Zacarias 7
Bob Utley · You Can Understand the Bible
Zacarias 7
CONTEXTUAL INSIGHTS Zechariah, chapters 7-8 form a literary unit. The theological issue is the Jews' covenant faithfulness (cf. Zech. 7:9-13) vs. religious ritual (i.e. national fasting, cf. Zech. 7:3; 8:19). YHWH used the Jews' disobedience and subsequent dispersion for His own redemptive purposes (cf. Ezek. 36:22-36; Romans 9-11). God will restore faithful Jews and welcome believing nations to Himself (cf. Zech. 8:20-23). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN The promised covenant renewal still requires obedience (cf. Zech. 6:15 and 8:16-17). The covenant requirements of the Old Covenant and the New Covenant are the same. repentance faith obedience perseverance The Old Covenant was based on human performance, but the New Covenant is based on a new heart, a new mind, and a new spirit from God (cf. Jer. 31:31-34; Ezek. 36:22-36). However, both seek a godly people to reveal YHWH's character to the nations whom He loves and desires that they know Him! SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP SPECIAL TOPIC: COVENANT REQUIREMENTS OF ISRAEL For a good discussion of fasting see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 780-783 SPECIAL TOPIC: FASTING
Zacarias 7:1-7
7:1 "fourth year of King Darius" This is almost two years later than the initial eight visions (cf. Zech. 1:1,7). The dating of this chapter is very specific. SPECIAL TOPIC: KINGS OF PERSIA ▣ "the word of the Lord came to Zechariah" This phrase introduces a new revelation. It also seems to mark the paragraph divisions of this chapter. Zechariah did not choose the time or subject. This is YHWH's message (cf. Zech. 7:4). The Hebrew word dbr (BDB 182) is used regularly for God's revelation (cf. Zech. 1:1,6,7; 4:6; 7:1,4,7,12; 8:1,18; 9:1; 11:11; 12:1). SPECIAL TOPIC: WAYS OF REVELATION SPECIAL TOPIC: INSPIRATION ▣ "the fourth day of the ninth month" This would possibly be December 7, 518 B.C. (cf. UBS, A Handbook on Haggai, Zechariah and Malachi, p. 180). ▣ "Chislev" This is a month in the Babylonian calendar (cf. Neh. 1:1), approximately November or December. SPECIAL TOPIC: ANE CALENDARS 7:2 "the town of Bethel had sent Sharezer and Regemmelech" NKJV, NRSV "the people sent Sherezer with Regem-Melech" "the people of Bethel had sent Sharezer and Regemmelech" "Bethel sent Sharezer" "Bethel-sharezer and Regem-melech. . .sent" "sent to Bethel Sherezar and Rab-mag, and the king. . .had sent word to pray for him" "Bether-sharezer sent Regem-melech" The Hebrew is very ambiguous. There are several theories: King James translates "Bethel" as "the house of God," not a town RSV, TEV, NIV and JB have "Bethel," which is a cultic city about twelve miles north of Jerusalem and the center of calf worship in Israel during 922-722 B.C. NEB combines "Bethel" and "Sharezer" into one name. Similar compounds using Sharezer are found in Jer. 39:3, while compound names using Bethel are found in Babylonian documents and in the Elephantine Papyri (cf. W. F. Albright, Archaeology and the Religion of Israel, p. 169) the term "Regemmelech" (BDB 920) means "the king's spokesman" in Ugaritic (the Syriac translation has "Rab-mag," which was an official title, cf. Jer. 39:3,13), which implies that Darius or influential Jews sent two men (JPSOA, Bethel-Sharezer and Regem-Melech). ▣ "to seek the favor" NKJV, Peshitta "to pray before" NRSV, NJB, REB, JPSOA "to entreat the favor" "to pray for" "to appease" This is the INFINITIVE CONSTRUCT of the Piel stem (BDB 318 II, KB 316), which denotes the cessation of hostility (cf. Dan. 9:13), as well as the presence of YHWH's blessing and acceptance (cf. Ps. 119:59). This same VERB is used in Zech. 8:21-22 for what the nations will seek from Him. Just a brief theological note about the meaning of this Hebrew VERB in the Piel