end and purpose? Did not the people content themselves with a mere external show and performance, without any inward affliction and humiliation of their souls, in order to a real repentance? Did they not still go on in their sins, nay, and add to them on these occasions, fasting for strife and debate and oppression? Were they not worse rather than better for them? And therefore God had no regard to them. Notwithstanding the outward solemnities of fasting and prayer, there was nothing of a religious fast; Did ye at all fast unto Me, even unto Me? The prophet Isaiah calls a true fast, the fast which God hath chosen, and an acceptable day to the Lord.<\/p>\n 1. <\/strong>A truly religious fast consists in the afflicting of our bodies by a strict abstinence.<\/p>\n 2. <\/strong>In the humble confession of our sins to God, with shame and confusion of face.<\/p>\n 3. <\/strong>In an earnest deprecation of Gods displeasure, and humble supplications to Him that He would avert His judgments, and turn away His anger from us.<\/p>\n 4. <\/strong>In intercession with God for such spiritual and temporal blessings upon ourselves and others as are needful and convenient.<\/p>\n 5. <\/strong>In alms and charity to the poor, that our humiliation and prayers may find acceptance with God.<\/p>\n True and mistaken fasting<\/strong><\/p>\n The prophet expostulates with the people concerning their monthly fasts, whether they did indeed deserve that name, and were not rather a mere show and pretence of a religious fast. It is necessary to consider the original and occasion of these monthly fasts. When carried into captivity, the Jews appointed four annual fasts. (Zec 8:19<\/span>.) The question is,–Did these fasts truly serve to any religious end and purpose? Were not the people rather worse than better for them? They were sensible of the judgments of God which were broken in upon them, but they did not turn from their sins, but persisted still in their obstinacy and disobedience. These fasts could not therefore be acceptable to God.<\/p>\n 1. <\/strong>A truly religious fast consists in the afflicting of our bodies by a strict abstinence that so they may be fit and proper instruments to promote and help forward the grief and trouble of our minds.<\/p>\n 2. <\/strong>In the humble confession of our sins to God with shame and confusion of face, and with a hearty contrition and sorrow for them.<\/p>\n 3. <\/strong>In an earnest deprecation of Gods displeasure, and humble supplications to Him that He would avert His judgments and turn away His anger from us.<\/p>\n 4. <\/strong>In intercession with God for such spiritual and temporal blessings upon ourselves and others as are needful and convenient.<\/p>\n 5. <\/strong>In alms and charity to the poor, that our humiliation and prayers may find acceptance with God.<\/p>\n 1. <\/strong>We should humble ourselves before God everyone for his own personal sins and miscarriages, whereby he hath provoked God, and increased the public guilt, and done his part to bring down the judgments and vengeance of God upon the nation. There cannot be a general reformation without the reformation of particular persons which do constitute and make up the generality.<\/p>\n 2. <\/strong>We should heartily lament and bewail the sins of others, especially the great and crying sins of the nation. This hath been the temper and practice of good men in all ages. Illustrate by Jeremiah, Lot, David, Daniel, Ezra, etc. We should lament and bewail the general prevalence of impiety and vice which has diffused itself through all ranks and degrees of men, magistrates, ministers, and people.<\/p>\n 3. <\/strong>We should earnestly deprecate Gods displeasure, and make our humble supplications to Him, that He would be graciously pleased to avert those terrible judgments which hang over us, and which we have just cause to fear may fall on us; and that He would be entreated by us at last to be appeased towards us, and to turn from the fierceness of His anger.<\/p>\n 4. <\/strong>We should pour out our most earnest supplications for the preservation of their majesties sacred persons.<\/p>\n 5. <\/strong>Our fasting and humiliation should be accompanied with our alms and charity to the poor and needy.<\/p>\n 6. <\/strong>We should prosecute our repentance and good resolutions to the actual reformation and amendment of our lives. This is the proper fruit and effect of all our humiliation and good resolutions. Without this, all our fasting will signify nothing. (Archbishop Sharp.<\/em>)<\/p>\n Then, <\/B>when these men had proposed their case, and expected the priests answer, <\/P> came the word of the Lord; <\/B>an answer from God, which follows in the 7th and 8th chapters of this book at large. <\/P> <\/p>\n Then came the word of the Lord of hosts unto me, saying.<\/strong> Upon the sending of this embassy, and upon putting this question.