7<\/strong>. Should ye not hear the words<\/em> ] Comp. Isa 58:3-7 ; 1Sa 15:22<\/span>. To that old teaching it is that you have need to take heed and return. It was uttered in the time of your national prosperity. By neglecting it that prosperity was lost. Only by returning to it can it be regained.<\/p>\n the south and the plain<\/em> ] two of the three divisions of the territory of the tribe of Judah; the Negeb<\/em> and the Sheplah<\/em> (or lowland<\/em>, R. V.). Perhaps the third division, “the hill country,” Luk 1:39<\/span>, is pointed at in the words, “Jerusalem and the cities thereof round about her.” Jdg 1:9<\/span>; Oba 1:19<\/span> and note.<\/p>\n Should ye not hear the words, or, Know ye not the words? The verb is presupposed in the emphatic question, as in, Shall I, the blood of these men? 2Sa 23:17<\/span>. David omits the word drink for abhorrence.<\/P> By the former prophets – <\/B>Isaiah and Jeremiah , when Jerusalem was dwelling abidingly, at ease, as the whole world then was, except herself, and the south and the low-country, both belonging to Judah, were inhabited. The restoration then was still very incomplete, since he contrasts their then condition with the present, as inhabited or no. The mountain, the south, and the low country, known still by its name of Sephela to Greeks , made up the territory of Judah Jos 10:40<\/span>, Jdg 1:9<\/span>; Jer 17:26<\/span>; Jer 32:44<\/span>; Jer 33:13<\/span>.<\/P><\/p>\n Zec 7:7<\/span><\/p>\n Should ye not hear the words which the Lord hath cried by the former prophets <\/em><\/p>\n Gods Word by former prophets<\/strong><\/p>\n Doctrine–<\/p>\n 1.<\/strong><\/p>\n External performances of external duties of religion are nothing in Gods sight, where there is not study of obedience to all His revealed will, nor will howling under misery avail, while wickedness is kept under their tongue.<\/p>\n 2. <\/strong>The Lord in all ages is uniform and like Himself in approving and enjoining of duty, and in disliking of sin, yesterday and today, the same forever: for the Lord here requires the same He required of their fathers.<\/p>\n 3. <\/strong>The longer the Lord by His Word hath been pressing duty upon His people, they ought to heed it the more, lest judgment prove the sadder; for, He presseth a doctrine that had been long since cried, to be so much the rather heard.<\/p>\n 4. <\/strong>The Lords chastising a people for sin and disobedience, doth not warrant them to look on their deliverance from chastisement, as a full assurance of their being reconciled, as if their strokes had made up all; but being delivered they are to make conscience of obedience, otherwise the controversy still stands, whatever deliverance they get, and they may expect to smart again. Therefore, after all their captivity, they must hear and obey.<\/p>\n 5. <\/strong>It may help us to take heed to what God says in a sad time, when we consider that if it had been hearkened unto, it might have prevented much misery; for so is this doctrine commended, it was cried when Jerusalem was inhabited, and in prosperity, etc.; that so the thoughts of their former prosperity, which had ended in sad desolation, might let them see the ill of former neglect, and stir them up to be more serious. (George Hutcheson.<\/em>)<\/p>\n Verse 7<\/span>. The words which the Lord hath cried by the former<\/B><\/I> prophets<\/B><\/I>] nebiim harishonim<\/I>, is the title which the Jews give to Joshua, Judges<\/I>, the two books of Samuel<\/I>, and the two books of Kings<\/I>.<\/P> <\/P> The latter prophets<\/I>, nebiim acharonim, are Isaiah, Jeremiah, Ezekiel<\/I>, and the twelve minor prophets<\/I>.<\/P> <\/P> The hagiographa<\/I>, kethubim, holy writings, are the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations,<\/I> Ecclesiastes, Esther, Daniel, Ezra, Nehemiah<\/I>, and the two books of Chronicles<\/I>. But the above words, the former prophets<\/I>, seem to apply to Isaiah, Jeremiah<\/I>, and Ezekiel<\/I>.<\/P> <\/P> The south and the plain?<\/B><\/I>] From Eleutheropolis to the sea, Ob 1:19<\/span>. The south<\/I> was the wilderness and mountainous parts of Judea: and the plain<\/I>, the plains of Jericho.<\/P> <\/p>\n Should ye not hear the words?