Zechariah 7:2

KJV

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

KJV (with Strong's)

When they had sent {H7971} unto the house {H1004} of God {H410} Sherezer {H8272} and Regemmelech {H7278}, and their men {H582}, to pray {H2470} before {H6440} the LORD {H3068},

Complete Jewish Bible

He sent Sar'etzer and Regem-Melekh with his men to Beit-El in order to ask ADONAI's favor,

Berean Standard Bible

Now the people of Bethel had sent Sharezer and Regem-melech, along with their men, to plead before the LORD

American Standard Version

Now they of Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favor of Jehovah,

Commentary

### SUMMARY
Zechariah 7:2 introduces a significant moment in post-exilic Judah, detailing the arrival of a delegation from Bethel, led by Sherezer and Regemmelech, to Jerusalem. Their purpose in coming to "the house of God" was explicitly "to pray before the LORD," setting the stage for a divine inquiry regarding the continued observance of certain fasts, a question that reveals the spiritual state and concerns of the returned community.

### CONTEXT
* **Literary Context:** Zechariah 7 marks a distinct shift in the book, moving from the eight night visions (chapters 1-6) to a series of oracles prompted by a specific inquiry from a delegation. This verse initiates the dialogue, establishing the setting and the participants. The preceding chapters focused on God's call for repentance, His promise of restoration for Jerusalem and the Temple, and the establishment of righteous leadership. [Zechariah 7:1](/zechariah/7-1 "Zechariah 7:1 - Dating the Delegation") precisely dates this event to the fourth year of Darius's reign, placing it approximately two years after Zechariah's initial prophetic messages began, and about eighteen years after the first wave of exiles returned. This delegation's question, fully revealed in [Zechariah 7:3](/zechariah/7-3 "Zechariah 7:3 - The Question of Fasting"), concerns the ongoing practice of fasts instituted during the Babylonian exile, indicating a community grappling with how to live out their faith in a new era of restoration.
* **Historical & Cultural Context:** The events of Zechariah 7:2 unfold around 518 BC, a crucial period for the Jewish community recently returned from seventy years of Babylonian exile. Though the initial decree of Cyrus in 538 BC allowed their return ([Ezra 1](/ezra/1 "Ezra 1 - Cyrus's Decree")), the rebuilding of the Temple in Jerusalem had stalled for many years due to opposition and apathy ([Ezra 4](/ezra/4 "Ezra 4 - Opposition to Rebuilding")). Prophets like Haggai and Zechariah were raised up by God to stir the people to resume and complete the Temple construction, which was now underway. The delegation from Bethel, a significant city north of Jerusalem with a rich, albeit sometimes problematic, history in Israel (e.g., [Genesis 28:10-22](/genesis/28-10-22 "Genesis 28:10-22 - Jacob's Dream at Bethel")), traveled to Jerusalem, the re-established spiritual and political center. Their inquiry about fasting reflects a cultural practice deeply ingrained during the exile, where fasts commemorated national tragedies like the destruction of the Temple and Jerusalem ([Zechariah 8:19](/zechariah/8-19 "Zechariah 8:19 - Fasts Turned to Feasts")). Now, with the Temple being rebuilt, the people questioned the continued necessity of these mournful observances.
* **Key Themes:** This verse introduces several key themes that permeate Zechariah 7 and 8. Firstly, it highlights the **Centrality of the Temple** as the designated place for approaching God and seeking His will, even while it was still under construction. The delegation's journey to the "house of God" underscores its enduring significance as the spiritual hub for the covenant community. Secondly, the delegation's stated purpose "to pray before the LORD" emphasizes the theme of **Seeking Divine Guidance**. The people, through their representatives, are shown to be actively engaging with God regarding their religious practices, reflecting a desire to align their lives with His expectations. This contrasts sharply with the earlier generations who neglected God's commands, leading to the exile ([Zechariah 1:3-6](/zechariah/1-3-6 "Zechariah 1:3-6 - Call to Repentance")). Finally, the verse subtly introduces the theme of **Authentic Worship vs. Ritualism**, which Zechariah will powerfully address in the subsequent verses. The question about fasting is not merely procedural but delves into the heart of their devotion and whether their religious observances truly honored God or were merely external rituals.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **house (Hebrew, _bayith'_):** This word, H1004, carries a broad semantic range, encompassing not just a physical dwelling but also a family, household, or, as in this context, a sacred edifice like the Temple. Its use here as "the house of God" (paired with H410, `ʼêl`) specifically refers to the Second Temple in Jerusalem, which was under reconstruction. The term emphasizes its role as the designated place where God's presence dwelt among His people and where they could approach Him for worship and counsel.
* **pray (Hebrew, _châlâh'_):** The root H2470, `châlâh`, means "to be rubbed or worn," and figuratively, "to be weak, sick, afflicted." In its causative form, it means "to grieve, make sick," but also "to stroke (in flattering), entreat, beseech, make prayer, make suit." This suggests a humble, earnest, and perhaps even desperate supplication. The delegation was not merely performing a ritual but was actively "making suit" or "entreating" the LORD, indicating a deep desire for divine response to their pressing question.
* **LORD (Hebrew, _Yᵉhôvâh'_):** H3068, `Yᵉhôvâh`, is the sacred, covenantal name of God, derived from the verb "to be," signifying "the self-Existent" or "Eternal." This name emphasizes God's unchanging nature, His faithfulness to His covenant promises, and His absolute sovereignty. The delegation's action of praying "before the LORD" underscores that their appeal was directed to the one true, living God of Israel, not to an idol or a lesser deity, highlighting the seriousness and theological weight of their inquiry.