<\/p>\n The first of these four words of God contains an exposure of what might be unwarrantable in the question and its motives, and open to disapproval. Zec 7:4<\/span>. “And the word of Jehovah of hosts came to me thus,<\/em> Zec 7:5<\/span>. Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh (month), and that for seventy years, did ye, when fasting, fast to me?<\/em> Zec 7:6<\/span>. And when ye eat, and when ye drink, is it not ye who eat, and ye who drink?<\/em> Zec 7:7<\/span>. Does it not concern the words, which Jehovah has preached through the former prophets, when Jerusalem was inhabited and satisfied, and her towns round about her, and the south country and the low land were inhabited?” <\/em> The thought of Zec 7:6<\/span> and Zec 7:7<\/span> is the following: It is a matter of indifference to God whether the people fast or not. The true fasting, which is well pleasing to God, consists not in a pharisaical abstinence from eating and drinking, but in the fact that men observe the word of God and live thereby, as the prophets before the captivity had already preached to the people. This overthrew the notion that men could acquire the favour of God by fasting, and left it to the people to decide whether they would any longer observe the previous fast-days; it also showed what God would require of them if they wished to obtain the promised blessings. For the inf. absol. see at Hag 1:6<\/span>. The fasting in the seventh month was not the fast on the day of atonement which was prescribed in the law (Leviticus 23), but, as has been already observed, the fast in commemoration of the murder of Gedaliah. In the form the suffix is not a substitute for the dative (Ges. 121, 4), but is to be taken as an accusative, expressive of the fact that the fasting related to God (Ewald, 315, b<\/em>). The suffix is strengthened by for the sake of emphasis (Ges. 121, 3). In Zec 7:7<\/span> the form of the sentence is elliptical. The verb is omitted in the clause , but not the subject, say , which many commentators supply, after the lxx, the Peshito, and the Vulgate (“Are these not the words which Jehovah announced?”), in which case would have to be taken as nota nominativi <\/em>. The sentence contains an aposiopesis <\/em>, and is to be completed by supplying a verb, either “should ye not do or give heed to the words which,” etc.? or “do ye not know the words?” , as in Zec 1:11<\/span>, in the sense of sitting or dwelling; not in a passive sense, “to be inhabited,” although it might be so expressed. is synonymous with in Zec 1:11<\/span>. , in the sense indicated at the close of the verse, is construed in the singular masculine, although it refers to a plurality of previous nouns (cf. Ges. 148, 2). In addition to Jerusalem, the following are mentioned as a periphrasis for the land of Judah: (1) her towns round about; these are the towns belonging to Jerusalem as the capital, towns of the mountains of Judah which were more or less dependent upon her: (2) the two rural districts, which also belonged to the kingdom of Judah, viz., the negeb<\/em>, the south country (which Koehler erroneously identifies with the mountains of Judah; compare Jos 15:21<\/span> with Jos 15:48<\/span>), and the sh e phelah <\/em>, or lowland along the coast of the Mediterranean (see at Jos 15:33<\/span>).<\/p>\n Jehovah’s Reply To The Mission From Babylon<\/strong><\/p>\n Verses 4-7:<\/p>\n The Fast Was Vain–They Should Have Heeded The Prophets<\/strong><\/p>\n Verse 4 repeats <\/strong>a key phrase, that certified “The word (message) of reproof of the Lord of hosts had come,” to Zephaniah, a message he was about to present. Like true prophets he did not claim that his messages were of his own thinking, design, or purpose, but of supernatural origin, ordained to be delivered to those to whom he spoke and wrote, as also in Zec 4:8<\/span>; Zec 6:9<\/span>; Zec 7:8<\/span>; Zec 8:1<\/span>, etc., 2Pe 1:21<\/span>; 2Ti 3:16-17<\/span>.<\/p>\n Verse 5 asserts <\/strong>that the Lord directed Zechariah to speak to all the people of the land of Israel (those who had returned from captivity) and to the priests among the Levites. He was to ask them a chiding or reprimanding question, regarding their fasting and mourning the fifth and seventh month. It was in essence, “did you all really fast unto me, the Lord, for those seventy years?” or the idea is, were you not really mourning with self pity for your own covetous personal and physical well being? It was to gratify self.