Zechariah 7:2

2. when they had sent unto the house of God] Rather, And (or now) Bethel sent. “Now they of Bethel had sent.” R. V. Having announced the fact and the date of the word of Jehovah coming to him again in Zec_7:1, the prophet breaks off, as it were, to state the occasion of its coming in Zec_7:2-3—now, why it came was that Bethel sent, &c. Then in Zec_7:4 he resumes by repeating the phrase of Zec_7:1, “and (as I said) the word of the Lord came unto me,” and passes on to the message itself. We have a similar construction, with the repetition of the word “take” Zec_6:10-11. It is best to regard Bethel here as a proper name. It was one of the cities to which captives had returned (Ezr_2:1; Ezr_2:28, “every one unto his own city”), and from it the question here proposed emanated.

Sherezer and Regemmelech, and their men] It is better to take these, as in A. V. and R. V., to be the deputation, or persons sent. It is possible, however, to render, when Bethel, viz. Sharezer, &c. sent (men). In that case Sharezer and Regem-melech would probably be the chief men of the city, their names being those which were given them in Babylon. For Sharezer comp. Isa_37:38; 2Ki_19:37. Regemmelech has been supposed to be an official title and to signify, “friend of the king.”

to pray before] Lit. smooth or stroke the face of, i.e. propitiate or seek the favour of. Comp. chap. Zec_8:21-22; Exo_32:11; Psa_45:12. It is also used of imploring the favour of man, Job_11:19; Pro_19:6.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Zec 7:2 When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,

Ver. 2. When they had sent] They? who? Not the princes of Persia, that were now proselyted, as the vain glorious Jews (and after them Haymo and Hugo) would have it, for the honour of their nation, nor the Samaritans (as some in Theodoret held), as seeming to Judaize in part, to join Jewish ceremonies with heathenish rites; but either the Jews yet remaining in Babylon, as Calvin conceiveth (blaming them for their sloth in not returning when they might, and yet commending them for this, that they had not cast off all care of God’s sincere service), or else the whole body of the Jews returned, as Junius determineth; or, lastly, some particular man not named, who is brought in, Zec 7:3, saying, "Should I weep in the fifth month, separating myself," &c. But that may be an ordinary analogy, the singular for the plural; especially since the embassy was sent in the name of the whole congregation.

Unto the house of God] Not to Bethel, as the Septuagint translateth here, nor from Bethel (as the Chaldee), though that is better than the former, and more likely; but, to the house of God, that is, to the temple, which was now well nigh finished; and that gave occasion to the question here propounded.

Sherezer and Regemmelech, and their men] That is, their train: for they were men of rank and fashion; as it was fit they should be in such a weighty employment. And here the Septuagint, by their corrupt translating of the text, have caused a strange coil among those that strive to defend them. It is said that they translated against their will; and therefore what can we expect from them but slippery doing? It is most sure that the translation of theirs which we now have, is full of errors; and that they pervert various clear prophecies concerning Jesus Christ, and have occasioned many mistakes, being themselves many times grossly mistaken, as here; unless they did it wilfully. Some learned men think that the Septuagint that we have now, is not theirs. It was burned by Dioclesian (as some hold) in the library of Alexandria, or (as others) by Julius Caesar, when he burnt Serapion.

To pray before the Lord] Heb. to entreat the face of the Lord, sc. by prayers and sacrifices in the most solemn sort. The Hebrew properly signifieth to weary the Lord with prayers, to seize upon him with utmost importunity, to give him no rest until he yield, to urge him (as they did the prophet, 2Ki 2:17) until he be ashamed to deny, till we put him to the blush, or leave a blot in his face (as she, Luk 18:5), unless we may prevail. This must be done, especially when we are to converse with prophets about soul businesses, cases of conscience.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, the rest of the people that remained yet in Chaldea, sent to the Church at Jerusalem, for the resolution of these questions, because these feasts were consented upon by the agreement of the whole Church, the one in the month that the Temple was destroyed, and the other when Gedaliah was slain, Jer. 41:2.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

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

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

pray before the Lord--literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (Sa1 13:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. When they had sent - Sherezer and Regem-melech] To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He says first, that messengers were sent to entreat the face of Jehovah. Here by the word entreating or praying, the Prophet means also sacrifices. For it is certain that the Jews prayed in exile, as there could have been no religion in them had they not exercised themselves in prayer. But the mention made here is of that stated prayer, connected with sacrifices, by which they professed themselves to be God’s people. We may hence also learn, that sacrifices of themselves are of no great importance, since prayer, or calling on God, has ever the first place. Sacrifices then, and other offerings, were, as we may say, additions; (accessoria — accessions;) for this command ought ever to be regarded by the faithful,

“offer to me the sacrifice of praise.” (Psalm 50:14.)