<\/B> you needed not have thus inquired had you heeded the word written. Should you not remember, or have you not read, what Isa 58:3-7<\/span>, determines in this very case? Which the Lord hath cried<\/I>, openly and loudly spoken, <\/P> by the former prophets; <\/B>who have given you the true value of obedience to the great and momentous precepts of the law, who have called for repentance and sincere love to God and man, and have on just balance showed how light and under weight formal services have been. <\/P> When Jerusalem was inhabited, <\/B>and in prosperity: did such observances preserve Jerusalem in its prosperity? Did they prevent the desolation of the cities round about her? Were they sufficient to save the men, the multitudes, that inhabited the south of the plain? Did they, or could they, do no good when things were all safe and well? and do you fondly imagine they can profit you now all is in ruins? Can they restore a fallen state that could not support it falling? <\/P> <\/p>\n 7. <\/B>Should ye<\/B><\/I>not <\/B>hear<\/B><\/I> the words<\/B>rather, “Should ye<\/I>not do<\/I> the words,” as their question naturally was as towhat they should do (Zec 7:3<\/span>);”hearing” is not mentioned till Zec7:12<\/span>. 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 whenJerusalem was in its integrity. Had ye done so then, ye would havehad no occasion to institute fasts to commemorate its destruction,for it would never have been destroyed (Zec7:9-14<\/span>) [MAURER]. Or,as the Margin,<\/I> “Are<\/I> not these<\/I> the words”of the older prophets (Isa 58:3<\/span>;Jer 14:12<\/span>) which threatened acurse for disobedience, which the event has so awfully confirmed. Ifye follow them in sin, ye must follow them in suffering. EnglishVersion<\/I> is good sense: Ye inquire anxiously about the fasts,whereas ye ought to be anxious about hearing<\/I> the lesson taughtby the former prophets and verified in the nation’s punishment;penitence and obedience are required rather than fasts. <\/P> the plain<\/B>southwest ofJerusalem. They then inhabited securely the region most unguarded.<\/P><\/p>\n [Should ye] not [hear] the words which the Lord hath cried by the former prophets<\/strong>,…. As Hosea, Isaiah, Jeremiah, and others; suggesting that it would have been much better for them to have regarded the exhortations and instructions which the Lord sent them by his servants, which would have prevented their captivity; and so would have had no occasion of fasting and mourning: for those prophecies were delivered out<\/p>\n when Jerusalem was inhabited, and in prosperity, and the cities thereof round about her<\/strong>; when Jerusalem, and the cities about it, were full of people, and enjoyed all the blessings of life in great plenty; and which would have continued, had they attended to the exhortations, cautions, and warnings given them:<\/p>\n when [men] inhabited the south and the plain<\/strong>? the land of Judea, as the Misnic x doctors say, was divided into three parts; the mountainous part, the plain, and the valley. Jerusalem was in the mountainous part, and these are the other two; and not only those parts of the land which were hilly, and those cities that were encompassed with mountains, were in safety and prosperity; but those also that were in the champaign country, and in the low valleys. The “south” was that part of the land of Canaan formerly inhabited by the Amalekites, and which they invaded when David was at Ziklag, Nu 13:29<\/span>. Sometimes it was called Negeb, as here; and sometimes Daroma, as frequently in the Jewish writings; in which Judea is often called the south, with respect to Galilee; for they distinguish between the inhabitants of Galilee and the inhabitants of the south country: and say, a disciple might intercalate the year for Galilee, but not for the south, i.e. Judea. It reached from Eleutheropolis to the south of the land, eighteen or twenty miles: it was distinguished by the Jews y into upper and nether Daroma, or south country: the upper consisted of the hilly part of it; the nether of the plain; and by Jerom z mention is made of interior Daroma, by which there should be an exterior one. The “plain”, or “Sephela”, was all the champaign country, near to Eleutherepolis, to the north and west; and so the above writer a says it was called in his times: now each of these were well inhabited; Daroma, or the southern part; hence it is frequent, in Jewish writings b, to read of such a Rabbi of Daroma, or the south, as R. Jacob, R. Simlai, and others; and of the elders of the south c; and so Jerom speaks of Eremmon, and Duma, large villages, in his days, in Daroma or the south; the one sixteen, the other seventeen miles from Eleutheropolis; and of Ether, Jether, and Jethan, one of which was eighteen, and another twenty miles from it d; and in the Apocrypha:<\/p>\n “Simon also set up Adida in Sephela, and made it strong with gates and bars.” (1 Maccabees 12:38)<\/p>\n mention is made of Adida in Sephela, fortified, by Simon; and in which also were various other places well stored with inhabitants. This expresses the happy and safe state the Jews were in before their captivity, and in which they would have remained, had they hearkened to the words of the Lord.