<\/p>\n Here the Prophet tells us that he was sent to the people and to the priests, not so much to teach the messengers who came from distant lands, as to correct the vices of his own nation; for the Jews had then begun, according to their usual manner, to dissemble with God, and had glided, as it has elsewhere appeared, into many evil practices. And it appears evident, that God did not commit to Zechariah what the messengers might bring back to Chaldea; but that an occasion was taken to remind the Jews, that they were to look to themselves. It may have been the case, that the priests themselves and all the rest had begun to raise a controversy, “How is this? our brethren inquire, whether the fast is to be still observed:” and the opinions might have been various. But as this is doubtful, I leave it as such. We however see that the Prophet does not speak here respecting the captives, nor does he address to their messengers anything which they might convey to Chaldea, but turns his discourse to the priests and to the people. The sum of the whole is, that while the captives gave no mean testimony of their religion, God reproved the Jews, who had returned to their own country, for ingratitude, as they had already begun to pollute themselves. <\/p>\n THE FIRST ANSWERING STATEMENT . . . Zec. 7:4-7<\/span><\/p>\n RV . . . Then came the word of Jehovah of hosts unto me, saying, Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh month, even these seventy years, did ye at all fast unto me, even to me? And when ye eat for yourselves, and drink for yourselves? Should ye not hear the words which Jehovah cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, and the South and the lowland were inhabited?<\/p>\n LXX . . . And the word of the Lord of hosts came to me, saying, Speak to the whole people of the land, and to the priests, saying, Though ye fasted or lamented in the fifth or seventh months (yea, behold, these seventy years) have ye at all fasted to me? And if ye eat or drink, do ye not eat and drink for yourselves? Are not these words which the Lord spoke by the former prophets, when Jerusalem was inhabited and in prosperity, and her cities round about her, and the hill country and the low country was inhabited?<\/p>\n COMMENTS<\/strong><\/p>\n (Zec. 7:4-7<\/span>) Zechariahs answer to the question from Beth-el is made in six statements. Each statement is introduced with exact statements which indicate the prophets words were actually those of Jehovah.<\/p>\n The first of these statements begins with Zec. 7:4<\/span> and continues through Zec. 7:7<\/span>. The second begins with Zec. 7:8<\/span> and concludes the chapter. The third begins at Zec. 8:1<\/span> and runs through Zec. 8:7<\/span>. The fourth statement begins with Zec. 8:9<\/span> and continues through Zec. 8:13<\/span>. The fifth statement begins at Zec. 8:14<\/span> and ends with Zec. 8:17<\/span>. The sixth and final statement in answer to the question from Beth-el begins with Zec. 8:18<\/span> and closes the chapter. It also forms the final paragraph of the first section of Zechariahs writing.<\/p>\n Jehovahs first answering statement (Zec. 7:4-7<\/span>) begins by reminding the questioners that the fasts in question had not been instituted by any divine directive. The reminder is in the form of three questions. Did ye at all fast unto me, even unto me? And when ye eat and when ye drink, do not ye eat for yourselves, and drink for yourselves?<\/p>\n To paraphrase these first two questions we might say When you began fasting in memory of the destruction and death, did you ask me?<\/p>\n The obvious conclusion is stated in the third question, Should ye not hear (more accurately have heard) the words which Jehovah cried by the former prophets . . . ? It would have been better for them to have heard and heeded the former prophets than to have invented fasts for themselves with no divine directive.<\/p>\n The former prophets were those who had preached in the times before the captivity. The practice of what they taught would have been the appropriate response to the captivity rather than self-appointed fasts of mourning. Rather than mourn over what God had brought upon them, they should have corrected the circumstances which caused Him to punish them.<\/p>\n (4-7) The people (as in Isa. 58:3-8<\/span>) are rebuked for the hypocritical, or merely formal, nature of their fasts. The prophet does not, even further on, give any direct answer to their inquiry. He seems to have wished to show them that fasting or not fasting was a matter of only secondary consideration. Their fasts were undertaken on account of their sufferings; their sufferings were caused by their sins. So, then, their sins were the origin of their fasts. Let them remove sin from their midst, then fasting would be unnecessary. All stated fasts tend to degenerate into superstition, unless there is a strong counteracting agency. The original reference to God is lost in the mere outward act. . . . Selfishness is the bane of all true piety, as godliness is its essence (Moore).<\/p>\n Fasting not an essential element of true religion, <\/em> 4-6.<\/p>\n The new revelation (Zec 7:4<\/span> ff.; see on Zec 1:1<\/span>) has to do with this inquiry. 