He says, in the second place, that messengers were sent, that they might learn from the priests and the Prophets what was to them doubtful. We hence conclude, that it was no gross dissimulation, such as is found in hypocrites who pretend to pray to God, but that there was a real desire to obey. And, doubtless, when God’s word and celestial truth are despised, there is then neither any real prayer, nor any other religious exercise; for unbelief pollutes and contaminates whatever is otherwise in its nature sacred. Whosoever then desires rightly to pray to God, let him add faith, that is, let him come to God in a teachable frame of mind, and seek to be ruled by his word. For the Prophet in telling us what was done, no doubt keeps to the method or the order observed by the captives. It was then worthy of praise that they not only were anxious to seek God’s favor by prayers and sacrifices, but that they also sought to know what was pleasing to Cod. Nor was it a matter of wonder that they sent to Jerusalem on this account, for they knew that that place had been chosen by God as the place from which they were to seek the right knowledge of religion. Since then Jerusalem was the sanctuary of God, the captives sent there their messengers, particularly as they knew that the priests were the ambassadors of God, and that the interpretation of the law was to be sought from their mouth. They indeed knew that the time was not yet come when the doctrine of salvation was to be disseminated through the whole world.

But the Prophet says, that the captives not only inquired of the priests, but also of the Prophets. It hence appears, that it was a thing commonly known, that God had raised up Prophets, which he had ceased to do for a long time. For it was not without reason that Isaiah said, that God would yet speak by his Prophets, when he would again comfort his people. (Isaiah 40:1.) There had been then a mournful silence for seventy years, when no Prophets were sent forth, according to what is said in the book of Psalms,

“our signs we see not, nor is there a Prophet among us.” (Psalm 74:9.)

God indeed had been accustomed to lead the people as by an erected banner when they dwelt in the holy land, and Prophets continually succeeded one another in regular order, according to what the Lord had promised by Moses,

“A Prophet will I raise up in the midst of thee,” etc. (Deuteronomy 18:15.)

From the time then in which they had been driven into exile, while looking there on one another, they could hear no voice to encourage them with hope, until new Prophets were again raised up beyond what they expected. And it was God’s will that the Prophets should have their abode and habitation at Jerusalem, in order that he might gather the dispersed Israel; for had there been Prophets in Chaldea, many might hence lay hold of a pretext for their slothfulness: “Does not God dwell in the midst of us? what need is there of undertaking a difficult and toilsome journey? we shall indeed find nothing better at Jerusalem than in this exile; for God shows that he is present with us by his Prophets.” It would have therefore been a great evil to the Jews to have Prophets in their exile. But when the captives heard that the gift of prophecy appeared again in the temple, they might have called to mind what their fathers had heard from the mouth of Isaiah, and also from the mouth of Micah, “from Zion shall go forth a law, and the word of Jehovah from Jerusalem.” (Isaiah 2:3 Micah 4:3.) We now perceive why Zechariah joined Prophets to priests.

But we must bear in mind what we have stated elsewhere that the prophetic was, as it were, an extraordinary office, when God took others as the ministers of his word besides the priests. For their work was sacerdotal; but God meant to condemn the priests by transferring the work of teaching to others, that is, when Prophets were taken from the common people, or from other families, and not from the Levitical tribe. It is not indeed true that all the priests were Prophets; but the office itself would not have been transferred to any other tribe, had not God thus punished the ingratitude of those who bestowed more labor on their own private concerns than on teaching the people. However this case may have been, it was an illustrious testimony of God’s favor, that Prophets at that time had again been raised up. And this fact has been added — that they dwelt nowhere else but at Jerusalem, in order to encourage the dispersed to return, and to show to them that the place had not in vain been previously chosen by God. This is the reason why the Prophet expressly says, that the Prophets, as well as the priests, were in the house or in the temple of the Lord of hosts.

