Zechariah 7:3

Zec 7:3 [And] to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?

Ver. 3. And to speak unto the priests] Whose office is to preserve knowledge, and present it too; to teach Jacob God’s judgments, and to put incense before him, Deu 33:10, to sell oil, Mat 25:9, to bring balm from Gilead, Jer 8:22, to speak as the oracles of God, 1Pe 4:11, which scarcely one of a thousand has the skill of, Job 33:23.

And to the prophets] Who were extraordinarily raised up sometimes by God, to assist the priests in teaching the people, and to shame them for their backwardness to such businesses. {See Trapp on "Zec 7:1"}

Should I weep] That is, fast, which was ever with weeping, see Joe 2:15-17, and affliction of the soul, Lev 16:31; Lev 23:27; which indeed is the soul of a fast, and without the which it is but as a brainless head, or a lifeless carcase. What is a humble day (saith one) without a humble heart? not only an irreligious incongruity, but a high provocation; like Zimri’s act when all the congregation were weeping before the door of the tabernacle?

In the fifth month] Wherein the temple was consumed to ashes, Jer 52:12. In a sad remembrance whereof the Jews took up that tenth day of the fifth month for a solemn fast every year, till now.

Separating myself] Heb. Nazariting myself that is, abridging myself of meats, drinks, and delights. Hence a fasting day is called a day of restraint, Joe 2:15. Hence it hath its hand both in Hebrew and Greek, Tsom, Nηστειο Hence also it is spoken of as a foul fault, Isa 58:3 "Behold in the day of your fast ye find your pleasure." The Popish fast is a mere mock fast; for they separate themselves from some kind of meats only; it is not a total abstinence. And herein they come short of the very Turks, who upon their fasting days will not so much as taste a cup of water, or wash their mouths with water all the day long, before the stars appear in the sky; and then they make all the cheer and joy they can devise. Like as the Attic dames in their Thesmophoria (a feast of Ceres) prepared themselves with fasting, but after that laid the reins on the neck, and ran riot.

As I have done these so many years?] Seventy at least. But they seem to reckon up upon so many as was scarce to be told; and that therefore God was deep in their debt. Is it not time now to give over, since the temple was almost rebuilt? This was the great case propounded by these Questionists. Hereunto an answer is made by the prophet in the two following chapters, and this answer is partly reprehensory, Zec 7:1-14, partly consolatory, Zec 8:1-23. The Sun of righteousness loves not to set in a cloud.

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.

7:3 The delegation from Bethel posed a practical procedural question.

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

That is, prepare myself with all devotion to his fast.

By weeping and mourning, appear what exercises they used in their fasting.

Which was now since the time the Temple was destroyed.

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

Should I weep in the fifth month--"I" represents here the people of God (compare Zac 8:21). This rather favors MAURER'S view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [PEMBELLUS].

to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jer 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored?

separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.

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

Let us now consider the question which the captives proposed to the priests. They asked whether they were to weep in the fifth month, and whether they were to separate themselves as they had done for seventy years and more; for some years, as we have seen, had elapsed beyond that number. We hence learn that a regular fast was observed from the time in which the temple was burned and the city destroyed. He speaks here only of the fifth month, but shortly after mention is made of the seventh month. It is evident from sacred history that the city was demolished and the temple pulled down in the fifth month. It is therefore probable that there was a day of mourning observed by the people in memory of that sad event. In the seventh month, though not in the same year, Gedaliah was slain, and the remainder of the people were driven into exile. As the land became then desolate, it is also probable that another fast was appointed, that they might yearly humble themselves before God, and suppliantly seek his pardon. Since then there was a reason for both fasts, it is evident that they could not have been condemned by the priests: nor is there a doubt, but that it was by the public consent of all, that they every year kept these days of weeping. We also see the end which God has in view in prescribing a fast, — that men in coming to him may feel true penitence, and remind themselves by their external appearance of their own guilt. As then the Jews observed this rule in their fasts, we must conclude that they pleased God; for these were religious exercises, by which they might have been led to repentance.