5. <\/p>\n Unto all the people <\/strong> All were interested in the fast, hence all would be interested in the prophet’s teaching. <\/p>\n The priests <\/strong> They were always the conservatives, the prophets the progressives; the former were prone to emphasize the letter of the law, the latter the spirit, and because they were not bound to the letter they were able to lead the people into new and higher truth, though in doing this they frequently encountered the most bitter opposition of the priests. The new message had to do with the spirit of the law; therefore it was only natural that it should pass from the prophet to the priests, who in turn might pass it on to the people. We have here an illustration of a fact noted by Beecher, “The record represents the prophets as the medium through which the torah <\/em> is given from the deity; the priests as the official custodians and administrators of the torah; <\/em> and both as the expounders and interpreters of torah.” <\/p>\n <\/em><\/p>\n The seventh month <\/strong> The third day of this month was observed as a day of fasting and mourning in commemoration of the murder of Gedaliah (2Ki 25:25-26<\/span>; Jer 41:1<\/span> ff.). <\/p>\n Fifth <\/strong> See on Zec 7:3<\/span>. <\/p>\n Seventy years <\/strong> In round numbers, seventy years had elapsed since the fall of the city. <\/p>\n Did ye at all fast unto me <\/strong> Was the fast observed as a means of grace by which the people drew closer to God? Was Jehovah benefited in any way by their fasting? The pronoun is repeated for the sake of emphasis (Hag 1:4<\/span>). 6. <\/p>\n Did not ye eat for yourselves <\/strong> Eating is of value only to the eater. Jehovah derives no benefit either from their fasting or their feasting, but they should know whether or not the one or the other is useful to them.<\/p>\n YHWH Charges Them With False Motives In Their Fasting ( Zec 7:4-7<\/strong><\/span><\/strong> ).<\/p>\n Zec 7:4-6<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘Then came the word of YHWH of Hosts to me saying, “Speak to all the people of the land and the priests saying, ‘When you fasted and mourned in the fifth and in the seventh month, even these seventy years, did you at all fast to me, even to me? And when you eat and when you drink, do you not eat for yourselves and drink for yourselves?’ ” ’<\/p>\n God’s reply through Zechariah is not just to the questioners. It is to all the people of the land and to the priests. It is uncompromising. During the whole seventy years they have abounded in fasts, and in feasts as well, but the truth is that their hearts were not directed rightly. Their fasting was all religious ritual and show. They expressed sorrow for what they had lost by the catastrophe, and they expressed grief over their present physical state, but what they mourned was their own loss, not the sins which had brought it about. Their fasts rather gave them great self-satisfaction and were for personal aggrandisement.<\/p>\n ‘All the people of the land.’ Here this probably indicates all Jews in and around Jerusalem probably reaching at least as far as Bethel. It may indicate those who had initially returned and had helped to build the Temple, who now felt a little chagrined about the arrival of newcomers. In some cases the phrase can indicate a certain free property owning class with some say in affairs, but not here.<\/p>\n The fast on the seventh month may have been connected with the Day of Atonement. Alternately it may have been connected with the assassination of Gedaliah, the governor after the fall of Jerusalem (2Ki 25:19<\/span>).<\/p>\n We can compare with this attitude Jesus’ charge against the Pharisees (Mat 6:16-18<\/span>), that when they indulged in fasting, it did not result in them in turning to God in such a way as to become more responsive to His laws and more obedient to His moral requirements. They were rather taken up with themselves and their own religiosity and not with God (compare Luk 18:10-14<\/span>). We can compare especially the words of Isa 1:10-20<\/span>, which perfectly express what he is saying.<\/p>\n And the same applied at their celebrations of their feasts. They ate and drank, but it was not in true gratitude and response to God, but purely in self-indulgence and in self-commendation.<\/p>\n In other words it is not enough for us to have a vague sense of unworthiness. What God requires from us is a full awareness of our specific sins so that we face up to them and turn from them. Then we will recognise that we are rebels against God.<\/p>\n Zec 7:7<\/strong><\/span><\/p>\n “Should you not hear the words which YHWH has cried by the former prophets when Jerusalem was inhabited and in prosperity, and her cities round about her, and the South and the lowland were inhabited?”