The time is also mentioned, the fourth year of Darius, and the ninth month and the fourth day The beginning of the year, we know, was in March; hence the month Chisleu was November, or a part of October and November, for they were wont to commence their months at the new moons. Of king Darius we have spoken elsewhere. He was not, indeed, the first Darius, the father-in-law of Cyrus, who transferred the monarchy to the Persian, but Darius the son of Hystaspes. Passed away then had the seventy years, for this, as it has been stated before, was the fourth king.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) When they had sent . . . before the Lord.—Better, Then [the people of] Bethel [such as] Sherezer and Regemmelech, and his men, sent to entreat the Lord. “Bethel” stands for the inhabitants of Bethel, many of the former inhabitants of which had returned (Ezr_2:28); similarly “Jerusalem” often means “the inhabitants of Jerusalem.” The verb “then there sent” seems to denote an event subsequent to the revelation spoken of in Zec_7:1. (Comp. 1Ki_14:5, where the prophet Ahijah receives warning of the coming of the wife of Jeroboam. Though the literal meaning of “Bethel” is house of God, no instance can be adduced of the words being used to denote the Temple (as it is taken by the English Version). Some (with LXX.) translate “to Bethel;” but this rendering is unsuitable, for we have no reason to suppose that “the priests belonging to the house of the Lord” dwelt specially at Bethel. Others, again, render the words, “when Bethel sent Sherezer, and Regem-melech, and their people.” Sherezer, or rather Sarezer, is mentioned as a name of one of the sons of Sennacherib, Isa_37:38, and Nergal-Sarezer occurs Jer_39:3. The name is Assyrian, [Nirgal]-sar-uœur, “May [Nergal] protect the king” (Schrader).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

When they had sent unto the house of God,.... It is, in the Hebrew text, "when he sent Bethel"; which some, as Kimchi observes, take to be the name of a man that was sent along with those after mentioned; but the Targum and the Septuagint render it, "when", or "after he had sent unto Bethel": not the place so called in Jacob's time; but Jerusalem, where the temple or house of God was now building; and it may be observed, that the words are expressed in the singular number, "when he had sent" (t); and not, as we render them, "when they had sent"; and agreeably, in Zac 7:3, it is said, "should I weep", &c. as if these messengers were sent by a single person, and yet a body of people is meant; and not the captives that remained in Babylon, as most interpreters understand it; but the Jews that were returned from thence, and were in Judea, as Junius and Tremellius observe; for to them the answer is returned, and to them does the Lord by the prophet direct his speech throughout the whole chapter. The persons sent were

Sherezer and Regemmelech, and their men; who these persons were is not known; they were, no doubt, principal men of the people, by whom they were sent, and the chief of the embassy, and had others with them inferior to them: part of their business at Bethel, or the house of God, was,

to pray before the Lord; that they might be directed aright, and have a proper answer returned to the question they came with. The temple at Jerusalem was the place where men used to go up to pray; see Luk 18:10.

(t) "cum misisset, sub. populus", Junius & Tremellius, Piscator, Drusius, Tarnovius; "et misit", Pagninus, Montanus; "miserat autem sub". Israel, Vatablus; "et miserat", Cocceius; "et misit Bethelum", i. e. "urbem", Burkius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

When they held sent unto the house of God - Rather, “And Bethel sent;” that is, the inhabitants of Bethel sent. “The house of God” is nowhere in Holy Scripture called Bethel. Bethel is always the name of the place. . The “house of God” is designated by historians, Psalmists, prophets, by the name, “Beth-elohim,” more commonly “Beth-Ha-elohim, the God;” or “of the Lord,” YHVH. Zechariah and Haggai use these names. It is not likely that the name, Beth-el, should have first been given to the house of God, when it had been desecrated by the idolatries of Jeroboam. Bethel also is, in the Hebrew order of the words, naturally the subject . Nor is there any reason why they should have sent to Bethel, since they sought an answer from God. For it would be forced to say that they sent to Bethel, in order that those at Bethel should send to Jerusalem; which is not said.

It were unnatural also that the name of the sender should not have been mentioned, when the names of persons inferior, because sent, are recorded . Bethel, in Nehemiah’s time Neh 11:31, was one of the chief places of Benjamin. “Two hundred twenty and three of the men of Bethel and Ai” Ezr 2:28 had returned with Zerubbabel. The answer being to “the people” of the land, such were doubtless the enquirers, not those still in Babylon. The answer shows that the question was not religious, though put as matter of religion. It is remarkable that, whereas in the case of those who brought presents from Babylon, the names express some relation to God, these names are singularly, the one of a parricide son of Sennacherib Isa 37:38; 2Ki 19:37, and of one, chief among the King of Babylon’s princes ; the other probably a secular name, “the king’s friend”.

Osorius: “I do not see why under the name of Bethel, the city so called is not understood. For since Jerusalem was not yet fortified, the Jews chose them sites in various places, where they should be less harassed. All hatred was concentrated on that city, which the neighbors wished not to be restored to its former greatness. Other cities they did not so molest. Bethel then, that is, the assembly of the city, sent messengers to Jerusalem to offer sacrifices to God and consult the wise there.”

To entreat the face of the Lord - They wished, it seems, (so to speak) to ingratiate themselves with God with an account of their past self-humiliation, on the day when the house of God was burned by Nebuchadnezzar. In regard to God, the word is always used of entreating Him by earnest prayer .