<\/p>\n x Misn. Sheviith, c. 9. sect. 2. y T. Hieros. Maaaser Sheni, fol. 56. 3. & Sanhedrin, fol. 18. 4. z De locis Hebr. fol. 91. C. & 92. I. a Ibid. fol. 94. M. b T. Hieros. Beracot, fol. 2. 2. & 11. 4. & Succah, fol. 53. 4. c T. Hieros. Erubin, fol. 23. 3. d Ut supra, fol. 90. K. & 91. C. & 92. I.<\/p>\n And the Prophet’s object is more evident from the next verse, when he says, Are not these the words which Jehovah proclaimed by the former Prophets? He confirms here his doctrine by many testimonies, that is, that God had already 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. And this the Prophet did, not only to gain or secure to himself more credit, but also to render double the wickedness of the Jews; as though he had said, that they were apparently very anxious not to offend God, but that it was merely a false pretense; for had they from the heart wished to please God, they might have long ago learnt that fastings were of themselves of no moment, but that a beginning ought to be made with true religion and spiritual worship. <\/p>\n I have already mentioned, that possibly, when the question was raised by the captives, much disputing, as it is commonly the case, prevailed among the people. But as the Jews ever reverted to their old ways, being blindly attached to their frigid ceremonies, and thinking in this manner to propitiate God, the Prophet, for this reason, derides their preposterous labor 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 neglected is real calling on God, and 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 enquire about fasting?” We now perceive what force there is in this sentence, Are not these the words which Jehovah formerly proclaimed? For it was not enough to remind the Jews of true repentance; but this reproof was needful, in order more sharply to stimulate them; and it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances. <\/p>\n That they might not then object, that what they asked respecting God’s counsel was done with a good intention, the Prophet answers them, “Where are the words by which God had testified as to what can please him?” And for the same purpose he uses the word, קרא, kora, proclaimed: for he does not say, that God merely declared words by his Prophets, but that he uttered them loudly, and as it were with a full mouth. “See,” he says, “ye enquire as though ye were in doubt, and that the knot could hardly be untied, and as though it were a matter of great moment. God has indeed not only spoken, but has also cried aloud in the ears of your fathers; in the meantime ye tread under foot his teaching, or pass it by with closed eyes.” What does this mean? to enquire so anxiously about fasting, and at the same time to despise what is far more important? In a similar manner does Christ also condemn hypocrites, because they hesitated not to swallow a camel, while they were wont to strain at a gnat, (Mat 23:24<\/span>\ud83d\ude09 for in trifling things they dared not to attempt anything; but as to gross wickedness, they leaped over it as it were with the audacity of wild beasts. The object then of the Prophet’s words was to show that the Jews did not seriously and in earnest enquire respecting God’s will, but pretended to be very attentive to religion, while they openly, and with gross and headless audacity, rejected the true doctrine, which was by no means ambiguous, as God had by his many Prophets clearly taught them and their fathers what he required from them. <\/p>\n (7) Should ye not hear the words which<\/strong> . . .Better, are not these the very words which<\/em> . . . Hag. 2:5<\/span>, and Zec. 8:17<\/span>, afford exactly parallel constructions. There is no need to supply any verb, such as should ye not hear? should ye not do? or do ye not know? LXX., rightly, ;<\/p>\n The south.<\/strong>District belonging to Judah (Jos. 15:21<\/span>).<\/p>\n And the plain<\/strong>.To the west of Judah (Jos. 15:33<\/span>).<\/p>\n The true requirements of Jehovah, <\/em> 7-14.