#### Verse Breakdown
* **"When they had sent unto the house of God":** This clause establishes the action and destination. "They" refers to the community in Bethel, a city north of Jerusalem. The act of "sending" implies a deliberate, organized delegation. Their destination, "the house of God," is the Temple in Jerusalem, the spiritual center of the Jewish people, signifying the gravity of their mission and the proper place for seeking divine counsel.
* **"Sherezer and Regemmelech, and their men":** This identifies the leaders of the delegation. Sherezer (H8272, `Sharʼetser`) and Regemmelech (H7278, `Regem Melek`) bear distinctly Babylonian names. This detail is significant, indicating that even after the return from exile, Babylonian cultural influence persisted, and individuals with such names held positions of prominence or representation within the Jewish community. The inclusion of "and their men" suggests a formal, representative body.
* **"to pray before the LORD,"**: This final clause states the explicit purpose of their journey and the delegation's ultimate intent. The phrase "to pray before the LORD" (using H6440, `pânîym`, for "before," literally "face") signifies a direct approach to God, seeking His presence, favor, or, as the subsequent verses reveal, His specific guidance on a matter of religious observance. It underscores a desire for divine interaction and revelation.

#### Literary Devices
Zechariah 7:2 employs several subtle literary devices. The use of **Proper Nouns** like "Sherezer" and "Regemmelech" serves as a form of **Historical Allusion**, immediately signaling the recent Babylonian exile and its lasting cultural impact on the returning community. These names, foreign in origin, underscore the historical reality from which the people were emerging. The phrase "the house of God" functions as a form of **Metonymy**, where "house" stands in for the entire Temple complex and its associated religious activities, emphasizing its central role as the locus of divine presence and worship. Furthermore, the very act of "sending" a delegation "to pray before the LORD" employs **Symbolism**, representing the post-exilic community's renewed, albeit sometimes imperfect, desire to seek God's will and re-establish proper covenant relationship after the period of divine judgment and restoration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 7:2 serves as a pivotal introduction to a profound theological discussion on the nature of true worship and obedience. The delegation's journey to "the house of God" to "pray before the LORD" highlights the enduring human need to seek divine counsel, especially in times of transition or uncertainty. It underscores that genuine faith involves not merely adherence to ritual but a heartfelt desire to understand and align with God's will. The question about fasting, which follows this verse, reveals a community grappling with the external forms of piety versus the internal transformation God desires. This passage sets the stage for God's response, which will challenge their motivations and call them to a deeper, more ethical and just expression of their faith, emphasizing mercy and truth over mere ceremonial observance.