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And. Septuagint from; (St. Jerome) or, "to Bethel sent Sarasar and Arbesesar, the king and his men, to render the face of the Lord propitious." (Haydock) --- These were Persian governors under Darius, (St. Jerome) or Cutheans, (Theodoret) or Jews, at a distance from the temple, though in the country. (Menochius) ---But they seem rather to be some who had not returned. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When they, either the captives which still continued in Babylon, or the Jews returned out of captivity, but who dwelt in the country at distance from Jerusalem,

had sent unto the house of God; the temple, which now, half built, began to be frequented by priests and people, and where Haggai and Zechariah might be found true prophets.

Sherezer and Regem-melech: it appears not who these were, but no doubt they were eminent in dignity and piety,

And their men; a train either of friends that accompanied them, or of servants that waited on them.

To pray before the Lord, in most solemn manner, and with sacrifices no doubt, for the altar was set up long ago. Now these come to entreat the face of the Lord by prayer, in the house of prayer, for pardon of what was past, and acceptance of them at present, and for answer to their inquiry.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

When they had sent unto the house of God. The Vulgate supports this version, Et miserunt ad domum Dei; the LXX gives, Kai exapesteilen eiv Baiyh Arbesee oi andrev autou , "And Sarasar and Arbescer the king and his men sent to Bethel which is far from clear. But the temple is never called Bethel, while a mission to the town Bethel would be unmeaning. So "Bethel" is to be taken as the subject of the sentence, thus: "Now Bethel (i.e. they of Bethel) sent." The persons named may be taken either as the deputation or as the persons meant by "they of Bethel." The former seems most likely to be intended. The Bethelites sent these men to Jerusalem to make the inquiry. The exiles returned each to his own city, as we read in Ezra it.; among them were many people of Bethel, (Ezr_2:28 Neh_7:32) which town they rebuilt. (Neh_11:31) They seem to have tacitly acquiesced in the spiritual supremacy of Jerusalem, notwithstanding the associations Connected with their own city. Sherezer. The names of the deputies are Assyrian; they seem to have retained them on their return. Sherezer, equivalent to Assyrian Sar-usur or Asur-sar-usur, "Asur protect the King," is the name borne by a sen of Sennacherib. (2Ki_19:37) Regem-melech; "Friend of the King." The first half of the word is probably Assyrian (see Schrader, "Die Keilinschr. und Alt. Test.," pp. 206, 417). And their men. Certain persons associated with them in the business. To pray before the Lord; literally, to stroke the face of the Lord; (Zec_8:21, 22 Exo_32:11) so Latin, mulcere caput. Hence it means, "to entreat the favour of God" for their city. This was one object of their mission. The other purpose is mentioned in the next verse.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When they - The captives who still continued in Babylon. The house of God - The temple, which now half built began to be frequented. Regem-melech - It appears not who these were, but no doubt they were eminent in dignity and piety. Their men - The train of friends that accompanied them. To pray - To intreat the Lord for pardon of what was past, acceptance of them at present, and an answer to their enquiry.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

they

"They," i.e. of the captivity in Babylon. The mission of these Jews of the captivity concerned a fast day instituted by the Jews in commemoration of the destruction of Jerusalem, wholly of their own will, and without warrant from the word of God. In the beginning there was doubtless sincere contrition in the observance of the day; now it had become a mere ceremonial. The Jews of the dispersion would be rid of it, but seek authority from the priests. The whole matter, like much in modern pseudo-Christianity, was extra-Biblical, formal, and futile. Jehovah takes the occasion to send a divine message to the dispersion. That message is in five parts:

(1) Their fast was a mere religious form; they should rather have given heed to the "former prophets" (Zec 7:4-7; Cf. Isa 1:12; Mat 15:1-10

(2) they are told why their 70 years’ prayer has not been answered (Zec 7:8-14); cf.; Psa 66:18; Isa 1:14-17

(3) the unchanged purpose of Jehovah, and the blessing of Israel in the kingdom Zec 8:1-8 cf. a like order in; Isa 1:24-31; Isa 2:1-4

(4) the messengers of the captivity are exhorted to hear the prophets of "these days," i.e, Haggai, Zechariah, and Malachi, and to do justly; then all their fasts and feasts will become gladness and joy Zec 8:9-19.

(5) they are assured that Jerusalem is yet to be the religious centre of the earth Zec 8:20-23; Isa 2:1-3; Zec 14:16-21.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

And Sharezer and Regem Melech and his men sent to Bethel They were righteous men, and they sent [word] to their kinsmen in Bethel to come to pray before the Lord in Jerusalem for them, and to ask the priests to let them know if they should [still] weep in the month of Av, since the Temple had been rebuilt.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.