Now they inquired, whether they were to continue their weeping; for the temple had now been begun to be built as well as the city. Since the reason for their mourning had been, that the temple no longer stood where they might offer their sacrifices, and that the holy city had been demolished, it was then doubtless right to give thanks to God, and to feel joy, when an end came to their calamities. However, the captives ventured not to change anything without the authority and consent of the priests, so that they might all agree together. And thus they also testified that they were true members of the Church, as they had no desire to have anything different from others.

The word fast is not mentioned; but they asked, “Shall we weep?” Hence also it appears, that they were not so gross in their ideas as to think that the chief part of religion is fasting, as hypocrites do, who imagine that they honor God by abstaining from food, and thus mock God, who is a Spirit, with mere trifles, when it is his express will to be spiritually worshipped. We then plainly see, that the Jews were not imbued with this gross and foolish thought, when they established this annual fast; for they put weeping in the place of fasting. And why was this weeping, except that they went into God’s presence conscious of their guilt and in a suppliant manner, and testified by external signs that they acknowledged their sins, so that they might obtain mercy and forgiveness?

They mentioned also consecration. The word נזר, nezar, which means to separate, is variously explained: but here many interpreters confine it to abstinence from food, as though they had said, “Shall we separate ourselves from food?” This seems forced to me: I therefore prefer to apply it to sanctification; for we know that when a day was prescribed for fasting or for offering sacrifices, there was sanctification added. For though it became the Jews through their whole life to abstain from all defilements, yet we know that when a fast or any particular sacrifice was appointed, they were more diligent and solicitous to cast aside every pollution. We now then understand what the Jews had in view, and what they meant by these words. It now follows —

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.

(3) In.—Better, belonging to. LXX., wrongly, ἐν τῷ οἴκῳ.

In the fifth month.—On the tenth of the fifth month (Ab), Nebuzar-adan burnt the Temple and Jerusalem with fire (Jer_52:12-13), but in 2Ki_25:8-10, the seventh day of the fifth month is given as the date; perhaps it was in flames for three days. Now that the re-building was well in progress, they naturally desired to know whether the fast which had been kept in commemoration of the past calamity should be still held.

Separating myself—viz., from meat and drink. LXX., for “shall I weep, separating myself?” give εἰσελήλυθεν ὧδε . . . τὸ ἁγίασμα, reading the same consonants, but different vowels (see my Student’s Commentary). Consequently, instead of “as I have done,” LXX. give καθότι ἐποίησεν.

7:4-8:23. The prophet’s answer is contained in four sections (Zec_7:4-14; Zec_8:1-23), each of which is introduced by the words, “The word of the Lord of Hosts came,” &c., as a testimony that he spake not of himself.

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

3. unto the priests] See Hag_2:11 and note.

which were in] of R.V.

and to the prophets] i.e. Haggai and Zechariah.

Should I weep] Similarly the sing. num. is used of a community or nation, Num_20:18-19; Jos_9:7, and elsewhere.

in the fifth month] 2Ki_25:8-9; Jer_52:12-13, from a comparison of which passages it appears that “from the seventh to the tenth day (of the fifth month) Jerusalem was in flames” (Pusey). While the Temple lay in ruins the Jews had marked this time by an annual fast. Now that it was being rebuilt the question naturally arose, should the fast be continued?

separating myself] Or, abstaining from meat and drink (Zec_7:5 with 6), and from all pleasure, Isa_58:5.

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.