* [1 Samuel 7:5](/1_samuel/7-5 "1 Samuel 7:5 - Samuel Prays for Israel"): Samuel calls the people to gather and he will pray for them, showing the importance of intercession.
* [Psalm 27:4](/psalms/27-4 "Psalm 27:4 - Desiring to Dwell in the House of the LORD"): David expresses a deep longing to dwell in the house of the LORD and inquire in His temple, echoing the desire to be in God's presence.
* [Matthew 7:7-8](/matthew/7-7-8 "Matthew 7:7-8 - Ask, Seek, Knock"): Jesus encourages persistent seeking of God's will through prayer, promising that those who seek will find.

### REFLECTION AND APPLICATION
Zechariah 7:2 offers a powerful reminder of the human inclination to seek divine guidance, particularly when faced with questions about religious practice or life's uncertainties. The delegation from Bethel, despite their imperfect understanding of God's desires, took the initiative to travel to the spiritual center and "pray before the LORD." This act of seeking should inspire believers today. In a world filled with conflicting voices and complex decisions, the first and most crucial step for the follower of Christ is to earnestly seek God's face through prayer, diligent study of His Word, and engagement with the community of faith. It challenges us to move beyond mere ritual or tradition and to genuinely inquire into the heart of God, asking not just "What should we do?" but "What does God truly desire from us?" This verse calls us to cultivate a posture of humility and dependence, recognizing that true wisdom and direction come from Him alone.

#### Questions for Reflection
* **When faced with significant decisions or spiritual questions, what is your first impulse? Do you consistently "pray before the LORD"?**
* **How does your personal or corporate worship reflect a genuine desire to seek God's will, rather than merely fulfilling religious obligations?**
* **In what ways might you be holding onto traditions or practices that, while perhaps well-intentioned, might miss the heart of what God truly desires?**

### FAQ
**Who were Sherezer and Regemmelech, and why are their names significant?**

Answer: Sherezer (H8272, `Sharʼetser`) and Regemmelech (H7278, `Regem Melek`) were the leaders of the delegation from Bethel. Their names are significant because they are distinctly Babylonian, not Hebrew. Sherezer is a common element in Assyrian/Babylonian names (e.g., Nergal-Sharezer in [Jeremiah 39:3](/jeremiah/39-3 "Jeremiah 39:3 - Babylonian Officials")). Regemmelech means "king's friend" or "king's stone." The fact that prominent individuals in the post-exilic Jewish community still bore such names highlights the profound and lasting cultural influence of the Babylonian exile. It suggests that even after returning to Judah, many retained aspects of their life in Babylon, including their given names, indicating the complex identity of the returned exiles. Their presence underscores the historical reality of the Jewish people's recent past under foreign domination, even as they sought to re-establish their identity and faith in their homeland.

### CHRIST-CENTERED FULFILLMENT
Zechariah 7:2, with its depiction of a delegation traveling to "the house of God" to "pray before the LORD," foreshadows the ultimate access to God provided through Jesus Christ. In the Old Testament, the Temple served as the physical dwelling place of God's presence and the primary means by which people could approach Him. The delegation's journey to Jerusalem symbolized the necessity of drawing near to God in His designated place. However, Jesus declared Himself to be the true Temple, stating, "[Destroy this temple, and in three days I will raise it up](/john/2-19 "John 2:19 - Jesus Predicts His Resurrection")" (referring to His body). Through His sacrificial death and resurrection, Jesus became the ultimate "house of God," the new and living way to the Father ([Hebrews 10:19-20](/hebrews/10-19-20 "Hebrews 10:19-20 - The New and Living Way")). No longer do we need to travel to a physical building to "pray before the LORD"; instead, believers, through faith in Christ, are indwelt by the Holy Spirit and become "[a temple of the Holy Spirit](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body, a Temple")" ([1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body, a Temple")). Our prayers are now offered directly to God through Jesus, our great High Priest, who "[ever lives to make intercession for us](/hebrews/7-25 "Hebrews 7:25 - Jesus Our Intercessor")" ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Jesus Our Intercessor")). Thus, the earnest seeking of God's face seen in Zechariah 7:2 finds its perfect fulfillment and accessibility in Christ, who is our direct and living connection to the Father.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 8:21

And the inhabitants of one [city] shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also.

Jeremiah 26:19

Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.

1 Samuel 13:12

Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the LORD: I forced myself therefore, and offered a burnt offering.

1 Kings 13:6

And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as [it was] before.

Exodus 32:11

And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

Ezra 6:10

That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.

Ezra 7:15

And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation [is] in Jerusalem,