stem. C. H. Dodd, The Bible and the Greeks has asserted that this VERB stem implies "expiation" not "propitiation." This has been refuted by George Eldon Ladd, Theology of the New Testament (which I highly recommend). Ladd's position is also affirmed by Leon Morris (see Millard Erickson, Christian Theology, 2 nd ed., p. 828). both BDB and KB assert that in the Piel stem it denotes "appeasement" in Zech. 7:2; 8:21; Mal. 1:9 SPECIAL TOPIC: BASIC PROCEDURES FOR A BIBLICAL WORD STUDY 7:3 "speaking to the priests. . .the prophets" The priests would refer to those who had returned from Babylon with Zerubbabel and Joshua or Ezra. It is uncertain to whom "the prophets" refers. Haggai and Zechariah are the only ones known by name. I think both Joel and Obadiah were also early post-exilic prophets. Whomever they were these emissaries came to the representatives of YHWH asking about the continuance of a fast denoting the destruction of Jerusalem, now that the Jews had returned to Jerusalem. ▣ "Shall I weep in the fifth month" This refers to a national day of mourning (fasting) which the Jews initiated to remember the fall of Jerusalem and the destruction of the temple (cf. 2 Kings 25). But now that they were back in Judah and the temple was rebuilt, should they continue this annual fast? ▣ "abstain" NKJV, REB "fast" NRSV, JPSOA "practice abstinence" TEV, NJB "fasting" "separating myself" "the holy offering" The term (BDB 634) in the Niphal means to "dedicate oneself to God," "treat with awe," or "fast." In this context "fast" is best. Context determines meaning! ▣ "as I have done these many years" This again is an allusion to the 70 year prophecy of exile by Jeremiah (cf. Jer. 25:8-11; 29:10; Dan. 9:2,24; Zech. 7:5). 7:5 "Say to all the people of the land" This is an idiom for the common, non-leadership (cf. Jer. 34:10; Hag. 2:4) people of God's covenant promise (i.e., Jews). For a good discussion of the way this idiom developed and changed through Israel's history see Roland deVaux, Ancient Israel: Social Institutions, vol. 1, pp. 70-72. SPECIAL TOPIC: THE PEOPLE OF THE LAND ▣ "seventh month" This refers to another national fast day to remember the death of Gedaliah, the Babylonian appointed Jewish governor (cf. 2 Kgs. 25:25; Jer. 40:1-41:3). I think that possibly the ambiguous terms in Zech. 7:2 and the fast days commended (cf. Zech. 8:19) related to a delegation of Jews from Babylon to Jerusalem to discuss the status of the official ritual calendar. ▣ "seventy years" See SPECIAL TOPIC: SEVENTY YEARS ▣ "was it actually for Me that you fasted" YHWH did not initiate these fasts and really they were done out of self pity more than worship (cf. Isa. 1:11-12; 58:1-12). YHWH is the One who sent Assyria (Isa. 10:5) and Babylon (Jer. 13:9). 7:6 "When you eat and drink" This is sarcasm. They were fasting and/or feasting for themselves, not for YHWH (cf. Isa. 29:13; Col. 2:20-33). 7:7 "the former prophets" See note at Zech. 1:4. ▣ "when Jerusalem was inhabited and prosperous" This refers to the time before the Babylonian exile. Nebuchadnezzar II conducted four deportations. 605 B.C. ‒ Daniel and his three friends 597 B.C. ‒ Ezekiel and 10,000 skilled Jews 586 B.C. ‒ Jerusalem and the temple destroyed and most of the remaining population exiled 582 B.C. ‒ after the murder of Gedaliah the Babylonian military returned and exiled everyone they could find ▣ "the Negev" This (BDB 616) refers to the uninhabited pasture land in southern Judea. SPECIAL TOPIC: THE GEOGRAPHICAL DIVISIONS OF THE PROMISED LAND ▣ "the foothills" This is literally "shephelah" (BDB 1050), which refers to the coastal plain along the Mediterranean. At the time of Haggai and Zechariah neither of these geographical areas belonged to the returned Jews under Cyrus II's edict. Zerubbabel only controlled a small area around the city of Jerusalem.
