The Book of Zechariah-Part 12

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The Book of Zechariah—Part 12

This article is the twelfth in a series of articles designed to give a brief commentary on the prophetic portion of the Old Testament known as the book of Zechariah. In particular, this article is part of a two-chapter section about fasting which gives a question (7:1-3), a rebuke (7:4-7), an admonition (7:8-14), a blessing (8:1-17), and the removal of fasts (8:18- 23). Each of these sections is introduced by the formula “the word of the LORD came” or “the word of the LORD Almighty came” to Zechariah. This fact helps to outline the section and to know that Zechariah’s message did not originate with himself.

A few points must be made at the outset when outlining this section. First, from this chapter until the end of the book of Zechariah, there is much less dependence upon apoca­lyptic symbolism. Instead, there is a straightforward presentation even when the predictions related to the coming of Messiah are given in chapters 9-14. Among other things, this does not mean that figures of speech are absent. It means that the predictions are not couched within visions.

Second, the question and answers about fasting, which constitute chapters 7-8, continue the overall purpose of the entire book of Zechariah. The nation must take heart precisely because God will keep His promises to Israel throughout the history of the world. This is portrayed through negative statements about Israel’s wrong motives in fasting during the Babylonian captivity prior to Zechariah’s time and the failure of the nation to heed the message of the prophets whom God had sent (chapter 7). This is followed by positive statements that, in spite of Israel’s past failures, God will in the end bring about the glorious promises that began with the call to Abraham and extended and expanded for the nation to later generations (chapter 8). The nation no longer needs to mourn in fasting to commemo­rate the destruction of its temple, holy city, and nation.

Third, the entire section of chapters 7-8 is identified as a message from God to Zechariah on the fourth day of the ninth month, the month of Kislev (7:1). Apart from help­ing the reader to know that the Bible is often concerned with precision and open to histori­cal examination, this bit of information helps to frame the occasion. Zechariah receives this message from God almost two years after the opening message from God and the follow­ing night visions of chapters 1-6 (cp. 1:1, 7). The mention of King Darius assures that the occasion is post-exilic during the Persian period following the Babylonian captivity. It is also two years before the completion of the post-exilic temple (Ezra 5:16- 6:15). The people are no doubt upbeat about its progress while the city of Jerusalem is coming to life as safety and normalcy begin to dominate the atmosphere of her citizens. It is in this context that the question about the end of fasting has significance since the people had perhaps forgotten the worst of times for the nation.

The occasion of this first section (7:1-3) is that a delegation has been sent from Bethel (7:2). Since the word Beth-el means “house of God,” some commentators have suggested that the delegation is sent from the temple itself or that Bethel is the place that a delegation would be sent with these kinds of questions. However, such a conclusion is unlikely for several reasons. First, nowhere else in the Old Testament does the expression Beth-el apply to the temple. Second, the Hebrew word order is awkward if the temple is meant.

Third, if the temple is meant, there is ambiguity in the passage. Other clearer expressions would be more appropriate to express that particular vantage point. Fourth, with respect to the suggestion that Bethel is the place that the delegation is sent, one cannot find contex­tual or historical support. The delegation is sent to priests with a question of nation scope. There is no hint in post-exilic times of the centrality of Bethel for the nation. The focus remains on Jerusalem. Thus, it is far better to see the delegation sent from Bethel but to the priests at the temple in Jerusalem with the question.

The actual delegation from Bethel is identified with two Babylonian names, Sharezer and Regem-Melech. This shows the continuing Babylonian influence in names similar to the changing of names with respect to exilic Jews like Daniel and the three Hebrew children (Dan. 1). The text also says that there were others in addition to these two, thus identifying these two men as the leaders. Bethel as a city was certainly rebuilt itself and inhabited after the captivity (Ezra 2:28, Neh. 7:32, 11:31). Most likely many throughout the nation were thinking about the question they bring to the priests, but the question is brought forward at this time through them.

The purpose of the delegation is to make an entreaty of the Lord (7:2). The term en­treaty is an affectionate one. However, the question is posed to Yahweh, the covenant God, by asking the priests at the temple (7:3). Two interesting facts emerge in the citing of this truth. First, Yahweh is described as Almighty. This highlights his great power and reminds of what He has done in bringing about new prosperity and seeming success in the nation at this time. Second, prophets are also mentioned as agents through whom the question is asked. In fact, both Haggai and Zechariah himself may be in view. Their men­tion simplifies the interpretation of the passage. The men, priests and prophets, who repre­sent the people to God and God to the people, are the vehicles by which this communica­tion is delivered and its response is to be given.

The content of the question that the delegation brings is clear and unambiguous (7:3). Although the question is personalized with the first person “I,” the question refers to anyone in the nation. Should the people in the land continue to mourn and fast in the fifth month as they have done for so many years? Here, the fasting that is done is in conjunction with mourning. It is a fast of sorrow. The actual fast is the one the Jews had performed through­out the Babylonian captivity to commemorate the horrible destruction of their city and its temple on the tenth day of the fifth month. Weariness may be implied by the expression “so many years.”

The significance of the question lies in its appropriateness at this time. The nation has been restored to the land. The temple is almost finished. The priesthood is functioning. The land is developing. Economically, the people are experiencing better times. They are no longer full-blown slaves of another people. It is indeed not a time for mourning, but of celebration. Thus, the delegation from Bethel shows some measure of wisdom in bringing the question forward at this time in Israel’s history.

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