<\/p>\n The vague answer, in 4-6, though it leaves, for the time being, the question unsolved, opens the way for a discourse, in which the prophet goes to the root of the matter and in which he gives the only true and satisfactory solution. He begins, in Zec 7:7<\/span>, by calling attention to the things that are of real value in the sight of God. <\/p>\n Should ye not hear the words <\/strong> The Hebrew has no verb, but it has been customary to supply it as do the English versions. It seems better, however, to follow LXX., Peshitto, Vulgate, the three most important ancient versions, and read, “Are these <\/em> the words?” The words are given in Zec 7:9-10<\/span>, and they form the starting point of an appropriate solution of the problem. <\/p>\n The former prophets <\/strong> See on Zec 1:4<\/span>. <\/p>\n Jerusalem was inhabited <\/strong> At the time when all was prosperity, that is, before the exile. <\/p>\n South plain <\/strong> R.V., “South lowland.” The Negeb <\/em> and the Shephelah, <\/em> two of the three divisions of Judah (Jos 15:21<\/span>; Jos 15:33<\/span>). The former was in the south, the other took in the foothills between the Central Range and the Maritime Plain. Disobedience to these words caused the loss of prosperity.<\/p>\n Zec 7:8<\/span> <\/strong> is a repetition of Zec 7:4<\/span> and should perhaps be omitted; it certainly does not add anything, and Zec 7:9<\/span> is the natural continuation of Zec 7:7<\/span>, for in Zec 7:9<\/span> are quoted the words of the former prophets. The introductory phrase of Zec 7:9<\/span> also seems superfluous, but it may be a part of the quotation. If it was supplied by Zechariah, it should be translated “thus spake,” for it introduces words spoken to past generations. Zec 7:9-10<\/span> make it clear that the principles of pure and undefiled religion (Jas 1:27<\/span>) were the same in the Old Testament period as they are now, love to God and love to fellow men. Zechariah, in this discourse, emphasizes the latter. <\/p>\n Execute true judgment <\/strong> Administer justice without respect of persons, according to the merits of the case (Amo 5:24<\/span>; Hos 12:6<\/span>; Isa 1:17<\/span>; compare Isa 5:23<\/span>). <\/p>\n Show mercy and compassions <\/strong> R.V. reads for the first “kindness.” See on Hos 2:19<\/span>; Hos 6:6<\/span>; Mic 6:8<\/span>. <\/p>\n Oppress not the widow, nor the fatherless, the stranger, nor the poor <\/strong> All these are persons who cannot defend themselves, and who in many cases have no friends to take their part; therefore they are placed under the special care of Jehovah (Exo 22:21-24<\/span>), and his followers are enjoined constantly to care for them (Isa 1:17<\/span>; Mic 2:9<\/span>; for the stranger <\/em> see on Mal 3:5<\/span>). <\/p>\n Imagine evil <\/strong> Plan to do evil (compare Zec 8:17<\/span>; Mic 2:1<\/span>; Jer 4:14<\/span>; Pro 3:29<\/span>).<\/p>\n 11, 12<\/strong>. <\/strong> The requirements could not have been made plainer, but the attitude of the people was disappointing. <\/p>\n They <\/strong> The fathers (Zec 1:4<\/span>). <\/p>\n Refused to hearken <\/strong> They would pay no heed to the prophetic exhortations. <\/p>\n Pulled away the shoulder <\/strong> Better, with margin R.V., “turned a stubborn shoulder” (Neh 9:29<\/span>). The metaphor is taken from the ox that refuses to have the yoke put upon its neck (Hos 4:16<\/span>). <\/p>\n Stopped their ears <\/strong> Literally, made heavy their ears <\/em> (Isa 6:10<\/span>, so that they would not hear. <\/p>\n Their hearts as an adamant stone <\/strong> So that no impressions could be made (Eze 11:19<\/span>). <\/p>\n Lest <\/strong> The Hebrew construction is the same as in Zec 7:11<\/span>, “that not.” <\/p>\n Law words <\/strong> These two words are used frequently by the prophets as synonyms; the former would be better translated “instruction,” or “teaching,” as in Isa 1:10<\/span>; Isa 2:3<\/span> (see on Hos 4:6<\/span>; compare Amo 2:4<\/span>). <\/p>\n Which <\/strong> Refers to both law and words. <\/p>\n In his spirit <\/strong> Or, by; <\/em> see on Joe 2:28<\/span>. <\/p>\n The former prophets <\/strong> As in Zec 7:7<\/span>.<\/p>\n As a result of this disobedience great calamity fell upon the former generations. <\/p>\n Came a great wrath <\/strong> Which found expression in judgments (see on Zep 1:18<\/span>, and references there). Though R.V.<\/p>\n reproduces more literally the Hebrew of Zec 7:13-14<\/span>, A.V. is more successful in expressing the thought. The verses contain no direct threats against the prophet’s contemporaries; they describe the fate suffered by the fathers (for the Hebrew tenses compare G.