<\/p>\n This verse both looks back to what he has just said, and looks ahead to the following verses. He now stresses that the people have not yet awakened to their own real need to listen to what the former prophets had said. Those prophets had prophesied when all was well, when Jerusalem and the cities round about her were prosperous and well populated, and the South and the lowland were also well populated. But the people then had not listened to the prophets. They had not repented of their sins. They had not striven to obey their God. They had not ceased to do evil and learned to do well. They had not been concerned for the poor and needy. Rather their ways had been sinful, and they had not listened to the voice of God (see especially Isa 1:17<\/span>).<\/p>\n So God’s stress is that instead of being concerned with questions of fasting the people now needed to consider their ways. Let them do what their fathers had failed to do, listen to the former prophets, repent of their sins and selfishness, admit their failure in their attitude towards God and sin, and respond to Him with a full heart, putting right what was wrong in their midst.<\/p>\n We are reminded by this that there is always a danger of our attitude to God becoming too superficial. We can be so caught up in religious activity that we neglect true goodness and compassion where it is most needed. And it is the latter that God requires. The Gospel is not a social Gospel, but it makes great social demands and should have great social effects.<\/p>\n DISCOURSE: 1248 Zec 7:4-7<\/span>. Then came the word of the Lord of Hosts unto me, saying, Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves? Should ye not hear the words which the Lord hath cried by the former prophets, when Jerusalem was inhabited and in prosperity?<\/em><\/p>\n THIS was an answer to a question which had been proposed to the prophet, by persons who had been sent from Babylon to consult him on a matter of considerable importance. The Jews, when carried captive to Babylon, instituted four annual fasts [Note: Zec 8:19<\/span>.], two of which are mentioned in the text; that in the fifth month, in remembrance of the destruction of their temple and city by Nebuzar-adan, the Chaldean general; and the other, in remembrance of the murder of Gedaliah, who had been placed, as governor, over the poorer part of the Jewish population that were left in the land [Note: 2Ki 25:8-10<\/span>; 2Ki 25:22-25<\/span>.]. But the people were now restored to their land; and the temple was in part rebuilt; and therefore it was justly doubted, by those who yet remained in Babylon, whether it was proper to continue those fasts, now that the judgments on account of which the fasts were instituted were removed. This was a question which could not be satisfactorily answered, but by one who was inspired of God to declare his will respecting it. But before a direct answer was given to it, the prophet was instructed to reprove the whole nation, priests as well as people, for the manner in which those fasts had been observed. They are not blamed for instituting the fasts, but for the hypocrisy which they had manifested in the observance of them.<\/p>\n The reproof here given to the Jewish nation furnishes us with a fit occasion,<\/p>\n I.<\/p>\n To inquire into the principles by which we have been actuated in our religious duties<\/p>\n External acts are of no value in the sight of God, any farther than as they express the real dispositions of the mind. It is to the principle from which we act, and not to the mere act itself, that God looks: and it is to that that we also must look, in order to form a right estimate of our character. Consider then,<\/p>\n 1.<\/p>\n To whom we ought to have performed all our religious services<\/p>\n [That fasting and mourning were religious services, is obvious: and that eating and drinkingare here used in the same sense, is also obvious. The Jews were ordered by the Mosaic law to carry up their tithes, and their first-fruits, and their free-will offerings, to Jerusalem, and to eat them, in the temple before the Lord [Note: Deu 12:17-18<\/span>.]: and not being able to carry them thither, they observed the same rites in Babylon. Hence we may properly notice our own religious services in general, whether those of greater solemnity, as public fasts, or those which are of more ordinary occurrence, both public and private: in all of them we ought to have had respect to God; to his will, as the cause; his word, as the rule; his glory<\/em>, as the end<\/em> [Note: 1Co 10:31<\/span>.]. If not done for<\/em> him, they are not acceptable to<\/em> him: and the more entirely we have respect to him in them, the more pleasing they are in his sight. But if we examine our religious services in this view, how few will be found to have been such as God could accept! Enter distinctly into those three points and then say what answer you can return to that searching interrogation, Did ye perform them to me<\/em>, even unto me<\/em>?]