Zechariah 7:5

(5) All the people.—The question, though asked but by a few, was of interest to all the people; or the people of Bethel may have been the representatives of all the people; at all events the reply is given to the whole nation (Zec_7:5). Though the mission came in the ninth month, no question was asked about the fast of the tenth month, but only about that of the fifth month. The reason of this appears to be, that the fast in Ab being in connection with their mourning for the destruction of the Temple, it was natural that, now the rebuilding of it had progressed so far, they should inquire whether that particular fast should be kept. The prophet, in his first reply, mentions also the fast of the 3rd of the seventh month (Tishri), which was kept in memory of the assassination of Gedaliah, which took place soon after the destruction of the Temple. The seventy years to which he refers are those between the seventh month B.C. 587 (the date of the assassination of Gedaliah) and the ninth month B.C. 518 (the date of the Bethel mission).

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

Zec 7:5 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?

Ver. 5. Speak unto all the people of the land], Not to the ambassadors only: as the cause is common, so let the answer be public; for they were all too well conceited of their external services, bodily exercises, and made much ado about a trifle, a practice of their own devising, neglecting the weightier matters of the law, judgment, mercy, and faith, Mat 23:23.

And to the priests] Who themselves were to seek belike; and having been the authors and observers of these customs, were backward to abolish them, as those that rested in them without true repentance, faith, and new obedience.

When ye fasted and mourned in the fifth and seventh month] sc. For the slaughter of Gedaliah and the sad consequence thereof, 2Ki 25:22 Jer 41:1.

Even those seventy years] Wherein ye have lost full seven score fasts; and were not a bit the better for them, because they fasted rather to get off their chains than their sins; they rested in their fasts, in the work done, neither regarding how nor why they should fast. Now God weighs men’s actions by their aims. And with him, though a good aim doth not make a bad action good (as we see in the case of Uzzah), yet a bad aim makes a good action bad, as in Jehu’s reformation. He had a squint eye to his own ends in all (as the eagle hath an eye upon her prey when she flies highest), and so consulted ruin to his own house.

Did ye at all fast unto me, even to me?] Did you propound me to yourselves? Or gat I anything by the hand? Did you serve me? and not yourselves rather upon me? Was it not sinful self-love and base self-seeking that put you upon these practices? looked you any higher therein than only to the satisfying of your own carnal humours? God was not in all your thoughts. This Daniel saw and acknowledged with grief and shame, Dan 9:13 "All this is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth: therefore hath the Lord watched upon the evil and brought it upon us," &c. The Jews no doubt had prayed much and often during that seventy years’ captivity; yet Daniel denies that they had prayed to any purpose; because they had failed both quoad fontem et quoad finem, they had acted from evil principles, and had been carried on by self-respects. They had not that true heart spoken of by the apostle, Heb 10:22, but that wicked mind mentioned by the wise man, Pro 21:27. The sacrifice of the wicked is abominable; how much more when he brings it with a wicked mind; either as thinking to deceive the God of heaven, or at least to stop his judgments, and still the noise of his own conscience by his external services. Thus Ephraim bore fruit to himself, but proved an empty vine, Hos 10:1; when as the spouse (that fruitful vine on Christ’s house side) kept her fruit for her beloved, Son 5:4; who therefore fed heartily upon it; and not upon her vine only, but her milk too; not upon her honey only, her finer and sweeter services, but upon her honeycomb too, that had much wax in it, meaning her more worse and coarser performances. If the heart be upright all is well between Christ and his people. O labour for that truth in the inward parts, that we may be, with "Apelles, approved in Christ," Rom 16:10; that he may say of us, as once he did of Nathaniel, "Behold an Israelite indeed, in whom is no guile." Great virtues not sweetened with sincerity are no ornaments unto us, and great infirmities not soured with hypocrisy are no great deformities. Those God acknowledgeth not, these he imputeth not.

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.

7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).

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

For there were both of the people, and of the Priests, which doubted as touching this controversy, besides them which as yet remained in Chaldea, and reason of it, as of one of the chief points of their religion.

For they thought they had deserved toward God because of this fast, which they invented of themselves: and though fasting of itself be good, yet because they thought it a service toward God, and trusted therein, it is here reproved.

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

Speak unto all--The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.

seventh month--This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (Kg2 25:25-26; Jer 41:1-3).

did ye . . . fast unto me?--No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (Isa 58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (Rom 14:6).

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 5. When ye fasted and mourned in the fifth - month] This they did in the remembrance of the burning of the temple, on the tenth day of that month; and on the seventh month, on the third of which month they observed a fast for the murder of Gedaliah, and the dispersion of the remnant of the people which were with him. See Jer 41:1, and 2Kg 25:25.

