Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Zechariah · Chapter 7
CHAP. VII.
THe 4 year of Darius the 4 day of the month Chisleu: The time of the Lords speaking to Zechariah was noted twice before, ch. 1. 1. the 8 month of the 2 year of Darius: and v. 7. the 11 month called Sebat, whereby it appeareth that the Jews reckoned their years by months, two of which were called Sebat and Chisleu, and of the first called Nisan, see Esth. 3. of the third called Sinan, The Caldee names of the moneths.Esth. 8. of the tenth called Tebeth, Esth. 2. and of the twelfth called Adar, Esth. 14. of the names of the other months we read not in sacred History, but elsewhere the second month is called Jiar, the fourth Tamuz, the fifth Ab, the sixth Elul, the seventh Tishri, the eighth Mathesan, all which are Caldee names, and hereby the Jews began not to call their months, till the time of their captivity and living amongst the Caldees. Before, their first month was called Abib, Exod. 13. the second Zio, 1 King 6. the seventh Ethanim, ch. 8. &c. But it is to be understood, that the first month so accounted amongst the Hebrews was not the first amongst the Caldees, or other Nations. For they reckoned from the time of their deliverance out of Egypt; as God commanded Moses, and their holy feasts were appointed by months, the Passeover in Abib, and their feast of Tabernacles in Ethanan the 7 month: Abib answering to our Aprill in part, and to March in part, thereafter as the Moon happened to change, because they began their month with the Moon, we not. And then the 7 month answered to September in part, and in part to October, which was to the Caldees and other Nations the first month of the year. So that the year was reckoned two wayes, either civilly from September, &c. or religiously from March, the first account holding in all civill matters, the second in holy things, as feasts. Some hold that the months are here counted by the reign of Darius, and according to the time of the year wherein he begun his reign, but this is sufficiently proved to be false, by the reckoning of the months already made, it was then in the 9 month of the year, according to the common account that this word came to Zechariah, almost two yeares after his revelation had before, not that he went all that time without Preaching to the people, but many things being in the mean season shewed unto him, as appears chap. 2. 3. 4. 5. 6. onelyonly this was the next most remarkable time of a new revelation about 2 years after their setting on to build the Temple againe, in which it seemeth that although they had both this Prophet and Haggai amongst them continually inculcating good unto them and disswading them from evill, yet they lived wickedly, and therefore had need as well to be quickened to holinesse of life and to leave their sinnes, as to the building of Gods house, for which he here proceedeth as he doth in telling them of their fathers wickednesse, v. 9, 10, 11, &c. and their own abusive fasting, v. 5, 6, 7. and exhorting them to justice, ch. 8. 16, 17. But to proceed as the words of the Prophet ly in order. V. 2. When they had sent to the house of God Sharezer and Regemmelech V. 2.and their men to pray before the Lord. Heb. Regemmelek sent and Sharezer and his men; and both Calvin and Gualter follow this reading, Calvin rendring it, Regemmelek had sent, in which words the occasion of this prophesie is intimated. This Regemmelek and Sharezer, were prime men and of great authority Gualter.amongst those Jews, who yet remained at Babylon and returned not with the rest to their own countrey, as they had liberty to doe, but being there long setled and probably grown wealthy they preferred to continue there still in a certain estate before removing to uncertain. They now hearing of the welfare of the Jews, the captivity also being long agoe at an end and of the going forward of the work of the Sanctuary by the present Kings allowance, began to conceive, that whereas fasts had been kept by the Jewes in Babylon during the 70 years captivity, and now a long time after, that the cause being removed these fasts should cease and be kept no more. But because they would doe nothing rashly, before they would cease from keeping them, they thought it necessary to send to the priests at Jerusalem and the Prophets there to inquire the will of God in this matter, and did therefore send, as is here said, and it is not meant, that others sent them, as in the New Translation which the Hebrew will not bear, but Sharezer sent Regemmelech and his men, that is, the men of the place where he lived by his motion, being therefore called his men, because drawn by him to subscribe to this embassage and to contribute to the bearing of the charge. He sent principally some about whom they agreed to Jerusalem to inquire about this matter, and to pray there for them as God of old appointed, Deut. 17. 8. touching inquiring in difficult cases and controversies, and touching praying in the house of God, when Solomon had built and dedicated it. Hereupon the Lord by his spirit spake unto Zachariah to say, as followeth, vers. 5, 6, &c. To which words before we come, note 1. that the Jewes who lived far from Jerusalem, Note. yet were not without piety towards God, for so much as they sent thither some to represent their whole congregation, and to pray for it, as God had appointed, that the length of the way may not be a hinderance to any of Gods people in comming to the place, to which they should, for devotions sake. 2. They would alter nothing in the service of God without advice taken with those at Jerusalem, where the Synedrion or great councell of the Jewes was, by the determination whereof things were to be ordered: a manifest ground for a Synod in a Christian Kingdome for the ordering of things in the Church of God, and against those particular conventicles, that without consulting with such a councell dare alter things in Gods publick worship, holding an independency, and liberty for every one to follow his own conscience in matters of religion. For if these men, that came short of their duty in not returning to help build the house of God, yet had so much goodnesse in them, as that they would not upon their own heads go from the custome of the Church to the making of a schisme herein, how much are they to be condemned, that without any regard of this by their tenet of independency lay a ground of innumerable schismes? Lastly, for the question made, vers. 3. whether they should weep separating themselves in the 5 monethmonth any more, as they had done for many years, that is, ever since the beginning of the captivity, note, that fasting ought to be joyned with weeping, as also is commanded Joel 2. and then a man ought to separate himself from worldly imployment, that he may wholly intend his duty.
