Zechariah 7:2

When they had sent unto the house of God,.... It is, in the Hebrew text, "when he sent Bethel"; which some, as Kimchi observes, take to be the name of a man that was sent along with those after

When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD, When they had sent unto the house of God Sherezer and Regem-melech, and their men - the Jews

When they, either the captives which still continued in Babylon, or the Jews returned out of captivity, but who dwelt in the country at distance from Jerusalem, had sent unto the house of God; the temple, which now, half built, began to be frequented by priests and people, and where Haggai and Zechariah might be found true prophets. Sherezer and Regem-melech: it appears not who these were, but no doubt they were eminent in dignity and piety, And their men; a train either of friends that accompanied them, or of servants that waited on them. To pray before the Lord, in most solemn manner, and with sacrifices no doubt, for the altar was set up long ago. Now these come to entreat the face of the Lord by prayer, in the house of prayer, for pardon of what was past, and acceptance of them at present, and for answer to their inquiry.

Zechariah 7:2 When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,Ver. 2. When they had sent] They? who? Not the princes of Persia, that were now proselyted, as the vain glorious Jews (and after them Haymo and Hugo) would have it, for the honour of their nation, nor the Samaritans (as some in Theodoret held), as seeming to Judaize in part, to join Jewish ceremonies with heathenish rites; but either the Jews yet remaining in Babylon, as Calvin conceiveth (blaming them for their sloth in not returning when they might, and yet commending them for this, that they had not cast off all care of God’ s sincere service), or else the whole body of the Jews returned, as Junius determineth; or, lastly, some particular man not named, who is brought in, Zechariah 7:3, saying, "Should I weep in the fifth month, separating myself," &c. But that may be an ordinary analogy, the singular for the plural; especially since the embassy was sent in the name of the whole congregation. Unto the house of God] Not to Bethel, as the Septuagint translateth here, nor from Bethel (as the Chaldee), though that is better than the former, and more likely; but, to the house of God, that is, to the temple, which was now well nigh finished; and that gave occasion to the question here propounded. Sherezer and Regemmelech, and their men] That is, their train: for they were men of rank and fashion; as it was fit they should be in such a weighty employment. And here the Septuagint, by their corrupt translating of the text, have caused a strange coil among those that strive to defend them. It is said that they translated against their will; and therefore what can we expect from them but slippery doing? It is most sure that the translation of theirs which we now have, is full of errors; and that they pervert various clear prophecies concerning Jesus Christ, and have occasioned many mistakes, being themselves many times grossly mistaken, as here; unless they did it wilfully. Some learned men think that the Septuagint that we have now, is not theirs. It was burned by Dioclesian (as some hold) in the library of Alexandria, or (as others) by Julius Caesar, when he burnt Serapion. To pray before the Lord] Heb. to entreat the face of the Lord, sc. by prayers and sacrifices in the most solemn sort. The Hebrew properly signifieth to weary the Lord with prayers, to seize upon him with utmost importunity, to give him no rest until he yield, to urge him (as they did the prophet, 2 Kings 2:17) until he be ashamed to deny, till we put him to the blush, or leave a blot in his face (as she, Luke 18:5), unless we may prevail. This must be done, especially when we are to converse with prophets about soul businesses, cases of conscience.

(2) When they had sent . . . before the Lord.—Better, Then [the people of] Bethel [such as] Sherezer and Regemmelech, and his men, sent to entreat the Lord. “Bethel” stands for the inhabitants of Bethel, many of the former inhabitants of which had returned (Ezra 2:28); similarly “Jerusalem” often means “the inhabitants of Jerusalem.” The verb “then there sent” seems to denote an event subsequent to the revelation spoken of in Zechariah 7:1. (Comp. 1 Kings 14:5, where the prophet Ahijah receives warning of the coming of the wife of Jeroboam. Though the literal meaning of “Bethel” is house of God, no instance can be adduced of the words being used to denote the Temple (as it is taken by the English Version). Some (with LXX.) translate “to Bethel;” but this rendering is unsuitable, for we have no reason to suppose that “the priests belonging to the house of the Lord” dwelt specially at Bethel. Others, again, render the words, “when Bethel sent Sherezer, and Regem-melech, and their people.” Sherezer, or rather Sarezer, is mentioned as a name of one of the sons of Sennacherib, Isaiah 37:38, and Nergal-Sarezer occurs Jeremiah 39:3. The name is Assyrian, [Nirgal]-sar-uœur, “May [Nergal] protect the king” (Schrader).

Verse 2. When they had sent - Sherezer and Regem-melech] To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.

2. when they had sent unto the house of God] Rather, And (or now) Bethel sent. “Now they of Bethel had sent.” R. V. Having announced the fact and the date of the word of Jehovah coming to him again in Zechariah 7:1, the prophet breaks off, as it were, to state the occasion of its coming in Zechariah 7:2-3—now, why it came was that Bethel sent, &c. Then in Zechariah 7:4 he resumes by repeating the phrase of Zec 7:1, “and (as I said) the word of the Lord came unto me,” and passes on to the message itself. We have a similar construction, with the repetition of the word “take” Zechariah 6:10-11. It is best to regard Bethel here as a proper name. It was one of the cities to which captives had returned (Ezra 2:1; Ezra 2:28, “every one unto his own city”), and from it the question here proposed emanated. Sherezer and Regemmelech, and their men] It is better to take these, as in A. V. and R. V., to be the deputation, or persons sent. It is possible, however, to render, when Bethel, viz. Sharezer, &c. sent (men). In that case Sharezer and Regem-melech would probably be the chief men of the city, their names being those which were given them in Babylon. For Sharezer comp. Isaiah 37:38; 2 Kings 19:37. Regemmelech has been supposed to be an official title and to signify, “friend of the king.” to pray before] Lit. smooth or stroke the face of, i.e. propitiate or seek the favour of. Comp. chap. Zechariah 8:21-22; Exodus 32:11; Psalms 45:12. It is also used of imploring the favour of man, Job 11:19; Proverbs 19:6.

When they held sent unto the house of God - Rather, “And Bethel sent;” that is, the inhabitants of Bethel sent. “The house of God” is nowhere in Holy Scripture called Bethel. Bethel is always the name of the place. .

OF MORAL AND , Zechariah 7:1 to Zechariah 8:23.After a silence of nearly two years the voice of Zechariah was heard again.