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

He therefore brings this charge against them, Have ye fasted to me? have ye eaten to me? as though he had said, “God regards not fastings, except they proceed from a sincere feeling and tend to a right and lawful end.” It was then the object of the Prophet to awaken the Jews, that they might not imagine that God was pacified by fasting or by any other frigid ceremonies, but that they might know that something more was required. And we see how prone mankind are to rely on external rites, and to think that they have rightly performed their duty to God when they have fasted. As then human nature labors under this disease, the Prophet is here sent to dissipate this delusion; which he does by declaring that fasting does not please God, or is acceptable to him, as though it were something meritorious, or as though there was in it any holiness.

He says first, that the word of Jehovah was given to him, that he might go to the people of the land and to the priests. We see the truth of what I have already said, that the answer was not directed to the captives, but to the very inhabitants of the land and to the citizens of Jerusalem, and for this reason, — because they thought that when the question respecting fasting was moved, the first and chief part of all religion was the subject of inquiry. Hence God, that he might strip them of this superstition, says, When ye fasted in the fifth month and in the seventh month, and during the seventy years, did ye fast to me — to me? for he has put an affix to the verb, צמתני, tsametni, and afterwards added אני, ani: as though he had said, “Was it to me that ye fasted? Shall I approve of such fasting?” There is an emphasis in the repetition, as though he had said, that there was no reason for the Jews to boast that they faithfully served God, and fully performed their duty, because they fasted twice in the year, for they had to do with that God who rejected such trifling things.

We hence learn that nothing is more preposterous than for men to judge of God’s worship according to their own notions, and to trust in themselves. It is indeed easy for us to deceive ourselves; for as we are earthly, so we may think that whatever glitters before our eyes is most acceptable to God. But the Prophet here reminds us, by one sentence, how frivolous are such self-pleasing thoughts; for God meets us with this question, “Have ye fasted to me? Are ye to be judges, and is it right for you at your pleasure to invent various modes of worship? But I remain always like myself, and not transform me according to what pleases you; for I repudiate everything of this kind.”

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.

4–7. The Answer. First Section

5. seventh month] This fast appears to have been observed during the captivity, because in the seventh month “the murder of Gedaliah, whom the king of Babylon made governor of the land, completed the calamities of Jerusalem, in the voluntary but prohibited exile to Egypt, for fear lest the murder should be avenged on them.” Pusey. See 2Ki_25:25-26; Jeremiah 41-43.

even to me] For the emphatic repetition of the pronoun comp. Hag_1:4 and note.

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 when ye did eat, and when ye did drink,.... Either at common meals, or at their festivals:

did not ye eat for yourselves, and drink for yourselves? merely and only for their own refreshment and pleasure, and not for the glory of God; though that ought to be the principal end in eating and drinking, Co1 10:31.

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

Speak unto all the people of the land - They of Bethel had spoken as one man, as Edom said to Israel, “Thou shalt not pass by me” Num 20:18; and “the men of Israel said to the Hivite; Perhaps thou dwellest in the midst of me, and how shall I make a league with thee?” Jos 9:7. God gives the answer not to them only, but to all like-minded with them, “all the people of the land,” the whole population (in our language); as Jeremiah says, “ye and your fathers, your kings and your princes and all the people of the land” Jer 44:21, and, “the scribe who mustered the people of the land.” Jer 52:25.

When ye fasted and that, mourning - It was no mere abstinence from food (severe as the Jewish fasts were, one unbroken abstinence from evening to evening) but with real mourning, the word being used only of mourning for the dead (Gen 23:2; Gen 50:10; 1Sa 25:1; 1Sa 28:3; 2Sa 1:12; 2Sa 3:31; 2Sa 11:26; 1Ki 13:29-30; 1Ki 14:13, 1Ki 14:18; Ecc 12:5; Jer 16:4-6; Jer 22:18; (twice); Jer 25:33; Jer 34:5; Eze 24:16, Eze 24:23; Zec 12:10, Zec 12:12), or, in a few instances, , for a very great public calamity; probably with beating on the breast.

In the seventh month - The murder of Gedaliah, “whom the king of Babylon made governor of the land,” completed the calamities of Jerusalem, in the voluntary, but prohibited exile to Egypt, for fear lest the murder should be avenged on them Jer. 41–43.

