Zechariah 7:6

And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

7:1-7 If we truly desire to know the will of God in doubtful matters, we must not only consult his word and ministers, but seek his direction by fervent prayer. Those who would know God's mind should consult God's ministers; and, in doubtful cases, ask advice of those whose special business it is to search the Scriptures. The Jews seemed to question whether they ought to continue their fasts, seeing that the city and temple were likely to be finished. The first answer to their inquiry is a sharp reproof of hypocrisy. These fasts were not acceptable to God, unless observed in a better manner, and to better purpose. There was the form of duty, but no life, or soul, or power in it. Holy exercises are to be done to God, looking to his word as our rule, and his glory as our end, seeking to please him and obtain his favour; but self was the centre of all their actions. And it was not enough to weep on fast days; they should have searched the Scriptures of the prophets, that they might have seen what was the ground of God's controversy with their fathers. Whether people are in prosperity or adversity, they must be called upon to leave their sins, and to do their duty.

Barnes' Notes on the Bible

And when ye eat and when ye drink, is it not ye who eat and ye who drink? - Conversely now that, after your return, ye feast for joy, this is no religious act; ye have all the good of it, there is no thanksgiving to God. Contrary to the apostle's saying, "Whether ye eat or drink, or whatever ye do, do all to the glow of God" 1 Corinthians 10:31. "He eateth and drinketh to himself, who receiveth the nourishments of the body, which are the common gifts of the Creator, without the needy. And anyone fasts to himself, if he doth not give to the poor what for the time he withdraweth from himself, but keepeth it to be thereafter offered to his appetite. Hence, it is said by Joel, sanctify a fast. For to 'sanctify a fast' is to show an abstinence worthy of God through other good deeds. Let anger cease, quarrels be hushed. For in vain is the flesh worn, if the mind is not refrained from evil pleasures, since the Lord says by the prophet, "Behold, in the day of your fast ye find pleasure. Behold, ye fast for strife and debate ..." Isaiah 57:3-4.

Jamieson-Fausset-Brown Bible Commentary

6. did not ye eat for yourselves?—literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.

Matthew Poole's Commentary

I was as little minded by you in your fasts as in your feasts, and I was as little pleased with your fasts as feasts; self was all in both, you looked no higher. Such fasting commends none to God; you had not been the worse if you had forborne such fasts, nor are you the better for such ill-managed abstinence.

Gill's Exposition of the Entire Bible

And when ye did eat, and when ye did drink,.... Either at common meals, or at their festivals:

did not ye eat for yourselves, and drink for yourselves? merely and only for their own refreshment and pleasure, and not for the glory of God; though that ought to be the principal end in eating and drinking, 1 Corinthians 10:31.

Geneva Study Bible

And when ye ate, and when ye drank, did ye not eat {h} for yourselves, and drink for yourselves?

(h) Did you not eat and drink for your own benefit and necessity, and so likewise you abstained according to your own imaginings, and not after the command and direction of my Law.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6. did eat and … did drink] Rather, eat and drink, as R. V.

did not ye eat for yourselves, &c.?] Lit. is it not you who are eating, and you who are drinking? i.e. is it not simply an act terminating upon yourselves, which in no way affects Me? Comp. 1 Corinthians 8:8.

Pulpit Commentary

Verse 6. - When ye did eat, etc.; better, when ye eat and when ye drink. As in your fasts, so in your rejoicings and your daily life. Did not ye eat for yourselves, etc.? literally, Is it not ye who are eating and ye who are drinking? There the matter ends; it is self that is concerned, and there is no reference to God (comp. 1 Corinthians 8:8; 1 Corinthians 10:31). Zechariah 7:6

Keil and Delitzsch Biblical Commentary on the Old Testament

The first of these four words of God contains an exposure of what might be unwarrantable in the question and its motives, and open to disapproval. Zechariah 7:4. "And the word of Jehovah of hosts came to me thus, Zechariah 7:5. Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh (month), and that for seventy years, did ye, when fasting, fast to me? Zechariah 7:6. And when ye eat, and when ye drink, is it not ye who eat, and ye who drink? Zechariah 7:7. Does it not concern the words, which Jehovah has preached through the former prophets, when Jerusalem was inhabited and satisfied, and her towns round about her, and the south country and the low land were inhabited?" The thought of Zechariah 7:6 and Zechariah 7:7 is the following: It is a matter of indifference to God whether the people fast or not. The true fasting, which is well pleasing to God, consists not in a pharisaical abstinence from eating and drinking, but in the fact that men observe the word of God and live thereby, as the prophets before the captivity had already preached to the people. This overthrew the notion that men could acquire the favour of God by fasting, and left it to the people to decide whether they would any longer observe the previous fast-days; it also showed what God would require of them if they wished to obtain the promised blessings. For the inf. absol. see at Haggai 1:6. The fasting in the seventh month was not the fast on the day of atonement which was prescribed in the law (Leviticus 23), but, as has been already observed, the fast in commemoration of the murder of Gedaliah. In the form צמתּני the suffix is not a substitute for the dative (Ges. 121, 4), but is to be taken as an accusative, expressive of the fact that the fasting related to God (Ewald, 315, b). The suffix is strengthened by אני for the sake of emphasis (Ges. 121, 3). In Zechariah 7:7 the form of the sentence is elliptical. The verb is omitted in the clause הלוא את־הדּברים, but not the subject, say זה, which many commentators supply, after the lxx, the Peshito, and the Vulgate ("Are these not the words which Jehovah announced?"), in which case את would have to be taken as nota nominativi. The sentence contains an aposiopesis, and is to be completed by supplying a verb, either "should ye not do or give heed to the words which," etc.? or "do ye not know the words?" ישׁבת, as in Zechariah 1:11, in the sense of sitting or dwelling; not in a passive sense, "to be inhabited," although it might be so expressed. שׁלוה is synonymous with שׁקטת in Zechariah 1:11. ישׁב, in the sense indicated at the close of the verse, is construed in the singular masculine, although it refers to a plurality of previous nouns (cf. Ges. 148, 2). In addition to Jerusalem, the following are mentioned as a periphrasis for the land of Judah: (1) her towns round about; these are the towns belonging to Jerusalem as the capital, towns of the mountains of Judah which were more or less dependent upon her: (2) the two rural districts, which also belonged to the kingdom of Judah, viz., the negeb, the south country (which Koehler erroneously identifies with the mountains of Judah; compare Joshua 15:21 with Joshua 15:48), and the shephēlâh, or lowland along the coast of the Mediterranean (see at Joshua 15:33).