Zacarias 7:8-14
7:8 Is this a textual marker to designate a new context? Joyce Baldwin, in Tyndale Old Testament Commentaries, "Haggai, Zecharian, Malachi," (p. 145), says it is an editorial addition that misunderstood the unity of the passage. 7:9-10 The prophets always direct the people back to their covenant responsibilities. They are "covenant watch dogs"! Zechariah 7:9-10 go back to the Mosaic covenant and its social requirements. As an example, the Ten Commandants have requirements towards God (which they had violated, cf. Zech. 7:9-10). The blessings of God as well as the cursings of God are related to covenant fidelity (cf. Leviticus 26; Deuteronomy 27-29). These requirements and guidelines for life were not new or surprising to these returning Jews. SPECIAL TOPIC: COVENANT REQUIREMENTS OF ISRAEL SPECIAL TOPIC: PROPHECY (OT) 7:9 "Dispense true justice" There is a word play between the NOUN CONSTRUCT (BDB 1048) and the Qal IMPERATIVE (BDB 1047, KB 1622). Covenant people are to treat each other fairly (cf. Micah 6:8). This particular phrase refers to judicial discussions (e.g., Lev. 19:15; Deut. 1:16-17; Prov. 31:9; Ezek. 18:8; 45:9), but has a wider implication of appropriate covenant relationships between all the members of God's people. This very term is repeated in Zech. 8:16. Injustice offends God (cf. Hosea 4:1-6). ▣ "kindness" This word is hesed (BDB 338), the special covenant NOUN which speaks of YHWH's longsuffering covenant loyalty (possibly best understood as family love). YHWH is a faithful, loving God and He demands the same of His people. For a good discussion see New International Dictionary of Old Testament Theology and Exegesis, vol. 2, pp. 211-218 and Robert Girdlestone, Synonyms of the OT, pp. 111-116. SPECIAL TOPIC: LOVINGKINDNESS (hesed) SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "compassion" The term (BDB 933) originally had a family orientation ("from the womb"). This same term was used earlier in the angel's prayer to YHWH about not having "compassion" for Jerusalem. The two terms, "kindness" and "compassion" are used in Dan. 1:9 to describe YHWH's graciousness to Daniel through Nebuchadnezzar's overseer. As He treats us, we as His people should treat one another (cf. Phil. 2:5ff; 1 John 3:16). Our attitudes and actions show to whom we belong! 7:10 "do not oppress the widow. . .the orphan. . .the stranger. . .the poor" The NEGATED VERB (BDB 798, KB 897) is a Qal IMPERFECT used in a JUSSIVE sense. Justice without partiality is a recurrent theme of the book of Deuteronomy (cf. Deut. 1:17; 10:17; 16:19; 24:14,17). YHWH defends the defenseless. For an expanded discussion on YHWH's care for widows, see NIDOTTE, vol. 1, pp. 413-415 orphans, see NIDOTTE, vol. 2, pp. 570-571 ▣ NASB, JPSOA "the stranger" NKJV, NRSV "the alien" "the foreigner" "the proselyte" "resident alien" "the guest" This is the Hebrew term (BDB 158) which denotes a resident alien. These were free people, not slaves, but they had limited civil rights. YHWH was seen as their protector and defender as He was for all socially deprived, powerless, and poor people (cf. Exod. 22:21-24; Deut. 10:18). A special third year tithe was received locally to aid society's needy (cf. Deut. 14:28-29; see SPECIAL TOPIC: TITHING). For a good discussion of Israelite social order see Roland deVaux, Ancient Israel: Social Institutions, vol. 1, pp. 69-79. ▣ "do not devise evil in your hearts" This VERB (BDB 362, KB 359) is another Qal IMPERFECT used as a JUSSIVE. This refers to legal procedures (cf. Zech. 8:17) with an emphasis on proper attitude and motives. Treat others with respect as fellow covenant partners. Evil is always self-centered; love is always others-centered! SPECIAL TOPIC: HEART 7:11-12 This is a series of four parallel phrases describing the attitudes of disrespect and disobedience of YHWH's people. "they refused to pay attention" "they turned a stubborn