Zechariah 7:8
And the word of the LORD came to Zechariah, saying,
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EXPOSITORY (ENGLISH BIBLE)
7:8-14 God's judgements upon Israel of old for their sins, were written to warn Christians. The duties required are, not keeping fasts and offering sacrifices, but doing justly and loving mercy, which tend to the public welfare and peace. The law of God lays restraint upon the heart. But they filled their minds with prejudices against the word of God. Nothing is harder than the heart of a presumptuous sinner. See the fatal consequences of this to their fathers. Great sins against the Lord of hosts, bring great wrath from his power, which cannot be resisted. Sin, if regarded in the heart, will certainly spoil the success of prayer. The Lord always hears the cry of the broken-hearted penitent; yet all who die impenitent and unbelieving, will find no remedy or refuge from miseries which while here they despised and defied, but which they then will not be able to bear.Instead of quoting the former prophets, Zechariah gives the substance of their exhortations, as renewed to himself. 7. Should ye not hear the words—rather, "Should ye not do the words," as their question naturally was as to what they should do (Zec 7:3); "hearing" is not mentioned till Zec 7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Zec 7:9-14) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (Isa 58:3; Jer 14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.

the plain—southwest of Jerusalem. They then inhabited securely the region most unguarded.

See Zechariah 7:4And the word of the Lord came unto Zechariah, saying. Giving him orders to repeat what the former prophets had said, and to urge the same things on the people which they had before rejected, the rejection of which had issued in their ruin. And the word of the LORD came unto Zechariah, saying,
EXEGETICAL (ORIGINAL LANGUAGES)
8–11. The Answer. Second Section

8. the word of the Lord came] It is not necessary to suppose that there was a break, or interval of time, between the sections which are introduced by this formula. The frequent appeal to Jehovah, as the Author of their prophecies, is a characteristic of the post-captivity prophets. Comp. chap. 8 (in which the phrase “thus saith Jehovah,” or “Jehovah of hosts,” occurs thirteen times), Haggai 2:6, note.Verses 8-14. - § 8. The people are further reminded that they had been disobedient in old time, and had been punished by exile. Verse 8. - Unto Zechariah. The prophet speaks of himself in the third person, as in Zechariah 1:1. A further explanation of God's answer is next given. Some critics suppose that this verse is an interpolation, and that vers. 9, 10 are "the words" referred to in ver. 7. To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city, in which Jehovah daily proclaims His right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world. Zephaniah 3:1. "Woe to the refractory and polluted one, the oppressive city! Zephaniah 3:2. She has not hearkened to the voice; not accepted discipline; not trusted in Jehovah; not drawn near to her God. Zephaniah 3:3. Her princes are roaring lions in the midst of her; her judges evening wolves, who spare not for the morning. Zephaniah 3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is holy, to violence to the law." The woe applies to the city of Jerusalem. That this is intended in Zephaniah 3:1 is indisputably evident from the explanation which follows in Zephaniah 3:2-4 of the predicates applied to the city addressed in Zephaniah 3:1. By the position of the indeterminate predicates מוראה and נגאלה before the subject to which the hōi refers, the threat acquires greater emphasis. מוראה is not formed from the hophal of ראה (ἐπιφανής, lxx, Cyr., Cocc.), but is the participle kal of מרא equals מרה or מרר, to straighten one's self, and hold one's self against a person, hence to be rebellious (see Delitzsch on Job, on Job 33:2, note). נגאלה, stained with sins and abominations (cf. Isaiah 59:3). Yōnâh does not mean columba, but oppressive (as in Jeremiah 46:16; Jeremiah 50:16, and Jeremiah 25:38)), as a participle of yânâh to oppress (cf. Jeremiah 22:3). These predicates are explained and vindicated in Zephaniah 3:2-4, viz., first of all מוראה in Zephaniah 3:2. She gives no heed to the voice, sc. of God in the law and in the words of the prophets (compare Jeremiah 7:28, where קול יהוה occurs in the repetition of the first hemistich). The same thing is affirmed in the second clause, "she accepts no chastisement." These two clauses describe the attitude assumed towards the legal contents of the word of God, the next two the attitude assumed towards its evangelical contents, i.e., the divine promises. Jerusalem has no faith in these, and does not allow them to draw her to her God. The whole city is the same, i.e., the whole of the population of the city. Her civil and spiritual rulers are no better. Their conduct shows that the city is oppressive and polluted (Zephaniah 3:3 and Zephaniah 3:4). Compare with this the description of the leaders in Micah 3:1-12. The princes are lions, which rush with roaring upon the poor and lowly, to tear them in pieces and destroy them (Proverbs 28:15; Ezekiel 19:2; Nahum 2:12). The judges resemble evening wolves (see at Habakkuk 1:8), as insatiable as wolves, which leave not a single bone till the following morning, of the prey they have caught in the evening. The verb gâram is a denom. from gerem, to gnaw a bone, piel to crush them (Numbers 24:8); to gnaw a bone for the morning, is the same as to leave it to be gnawed in the morning. Gâram has not in itself the meaning to reserve or lay up (Ges. Lex.). The prophets, i.e., those who carry on their prophesying without a call from God (see Micah 2:11; Micah 3:5, Micah 3:11), are pōchăzı̄m, vainglorious, boasting, from pâchaz, to boil up or boil over, and when applied to speaking, to overflow with frivolous words. Men of treacheries, bōgedōth, a subst. verb, from bâgad, the classical word for faithless adultery or apostasy from God. The prophets proved themselves to be so by speaking the thoughts of their own hearts to the people as revelations from God, and thereby strengthening it in its apostasy from the Lord. The priests profane that which is holy (qoodesh, every holy thing or act), and do violence to the law, namely, by treating what is holy as profane, and perverting the precepts of the law concerning holy and unholy (cf. Ezekiel 22:26).
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