To speak to the priests of the house of the Lord of hosts, and to the prophets, saying: Must I weep in the fifth month, or must I sanctify myself as I have now done for many years?
לֵאמֹ֗ר אֶל־הַכֹּֽהֲנִים֙ אֲשֶׁר֙ לְבֵית־יְהוָ֣ה צְבָא֔וֹת וְאֶל־הַנְּבִיאִ֖ים לֵאמֹ֑ר הַֽאֶבְכֶּה֙ בַּחֹ֣דֶשׁ הַחֲמִשִׁ֔י הִנָּזֵ֕ר כַּאֲשֶׁ֣ר עָשִׂ֔יתִי זֶ֖ה כַּמֶּ֥ה שָׁנִֽים׃
5 Church Fathers comment on this verse
The place of worship was referred to as the temple, the sanctuary, and the most sacred area, similar to what Zechariah mentions regarding those who inquired, ‘If one enters the sanctuary, or if we observe a fast,’ reflecting the restoration of the tabernacle along with all its associated elements.
Now, the skeptics, Sarasar and Arsever, sent some individuals to consult the priests and prophets, asking, “Is it right for us to continue the mourning rituals we have upheld for many years during the fifth month, particularly now that the holy temple is established and our captivity has ended?” This inquiry stemmed from their tradition of fasting, a practice they had observed for an extended period. When Israel was in exile, they maintained their solemn time of lamentation and fasting. Therefore, the skeptics questioned whether it was essential to persist in these acts of consecration and mourning following the completion of the temple or if they should finally set aside these observances now that the reasons for grief had ceased.
In the fourth year of summer under King Darius, the Lord spoke to Zechariah in the fourth month, specifically the ninth month known as Chislev, which aligns with December. The remaining Jews in Babylon instituted certain fasts: one in the fifth month of Tammuz, or Thammuz, to remember the destruction of the temple, and another in the seventh month to grieve the assassination of Gedaliah, the governor appointed by the Babylonians to oversee those left in Judah. They sent messengers to Jerusalem seeking guidance from the prophets and priests on whether to continue these fasts, feeling it was inappropriate to express sorrow in Babylon while their fellow countrymen celebrated in Judah.
The Lord responded through the prophet, instructing the messengers to relay a crucial message: they were mistaken in thinking that their captivity was solely due to the observance of uncommanded fasts. Instead, the Lord warned them, indicating that the true reason for their exile was their failure to uphold His commandments and laws. This is highlighted in the following inquiry: "If ye fast or mourn in the fifth month, as ye say, for seventy years, shall ye fast unto Me?" (Zechariah 7:5). The Lord did not ordain these fasts nor did He emphasize fasting through His prophets before and after the exile; rather, He called for righteous judgment and instructed their forefathers: "Judge righteous judgment, and do mercy and bounty to everyone to his brother" (Zechariah 7:9). Their disregard for these teachings incited His anger, resulting in their expulsion from the land. Despite His cries to them before the exile, they ignored Him; now, amidst their captivity, they cry out, yet He does not respond. For it is said, "They have given their shoulders to despise, and they have weighed down their ears, that they should not hear, and they have made their heart like adamantine" (Zechariah 7:11-12).
In the fourth year of King Darius, during the ninth month known as Kaslev and on the fourth day of that month, a delegation including Sarasar and Rogommelech, along with others, approached the house of God. These individuals, believed by the Hebrews to be Persian leaders serving King Darius who revered the Lord, sought to inquire of the priests and prophets regarding their religious practices. They asked whether they should continue to mourn and fast as was customary in the past, or if they could now replace their sorrow with joy.
The context of their question stems from the historical event in the fifth month, referred to as July by the Romans, when Nebuchadnezzar devastated Jerusalem. Consequently, the people observed periods of fasting and weeping in response to the destruction. However, with the temple's reconstruction now complete, they found no ongoing justification for such mourning. Thus, they posed the question of whether it was appropriate to cease their expressions of grief in favor of joy.
It is also noteworthy that the acts of weeping and fasting are designated as acts of sanctification. This is reflected in the book of the prophet Joel, where the priests are instructed to declare a holy fast and to proclaim healing (Joel 2:15). The disciplines of fasting and abstinence are believed to mend the brokenness of the sinner and to sanctify those who are restored.
Some claimed that they were the leaders of the Hufeans, influenced by Salmanassar, as well as other groups later identified as Samaritans. Yet, the Holy Scriptures do not clarify whether they were part of these or other nations. What is clear is that they were outsiders, governing over other outsiders. Living near the Jewish community, they adopted much from the teachings of the Prophets and devout individuals. Consequently, they offered sacrifices to God, seeking guidance from the priests and Prophets about whether the temple of God had been suitably adorned or if they needed to again seek His favor through fasting, a practice they had maintained for quite some time. In response to their inquiry, the Almighty speaks to His people, instructing them on the right course of action. For He says:
Passages read together with this verse.
THEOSIS