<\/p>\n 2.<\/p>\n To whom we have performed them<\/p>\n [Self<\/em> was the spring of all their services in Babylon; and self has been, for the most part, the true source of ours. With some they have been no more than a decent regard for the customs<\/em> of the place wherein they live. With others, they have originated in pride<\/em>, having been performed only to set a good example to others, or to gratify a self-complacent spirit in themselves. With others again, the observance of them has been prompted by self-righteousness<\/em>, and a vain desire of establishing a righteousness of their own before God. With some too, it is to be feared, their services have been debased by, if not founded in, hypocrisy<\/em>, having been little else than an endeavour to preserve a fair appearance before men, and to get advantage for the promoting of their temporal interests.<\/p>\n In any of these points of view, what is the principle that actuates us? Is it love for God, or zeal for his glory? No: it is self<\/em>, and nothing but self; and inasmuch as we have performed religious services under any of these impressions, it must be said that we have done it for ourselves, and not for God. Of Pharisaic hypocrisy we would fondly hope, that it is not a common principle amongst us: but formality, and pride, and self-righteousness operate to a vast extent. O let us search and try ourselves in relation to these things and we shall find abundant ground for humiliation, where perhaps we imagined there was cause for nothing but self-approbation and joy.]<\/p>\n That we may not perform our services in vain, I will proceed,<\/p>\n II.<\/p>\n To shew what practice is necessary to the acceptance of them before Godm<\/p>\n The prophet appealed to the Jews, whether their attention ought not rather to be called to the commands of God, which in their more prosperous state they had neglected, and which even now they overlooked? Without this, all services, of whatever kind they be, are of no avail Let this subject be improved, For our humiliation<\/p>\n [Who amongst us does not, on a review of his past conduct, find abundant cause for self-condemnation in his religious duties? Who has not too much consulted self<\/em>, and too little had regard to God? Truly, we all need one to bear the iniquity of our holiest things, as well as of the things which have been more palpably contrary to the will of God. Let us look to that adorable Saviour on whom all our iniquities were laid, and seek through him alone that gracious acceptance, which services like ours can never merit.]<\/p>\n 2.<\/p>\n For our direction in future life<\/p>\n [It is good to serve the Lord: and we must not be discouraged because we cannot serve him so perfectly as we could wish. Self<\/em>, that subtle enemy, will more or less intrude into all we do. But let us be on our guard against this evil principle, and beg of God to deliver us from it. Let us endeavour to get a deeper sense of our obligations to God our Saviour, for all the wonders of redeeming love. This will do more than any thing else to counteract our natural depravity, and to make us live in all things, not unto ourselves, but unto Him who died for us, and rose again [Note: 2Co 5:14-15<\/span>.].]<\/p>\n<\/p>\n Zec 7:4 Then came the word of the LORD of hosts unto me, saying,<\/p>\n Ver. 4. Then came the word of the Lord of hosts<\/strong> ] This is often prefaced, for authority’s sake; and to procure audience and reverence. The Lord God hath spoken, who can but be affected? See that ye despise not him that speaketh from heaven. The angel, Mat 28:7<\/span> , useth no other argument to assure the women of the truth of what he had told them but this, “Lo, I have told you.”<\/p>\n Zec 7:4-7<\/p>\n THE FIRST ANSWERING STATEMENT . . . Zec 7:4-7<\/p>\n (Zec 7:4-7) Zechariahs answer to the question from Bethel is made in six statements. Each statement is introduced with exact statements which indicate the prophets words were actually those of Jehovah.<\/p>\n The first of these statements begins with Zec 7:4 and continues through Zec 7:7. <\/p>\n The second begins with Zec 7:8 and concludes the chapter. <\/p>\n The third begins at Zec 8:1 and runs through Zec 8:7. <\/p>\n The fourth statement begins with Zec 8:9 and continues through Zec 8:13. <\/p>\n The fifth statement begins at Zec 8:14 and ends with Zec 8:17. <\/p>\n The sixth and final statement in answer to the question from Beth-el begins with Zec 8:18 and closes the chapter. It also forms the final paragraph of the first section of Zechariahs writing.<\/p>\n Jehovahs first answering statement (Zec 7:4-7) begins by reminding the questioners that the fasts in question had not been instituted by any divine directive. The reminder is in the form of three questions. Did ye at all fast unto me, even unto me? And when ye eat and when ye drink, do not ye eat for yourselves, and drink for yourselves?