And to speak unto the priests which were in the house of the Lord of hosts,.... That ministered in the sanctuary, as the Targum explains it, who offered sacrifices, &c. and who were to be consulted in matters of religion, Mal 2:7,

and to the prophets; who were then in being, as Haggai, Zechariah and Malachi:

saying, Should I weep in the fifth month; which is the month Ab, and answers to July: now on the seventh day of this month, according to Kg2 25:8, the temple was burnt by the Chaldeans; and, according to Jer 3:12, it was on the tenth of this month, which day was kept by the Jews as a day of fasting and humiliation, in commemoration of it; and by the Misnic doctors (u) afterwards was removed, and kept on the ninth day of the said month; but, seeing the temple was in great forwardness of being rebuilt, the question with those Jews was, whether they should continue any longer mourning and fasting on that account:

separating myself: that is, from eating and drinking, and not taking the lawful pleasures and recreations of life:

as I have done these so many years? for the space of seventy years, as in Zac 7:5.

(u) Misn. Taanith, c. 4. sect. 7, 8. T. Bab. Taanith, fol. 29. 1.

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

Should I weep in the fifth month, separating myself? - “In the fifth month,” from the seventh to the tenth day, Jerusalem was in flames, fired by Nebuchadnezzar. “He burnt the house of the Lord, and the king’s house, and all the houses of Jerusalem and every great man’s house he burnt with fire” .

Jerome: “Now since it is said that the temple is builded and we see that no cause of sorrow remaineth, answer, we pray, are we to do this or to change our sorrow into joy?”

Separating myself - This seems to be added, to intensify the fast which they had kept. The Nazarite was bound to “separate himself from wine and strong drink” Num 6:3, and so, they severed themselves to the Lord, and consecrated themselves to Him (Num. 5. See the note at Amo 2:11). These had severed themselves from food, from things pleasant, from pleasure, from sin, it may be, for the day, but not abidingly: they had not given themselves to God.

As I have done these so many years - Literally, “how many.” As if, although they knew that they were seventy years, they could not count them.

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

The fifth month. They fasted on the tenth day of the fifth month; because on that day the temple was burnt. Therefore they inquire whether they are to continue that fast after the temple is rebuilt. See this query answered [in] ver. 19 of the following chapter. (Challoner) --- The third of the seventh month (ver. 5) was also a fast, on account of the death of Godolias, (Calmet) during the captivity, 4 Kings xxv. 8, 25. (Worthington) --- Septuagint, "Has the sanctification entered hither in the fifth month, as they (or I) have done?" &c. (Haydock) --- Fasting and lamentation are styled sanctification, because they promote it; curatos quoque sanctificat; (St. Jerome) if the proper conditions be observed. (Haydock)

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).

To speak unto, to consult with, the priests: they were to be the ordinary casuists, and ought to be able and ready to answer all cases of conscience, as Mal 2:7.

Which were in; had their residence in or about the temple.

And to the prophets: these were extraordinary casuists, who, might be supposed able to satisfy the inquiry, if the priests could not. These prophets were Haggai and Zechariah.

Should I weep, i.e. fast, of which weeping was a part, 1Sa 1:7; Mat 9:15.

In the fifth month; in sad remembrance of the burning of the temple on the 10th day of that month.

Separating myself from worldly cares and designs, and afflicting myself. As I have done: this intimateth their former practice, and seems to include in it some little boasting of it.

These so many years: it had been easy for them to have reckoned up the exact number of years, but they choose rather to express it thus, to greaten their performance.

