Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
tion added. For though it became the Jews through their whole life to abstain from all defilements, yet we know that when a fast or any particular sacrifice was appointed, they were more diligent and solicitous to cast aside every pollution. We now then understand what the Jews had in view, and what they meant by these words. It now follows ---
Zechariah 7:4-9
4. Then came the word of the LORD of hosts unto me, saying,
4. Et datus sermo Iehovae exercituum mihi fuit, dicendo,
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?
5. Dic ad totum populum terrae et ad sacerdotes, dicendo, Quum jejunastis et planxistis in quinto et septimo (mense, subaudiendum est) et his septuaginta annis, an jejunando jejunastis mihi, mihi?
6. And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?
6. Et quum comedistis, et quum bibistis, annon vos comedistis et vos bibistis?
7. Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?
7. Annon ad sermones quos clamavit Iehova in manu prophetarum priorum, quum esset Ierusalem quieta et opulenta (vel, quieta et tranquilla; diximus enim alibi de hac voce [{]}ישבתet urbes ejus per circuitus ejus, et meridies, et campestris regio quieta?
8. And the word of the LORD came unto Zechariah, saying,
8. Et factus est sermo Iehovae ad Zachariam, dicendo,
9. Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
9. Sic dicit Iehova exercituum, dicendo, judiciam veritatis (hoc est, verum; non fallax, sincerum et integrum) judicate, et beneficentiam et misericordias facite quisque cum fratre suo.
Here the Prophet tells us that he was sent to the people and to the priests, not so much to teach the messengers who came from distant lands, as to correct the vices of his own nation; for the Jews had then begun, according to their usual manner, to dissemble with God, and had glided, as it has elsewhere appeared, into many evil practices. And it appears evident, that God did not commit to Zechariah what the messengers might bring back to Chaldea; but that an occasion was taken to remind the Jews, that they were to look to themselves. It may have been the case, that the priests themselves and all the rest had begun to raise a controversy, ``How is this? our brethren inquire, whether the fast is to be still observed:'' and the opinions might have been various. But as this is doubtful, I leave it as such. We however see that the Prophet does not speak here respecting the captives, nor does he address to their messengers anything which they might convey to Chaldea, but turns his discourse to the priests and to the people. The sum of the whole is, that while the