<\/p>\n Zerr: Beginning in Zec 7:4-5 the word of the Lord was revealed to Zechariah in order to explain why the service should be performed now even though it was rejected before, meaning their attempts at such services during the seventy years of the captivity, God had previously predicted that if his people so conducted themselves that they would need to be sent into captivity, they would not be permitted to render service to Him in the strange land, but would he compelled to continue their idolatrous practices while in the heathen country. (See Deu 28:35 Deu 28:64; Jer 16:13; Hos 5:6, Psalms 137). But now since that program has been carried out, the worshipers of God need not hesitate to resume the lawful services,<\/p>\n To paraphrase these first two questions we might say When you began fasting in memory of the destruction and death, did you ask me?<\/p>\n The obvious conclusion is stated in the third question, Should ye not hear (more accurately have heard) the words which Jehovah cried by the former prophets . . . ? It would have been better for them to have heard and heeded the former prophets than to have invented fasts for themselves with no divine directive.<\/p>\n Zerr: Even had the Jews attempted to perform the services while in the strange land (Zec 7:6), their own personal enjoyments of the body would have been all they would have received from them, for the Lord would not have received them. It would have been a situation very much like that described by a familiar saying concerning an unlawful prayer that does not “rise any higher than the head of the one offering it.<\/p>\n The former prophets were those who had preached in the times before the captivity. The practice of what they taught would have been the appropriate response to the captivity rather than self-appointed fasts of mourning. Rather than mourn over what God had brought upon them, they should have corrected the circumstances which caused Him to punish them.<\/p>\n Zerr: Zec 7:7 is a reminder of the past conduct of the people when the prophets spoke to them the word of the Lord. The prosperity of the country seemed to be overlooked and the warnings of the prophets were Ignored. The force of the present verse is that they should now profit by the mistakes of the ancestors.<\/p>\n Lord of hosts: Isa 10:16<\/p>\n Zec 7:4-5. Then the word of the Lord was revealed to Zechariah in order to explain why the service should be performed now even though it was rejected before, meaning their attempts at such services during the seventy years of the captivity, God had previously predicted that if his people so conducted themselves that they would need to be sent into captivity, they would not be permitted to render service to Him in the strange land, but would he compelled to continue their idolatrous practices while in the heathen country. (See Deu 28:35 Deu 28:64; Jer 16:13; Hos 5:6, Psalms 137). But now since that program has been carried out, the worshipers of God need not hesitate to resume the lawful services,<\/p>\n Zec 7:4-6. Then came the word of the Lord unto me When these men had proposed their case, and were expecting the priests answer, God commissioned his prophet to give them the answer contained in the subsequent part of this and in the following chapter; saying, Speak unto all the people of the land Let all the people in general, and not only those who have proposed the question, know what I am now about to say to thee, in answer to it. When ye fasted and mourned in the fifth and seventh month The Jews not only observed those fasts which were instituted by God himself, but likewise added others, in commemoration of great calamities. The exiled Jews instituted four of these fasts; one in the fourth month, (June 17,) in commemoration of the breach of the wall, mentioned Jer 52:7; one in the fifth month, (July 4,) in commemoration of the burning of the temple, Jer 52:12; one in the seventh month, (September 3,) for the murdering of Gedaliah, Jer 41:2; and one in the tenth month, (December 4,) in commemoration of the beginning of the siege, 2Ki 25:1. These fasts were observed, not only in their captivity, but likewise in Judea, between the reigns of Cyrus and Darius the son of Hystaspes; the Jews therefore, as we have remarked, particularly inquired concerning the observation of the fast on account of the burning of the temple, because that temple was now rebuilding; for they might doubt whether it was not improper to retain it any longer, as the reason had ceased which gave rise to it; or, whether the commemoration of past calamities was not of great utility to the morals of mankind. See Grotius, and Calmets Dictionary on the word FASTS. Did ye fast at all unto me Blayney renders it, Did ye fast any fastings of mine? Or, Did ye fast my fastings, mine? When ye fasted, were those fastings observed as mine, my ordinances? No: you did not fast with an intention to obey me, or from religious motives, and with sincere purposes of repentance and reformation. You lamented more the losses, inconveniences, and miseries you suffered, than the sinfulness of your conduct which brought these calamities upon you. And when ye did eat, did ye not eat for yourselves? Did you not seek your own pleasure and convenience, and not my glory? I was as little regarded by you in your fasts as in your feasts.