Did ye at all fast unto Me, Me? - God emphatically rejects such fasting as their’s had been, as something, unutterably alien from Him, “to Me, Me!” Yet the fasting and mourning had been real, but irreligious, like remorse for ill-deeds, which has self only for its ground. He prepares the way for His answer by correcting the error of the question. Osorius: “Ye fasted to yourselves, not to Me. For ye mourned your sorrows, not your misdeeds; and your public fast was undertaken, not for My glory, but out of feeling for your own grief. But nothing can be pleasing to God, which is not referred to His glory. But those things alone can be referred to His glory, which are done with righteousness and devotion.”

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

Years, from the ruin of the temple till the fourth of Darius. --- Unto me? Did you grieve for the injury done to me; or was your sorrow caused by your own loss? The prophet gives not a direct answer; but sufficiently shews that exterior works of themselves are of little value. Whether the Jews entered into his sentiments or not, they still observe these fasts, though he said they should be changed into days of rejoicing, chap. viii. 19. (Calmet) --- The fast was good, but imperfect, wanting works of charity. (St. Gregory) (Worthington)

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).

Speak unto all the people, i.e. either by their messengers who came in their name, or to all the Jews that were at Jerusalem.

Of the land; by which it seems to be not the loiterers in Babylon, but the returned in Judea, that sent.

And to the priests: some of these perhaps doubted; and others might overvalue and dote on these voluntary services, and needed, as well as deserved, a reproof.

When ye fasted and mourned: who prescribed this your fast? and since you needs would, (as it was at liberty you might fast and mourn,) who was better for it? or did you do it to please me, when you displeased me by other, your sinful courses?

In the fifth month: see Zec 7:3.

And seventh; for the murder of Gedaliah, slain by Ishmael, Jer 41:1.

Even those seventy years; so many they were since Gedaliah’s death to this time of inquiry, which is made now as many years after the return as Gedaliah was slain after the beginning of the captivity.

Did ye at all fast unto me? whatever was in it, there was very little in it from me, no command, no honour; as you ordered it, you pleased yourselves in it, not me; you wept more for the inconveniences of the thing than the sinfulness of it. Had you fasted to me, you would have abstained more from sin, which I forbade, than from meats, which I did not forbid.

Even to me; as if God had said, I put it once more to you, did you indeed fast to me?

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

Unto all the people of the land. The message was not for Bethel only, but for all the restored Jews, for whose satisfaction the question had been asked. And to the priests. The prophet was to make known to the priests God"s will in this matter, it not being a mere ritual question. Fifth month (see note on ver. 3). The original question referred only to this fast; the answer embraces also another fast appointed by human authority. The seventh month . This fast was instituted in consequence of the murder of Gedaliah, B.C. 587, just seventy years ago, when the greater part of the remnant of the Jews, contrary to the prophet"s warning, fled into Egypt to escape the punishment of the crime. (2Ki_25:25, 26 Jer_41:2, Jer_41:16, etc.) Did ye at all fast unto me? It was not by God"s command, or to do him honor, that they fasted; not from hearty repentance or sorrow for the sins which had brought ruin upon their city and country; but from vexation at the calamity itself, and in a self-righteous spirit, with some idea of gaining merit by this punishment of the body; and God was not constrained by this formal observance to show them favour. Even to me. (For the forcible repetition of the pronoun, comp. Gen_27:34 Pro_22:19 Hag_1:4)

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

Unto all the people - By their messengers. And seventh - For the murder of Gedaliah, slain by Ishmael. Even to me - You pleased yourselves in it, not me; you wept more for the inconveniences of the thing than the sinfulness of it.

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

and in the seventh [month] That is the fast of Gedaliah.

did you fast for Me, even for Me The ‘he’ is vowelized with a ‘hataf pattah’ because it is used as the interrogative: Did you fast in My honor that you should be required to fast now, too?

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.

Say — They said "on the fifth and the severth" even though there are four fast days. It mentions the fifth because upon it was the destruction, and the seventh because in it Gedaliah was killed, and it was a second destruction, because already the poorest of the land remained and were not destroyed, since the poorest of the land were kept by Nebuzadaran to be vine dressers and ditch diggers (II Kings 25:12), but Gedaliah was killed on the first day of the seventh month, and since it was a holiday they declared a fast the day after.

Did you fast Me, I? — did you fast Me, meaning did you fast for Me, that is to say, if you fasted on Mu account, on account of your sins the Temple was destroyed and you were exiled. On account of this you fast. If you perform justice and righteousness, you will not need to fast, for the House will be built and you will go up from exile and dwell in the land all days. If you do good in My eyes you will not ever be exiled from it. And what is the purpose that the "I" after "did you fast Me" serves? It is meant to say "Did I command you to fast?" And the Targum Yonatan translates as "On the fast did you fast your fasting before Me?"

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.