Now to come unto vers. 5. Speak to the priests and to all the people of the land, saying, when ye fasted the 7. monethmonth and the 5. monethmonth, did ye fast unto me? The men V. 5.comming from Babylon moved the question, but the Prophet in stead of answering them is directed by the Lord to turn to the priests and people inhabiting at Jerusalem, taking occasion from this question moved to taxe them for their formall fasting the 5. and 7. moneths all that long time that they had continued so to do, as thinking that the very duty doing was a great point of piety, although without reformation of their manners. But why did he thus, and not rather answer the inquirers? Sol. It is probable, that this question being moved to the priests, they stood for mens going on in keeping the fast, affirming it to be such a duty, as that none could question, whether they ought still to go on in keeping it without being branded with the note of prophanenesse. And this is the more probable, because the Pharisees, that rose up afterwards boasted of their often fasting, as if for this very thing none other men were comparable to them. To take them down then, who now bare themselves upon their continuall going on in fasting in the moneths aforesaid, and despised these, that were come to inquire, the Prophet being asked by these speaks to them, vilifying their fasting all this time, as nought worth, because they fasted not from sin, as they should chiefly have done, no fast, that is kept, being otherwise a fasting unto God, but unto our selves, and so altogether unacceptable to God, and he saith, that they fasted to themselves, because that although their present case required fasting and prayer extraordinary, yet to keep set times month after monethmonth was their own invention, neither had they any warrant for it from Gods word but only sometime to call a fast, and the judgement still continuing to call another, there being danger by customary keeping of it, to bring it to be a formall thing, and so rather a sin then a vertue, as the Pharisee's fasting afterwards twice a week, according to the tradition of the elders, puffing him up above Note. other men. Moreover the people, amongst whom Zachary was set to teach being wicked, and without all power of godlinesse in their lives, there was good reason that he should first by reproving the abuses amongst them seek to reform them, before that he dealt with others further off. For hereby he intimated, that a pastour should first and chiefly look to his own flock, and every private man to his own house before that he intermeddles with matters concerning others, which yet is also to be done, because by the Lord required, saying, Thou shalt not hate thy brother in thine heart, but tell him, and not suffer sin in him.Levit. 19. 17.
And when ye did eat, did ye not eat for your selves? That is, as ye fasted, so ye ceased fasting and fell to eating and drinking, as ye thought good, and not as I V. 7.require. For God would have us, when we eat and drink, to do it to his glory, looking up to him to give him praise, taking heed of excesse herein, and not following our own appetites, but in our eating and drinking having respect unto this, viz. to be hereby refreshed and strengthened, and so to be 1 Cor. 10. 30.made the more fit to labour in our vocations, and to serve him in duties of piety. Whosoever doth not thus, but intends meerly the filling of his belly with things most delicious, he doth not eat unto the Lord, but to himself, and so offendeth.
Should ye not hear the words which the Lord hath cryed by the former Prophets? Here V. 8.Zachary cometh plainly to declare his meaning in that, which he had challenged them for before, viz. that their fasting could not be acceptable to God, because they did their own wils, and were unjust and deceitfull in their dealings one towards another, and when they did so, Isaiah had taught them how much the Lord despised all their fastings, and outward humiliations, yea and Esa. 58. 1.this he did by extending his voice to the uttermost, for which it is said, he cryed, and accordingly the Lord said there, cry aloud, lift up thy voice as a trumpet.
Execute true judgement, &c. In calling upon them thus to do it is intimated, V. 9.that they did it not, but sinned one against another by injustice and wrong, as their forefathers had done, when the kingdome of Judah flourished, but was therefore come into their enemies hands and brought to desolation, which is here commemorated for awarning to them, this they might now beware and not go to do likewise, as they would not suffer by the like terrible judgements.