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

The priests. They were addressed as interpreters of the Law. (see Hag_2:11, and note there) Which were in; rather, which belonged to. The prophets. Such as Zechariah, Haggai, and perhaps Malachi, through whom God communicated his will. Should I weep in the fifth month? The use of the first person singular to express a community or a people is not uncommon; here it means the Bethelites. (comp. Num_20:18, 19 Jos_9:7 1Sa_5:10, 1Sa_5:11) Weeping is the accompaniment of fasting. (Jud_1:20:26 Neh_1:4 Joe_2:12) This fast in the fifth month, the month of Ab, had been established in memory of the destruction of Jerusalem by Nebuchadnezzar. The temple was burnt on the ninth or tenth of the month. (see 2Ki_25:8, 9 Jer_52:12, Jer_52:13) The only fast-day enjoined by the Law of Moses was the great Day of Atonement on the tenth day of the seventh month, Ethanim. (Lev_23:26, etc.) But the Jews added others in memory of certain national events. (see Jud_1:20:26 1Sa_7:6 Isa_58:3, etc.) In Zec_8:19 mention is made of four extraordinary fasts instituted and observed during the Captivity, viz. on the ninth day of the fourth month, in memory of the capture of Jerusalem by the Chaldeans; in the fifth month, in remembrance of the burning of the temple and city; in the seventh month, in consequence of the murder of Gedaliah; (Jer_41:1, Jer_41:2) and in the tenth month, in memory of the commencement of the siege of Jerusalem by Nebuchadnezzar. (see note on Zec_8:19) Separating myself. Abstaining from food and pleasure. Vulgate, vel sanctificare me debeo, such separation or abstinence being regarded as a consecration to the Lord. The LXX has not understood the passage, rendering, Eiselhluyen wde en tw mhni tw peptw to agiasma . "The sanctification hath come in here in the fifth month." These so many years. All the seventy years of exile. There is, perhaps, some Pharisaical complacency in this assertion.

Shall we fast?

This question has been often asked down to our own day.

I There are NATIONAL FASTS. These are rare, and only appointed under very solemn circumstances. In 1853, when cholera prevailed, the Presbytery of Edinburgh (Church of Scotland) suggested to Lord Palmerston, then Home Secretary, the propriety of ordering a national fast. His lordship, in his reply, recommended observance of natural laws rather than fasting. If this were attended to, all would be well. Otherwise pestilence would come, in spite of all the prayers and lastings of a united but inactive nation. " He does not seem to have understood that the two things were quite compatible. Prayer and inaction is folly; but prayer and action is the highest wisdom. Surely there is something grand and beautiful in a whole nation bowed in humility and supplication before the Most High. (Buckle, vol. 2, has a characteristic notice of this, where he falls into the odd mistake that in Scotland "fasting" meant abstinence from food!)

II Then there are CHURCH FASTS. These are only binding on the members of the several Churches that appoint them. In Scotland it has for long been customary to have fast days in connection with the sacrament of the Lord"s Supper; but as to this there is now a change. First their enforcement under penalties ceased; then the rigour of their observance was given up; then, from the necessities of modern life, and the knowledge that they were often the occasion of more evil than good, they have come in ninny cases to be discontinued. The question is one of Christian expediency, and requires to be dealt with both with wisdom and gentleness.

III Besides these there is PRIVATE FASTING. As to this, no rule can be laid down. (cf. Rom_14:5, Rom_14:6) But certain principles should be kept in view, such as that fasting has no virtue in itself; that what may be good for one Christian may not suit another; and that the great end of all such observances is spiritual good, "room to deny ourselves," a path "to bring us daily nearer God. F.

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

The prophets - Haggai and Zechariah. Weep - Fast, in remembrance of the burning of the temple on the tenth day of that month. Separating myself - From worldly cares and designs.

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

fifth month

i.e. August.

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

abstaining To abstain from pleasure, as I have done these seventy years. The word נְזִירָה always means separation.

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.

To say to the house of the LORD — meaning, "in the house of the LORD." And Targum Jonathan translates as "who were serving in the Holy Temple of the LORD."

And to the prophets — Haggai, Zechariah, and Malachi. And Targum Jonathan translates as "and to the scribes."

Shall I weep — because they still did not believe in the construction of the House because of the enemies who had forced the work for many years, and now, even though they heard that they had built it, they were of little faith and did not want to go up from Babylon, because they did not believe that the construction of the House was finished and stood because of the enemies. And they asked if they should fast on the Ninth of Av as they did during the seventy years.

and shall I keep abstinent That is to say, "should I abstain from food and drink and pleasure." And Targum Jonathan translates as "shall I refrain my soul from enjoyable things."

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.