-K., 107b, e), and they teach by implication that a similar attitude on the part of the present generation will bring a similar fate. <\/p>\n As he cried <\/strong> Jehovah, through the prophets, in the manner suggested in Zec 7:9-10<\/span>. <\/p>\n They <\/strong> The fathers, who would not hear. The punishment was according to the lex talionis. <\/em> When the fathers cried for help and deliverance Jehovah would not hearken to them. <\/p>\n I scattered them with a whirlwind <\/strong> Suddenly and fiercely (see on Hos 8:7<\/span>; Amo 1:14<\/span>). <\/p>\n Nations whom they knew not <\/strong> The Assyrians and Chaldeans, who, as strangers, had no sympathy or compassion (Jer 16:13<\/span>; Jer 22:28<\/span>). <\/p>\n After them <\/strong> After they were scattered as exiles and fugitives the land became desolate. <\/p>\n No man passed through nor returned <\/strong> The country became so waste that no traveler cared to take his course through it (compare Zec 9:8<\/span>; Exo 32:27<\/span>; 1Ki 15:17<\/span>). <\/p>\n For <\/strong> Better, and so. <\/p>\n <\/em><\/p>\n They laid desolate <\/strong> The subject may be either the indefinite they, <\/em> the enemies, or the inhabitants of the land who, through their stubbornness and disobedience, attracted the judgment. <\/p>\n Pleasant land <\/strong> Literally, the land of desire. <\/em> At one time it was thought a very desirable land, “flowing with milk and honey” (Jer 3:19<\/span>; Deu 8:7<\/span> ff.). After the divine judgment had fallen no one cared to go near it.<\/p>\n Zec 7:7<\/span><\/em><\/strong>. <\/strong>When Jerusalem was inhabited<\/em><\/strong><\/strong> Heb. ioshebeth, was sitting. <\/em>To sit <\/em>denotes a state of permanent order and security. Hence a female figure sitting in a chair of state is the ordinary symbol on the ancient medals to represent a city or nation, whose constitution is entire the woman and unmolested. But when it is overturned and ruined, is seen cast from her seat, and lying or sitting on the ground. <\/p>\n When men inhabited the south<\/em><\/strong><\/strong> The south was the wilderness and the mountainous parts of Judaea; and the plain, <\/em>the plains of Jericho. These parts were entirely abandoned during the last captivity. The prophet in this verse manifestly alludes to what Isaiah has said in his 58th chapter, Zec 7:3<\/span>, &c. <\/p>\n Zec 7:7<\/span> [Should ye] not [hear] the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when [men] inhabited the south and the plain?<\/p>\n Ver. 7. Should ye not hear the words which the Lord hath cried<\/strong> ] q.d.<\/em> Hath he not spoken loud enough, long enough? Hath he not sufficiently declared his will concerning these external actions, and especially concerning a fast profaned through wickedness, Isa 58:8<\/span> ; Isa 58:4 Jer 14:12<\/span> , and elsewhere. Sed surdo fabulam; <\/em> But a story falling on deaf ears. All hath been but as a trumpet sounded in a dead man’s ear; you are altogether uncounsellable, untractable; and all that hath been spoken hath even been spilt upon you. <\/p>\n <\/p>\n Should ye not the words<\/strong> ] So the original runs, by a concise and short kind of speaking, well befitting a sharp reproof. Should ye not hear them and heed them? which, if you had done, you might have spared that labour of coming to us; and out of the former prophecies have resolved yourselves. <\/p>\n <\/p>\n When Jerusalem was inhabited and in prosperity<\/strong> ] But then their hearts were fat as grease, and the prosperity of those fools destroyed them; who, if they had hearkened to wisdom, had dwelt safely; and lived quietly from the fear of evil, Pro 1:32-33<\/span> . Surely as those that lie on downy pillows cannot hear well; so such as be at ease in Sion cannot profit by good counsel. It is by correction that God openeth the ears of men and sealeth their instructions, Job 33:16<\/span> . <\/p>\n <\/p>\n When men inhabited the south and the plain<\/strong> ] Heb. the south of the plain, that is, the bounds and borders, that part of the country that lieth most open to the inroads of the enemy, and hath most of all felt the desolations of war. See Jer 17:26<\/span> ; Jer 32:44<\/span> .