shoulder" (cf. Neh. 9:29) "they stopped their ears from hearing" (cf. Jer. 5:21; 6:10; Ezek. 12:2) "they made their hearts like flint so that they could not hear" also note Ezek. 7:13a and compare Isa. 6:9-10 7:12 "They made their hearts like flint" This Hebrew term (BDB 1038 I; NIDOTTE, vol. 4, p. 167) refers to some kind of very hard material like corundum or diamond (cf. Jer. 17:1). It is used as imagery here of the hardness of the Jewish ancestors' hearts toward their God. This same image of hardness is used in a positive way in Ezek. 3:9 for YHWH equipping the prophet to face strong opposition. This is active refusal to listen and heed YHWH's word and will (the opposite of shema). His people were in open, active, willful rebellion! SPECIAL TOPIC: STUBBORNNESS ▣ "sent His Spirit through the former prophets" This refers to the inspiration of the OT prophets (cf. Zech. 1:4; 7:7; Neh. 9:20,30) by the agency of the Holy Spirit (cf. 1 Pet. 1:11; 2I Pet. 1:21; "the God breathed" of 2 Tim. 3:16). Often in the OT the Spirit is a way of referring to God (e.g., Ps. 139:7-8; Isa. 40:13; 60:10-11) or God's creative activity (e.g., Gen. 1:2). God energizes humans to perform tasks with His strength and wisdom (e.g., Exod. 28:3; 31:3; 35:31,34; Jdgs. 3:10; 6:34; 11:29; 13:54; 14:6,19; 15:14). The OT does not clearly reveal the NT concept of three divine persons with one eternal essence, but it does begin to reveal a personal plurality in Deity. The problem is that plurality and monotheism are hard to reconcile. The church is forced to articulate a triune unity because of the NT affirmations of: the Deity of Jesus the personality of the Spirit SPECIAL TOPIC: INSPIRATION SPECIAL TOPIC: SPIRIT IN THE BIBLE SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: THE TRINITY SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT ▣ "therefore great wrath came from the Lord of hosts" This willful disrespect and disobedience caused the curses of Leviticus 26 and Deuteronomy 28 to become a reality (cf. Dan. 9:1-19). This disobedience with its resulting wrath (cf. Zech. 7:14) caused the nations to misunderstand YHWH and His redemptive purposes (cf. Ezek. 36:22-36). SPECIAL TOPIC: LORD OF HOSTS 7:13 "He called" YHWH called to them through the covenants, the Exodus, the temple, and the prophets (cf. Hosea 11:2), but they would not obey! SPECIAL TOPIC: STUBBORNNESS ▣ "they called and I would not listen" Now the tables are turned! YHWH called and they would not hear, now they call for His help, but He will not hear (cf. Isa. 1:15), not only because of their covenant disobedience, but also their covenant hypocrisy (cf. Isa. 1:11-15). If they would truly repent, YHWH would respond (cf. Isa. 1:16-20). 7:14 "I scattered" YHWH is in control of history! This refers to the Babylonian Exile. This VERB (BDB 704, KB 762) is a Piel IMPERFECT. In the ancient world a military defeat meant the defeat of the national god. Israel and Judah's defeat was not because of YHWH's weakness, but their sin (cf. Daniel 9). It was YHWH who caused both the Assyrian (cf. Isa. 10:5) and Babylonian exiles (cf. Jer. 13:9; 51:20-24). ▣ "the land is desolated" The covenant promises were rescinded (cf. Lev. 26 and Deut. 27-29). The Covenant has always been conditional on God's grace and an appropriate human response. God brought desolation (cf. Jer. 4:6) so that He could bring restoration to a repentant people. Judgment is an act of love (cf. Heb. 12:5-13). SPECIAL TOPIC: COVENANT ▣ "no one went back and forth" NKJV, LXX "no one passed through or returned" "no one went to and fro" "no one living in it" NJB, REB, JPSOA "no one came or went" "without any one to pass through" This unusual phrase is found only in Zech. 7:14 and 9:8. Zechariah is divided into two literary units (chapters 1-8 and 9-14). This unusual phrase appears in both units and, thereby becomes evidence for the unity of the book by one author.