<\/p>\n B. The Lord’s rebuke 7:4-7<\/span><\/p>\n This is the first of four messages that Zechariah received from the Lord that bear on the question just raised. That there were four separate messages seems clear since each one begins with the same preamble: "The word of the Lord came" (Zec 7:4; Zec 7:8; Zec 8:1; Zec 8:18). The first two, in chapter 7, are negative, and the last two, in chapter 8, are positive.<\/p>\n The Lord spoke to Zechariah, and he proceeded to inform the messengers, all the people in the land, and the priests. The issue that the messengers had raised had widespread implications for the whole nation. The Lord asked rhetorically if the people had really observed the fasts that they had instituted in the fifth and seventh months for 70 years for His benefit or for themselves. Seventy years is a round number for the length of the Captivity here, assuming the 70 years had not completely run their course yet. The fast in the seventh month commemorated the assassination of Gedaliah (2Ki 25:25; Jer 41:2). [Note: The Illustrated . . ., 8:93.] <\/span> Evidently the people had turned these events into occasions for self-pity over their physical condition rather than engaging in prayer and genuine spiritual repentance.<\/p>\n Then came the word of the LORD of hosts unto me, saying, Zec 7:4-9 Did ye at all fast unto Me, even to Me? Rebuke of mere ceremonies God had, through successive ages, exhorted the Jews to true repentance, and condemned their dissimulation, that they might not think that true religion was made up of … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 7:4”<\/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-22977","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22977","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=22977"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22977\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22977"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22977"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22977"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
I. <\/strong>In general, what is it to fast unto God?<\/p>\n
II. <\/strong>In particular what is the duty of a day of solemn national repentance and humiliation? Apply the above five essentials of a true fast to the particular circumstances of the day. (J. Tillotson, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>What is it to keep a truly religious fast?<\/p>\n
II. <\/strong>What is our duty on a day appointed for solemn humiliation and repentance throughout the nation?<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
OUTWARD SERVICES VAIN WITHOUT OBEDIENCE<\/strong><\/p>\n
This is the duty to which we are called
[Under all circumstances, our first duty is to obey the commands of God: and to bring us to obedience is the end of all his dispensations towards us. If he gives prosperity, it is to encourage us to what is good; and, if he send adversity, it is to reclaim us from evil. Even in the gift of his only-begotten Son he aimed particularly at this, the reducing of men to a state of holy obedience, and of an unreserved devotedness to their God [Note: Rom 14:7-10<\/span>. Tit 2:14<\/span>.] ]<\/p>\n
[In numberless places is this declared by the voice of inspiration: the universal testimony of Gods prophets is, that God has not such pleasure in sacrifices as in obeying the voice of the Lord; but that to obey is better than sacrifice; and to hearken than the fat of rams. The Prophet Isaiah in particular insists upon this truth, and in the strongest terms [Note: Isa 1:11-16<\/span>; Isa 58:1-7<\/span>.] Indeed such is Gods abhorrence even of the most exalted services, if offered as a substitute for obedience, that he accounts them no better than idolatry and murder [Note: Isa 66:3<\/span>.]. Our blessed Lord in like manner expresses his indignation against those who profess regard for him without manifesting it by a life of holy obedience: Why call ye me Lord, Lord, and do not the things which I say? And, as the prophet appealed to the Jews respecting this, so we would make our appeal to you, assured that, if conscience be allowed to speak, there can be but one sentiment on this subject. It is an incontrovertible and fearful truth, that He is an empty vine, who bringeth forth fruit to himself [Note: Hos 10:1<\/span>.].]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"