<\/p>\n Should ye not hear. ? Supply the Ellipsis (App-6) better by “[Should ye not have obeyed? ]” or, [“Are not these] the very words? “<\/p>\n by = by the hand of: “hand” being put by Figure of speech Metonymy (of Cause), App-6, for the agency. <\/p>\n the former prophets. See note on Zec 4:1. <\/p>\n the south = the Negeb. Compare Gen 13:1. Deu 1:7, and see note on Psa 126:4. <\/p>\n the plain = the lowland. Hebrew. shephelah. Compare Deu 1:7. Jdg 1:9, &c. <\/p>\n Should ye not hear the words: or, Are not these the words, etc. Isa 55:3, Isa 55:6, Isa 55:7 <\/p>\n cried: Zec 1:3-6, Isa 1:16-20, Jer 7:5, Jer 7:23, Jer 36:2, Jer 36:3, Eze 18:30-32, Dan 9:6-14, Hos 14:1-3, Amo 5:14, Amo 5:15, Mic 6:6-8, Zep 2:1-3 <\/p>\n former: Heb. the hand of former <\/p>\n the south: Deu 34:3, Jer 17:26, Jer 32:44, Jer 33:13 <\/p>\n Reciprocal: Isa 65:12 – because Jer 11:6 – Proclaim Jer 44:4 – I sent Zec 7:9 – saying Zec 7:12 – the former Mat 7:12 – for Mar 12:2 – a servant<\/p>\n Zec 7:7. This verse 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 Zec 7:7. Should ye not hear the words You needed not to have thus inquired, had you regarded the words spoken by my prophets, who have borne testimony to the real excellence and absolute necessity of obedience to the great and momentous precepts of my law, and who have called for true repentance and sincere love to God and man, with their proper fruits, and have shown how light and insignificant all ceremonies and formal services are in comparison thereof. When Jerusalem was inhabited and in prosperity He puts them in mind of the reproofs, warnings, and exhortations of Isaiah, Jeremiah, and others of the former prophets, delivered to them when they were in a state of comparative prosperity, in which state they would have been continued, if they had hearkened to these prophets, and been obedient to the Lords voice uttered by them. As if he had said, This is what you should have done on your fast-days; it was not enough to weep and separate yourselves on those days in token of your sorrow for the judgments that had come upon you; but you should have searched the Scriptures of the prophets, that you might have seen what was the ground of Gods controversy with your fathers, and might have taken warning by their miseries, not to tread in the steps of their iniquities. You ask, shall you do as you have done in fasting? No; you must do that which you have not yet done; you must repent of your sins, and reform your lives; that is it that we now call you to, and it is the same that the former prophets called your fathers to. To affect them the more with a sense of the mischief that sin had done them, and to bring them to true repentance, he reminds them of the former flourishing state of their country; Jerusalem was then inhabited, and in prosperity, but 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. But then God by the prophets cried to them, as one in earnest, and was importunate with them to mend their ways, and their 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 perform, is required of you for the removal of the judgments; and if you do it not, all your fastings and weeping signify nothing. The south was that tract of land called the wilderness of Judea, Mat 3:1; part of which, or near to it, was the hill country, mentioned Jos 21:11; Luk 1:39. The LXX. here render it , the hill country. The plain was that open country, called the plains of Jericho, 2Ki 25:5; and the plain of the valley of Jericho, Deu 34:3; and reached as far as the salt sea, or the lake of Asphaltites, called the sea of the plain, Deu 3:17; compare Jer 17:26.<\/p>\n 7:7 [Should ye] not [hear] the words which the LORD {i} hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and her cities around her, when [men] inhabited the south and the plain?<\/p>\n (i) By this he condemns their hypocrisy, who thought by their fasting to please God, and by such things as they invented, and in the meantime would not serve him as he had commanded.<\/p>\n [Should ye] not [hear] the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when [men] inhabited the south and the plain? 7. Should ye not hear the words ] Comp. Isa 58:3-7 ; 1Sa 15:22. To that old teaching … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 7:7”<\/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-22980","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22980","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=22980"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22980\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22980"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22980"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22980"}],"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: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical 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: Whedon’s Commentary on the 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: 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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"