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

(b) That is, the rest of the people that yet remained in Chaldea, sent to the Church at Jerusalem for the resolution of these questions, because these feasts were consented upon by the agreement of the whole Church, the one in the month that the temple was destroyed, and the other when Gedaliah was slain; Jer 41:2.

Wesley's Notes

7:2 When they - The captives who still continued in Babylon. The house of God - The temple, which now half built began to be frequented. Regem - melech - It appears not who these were, but no doubt they were eminent in dignity and piety. Their men - The train of friends that accompanied them. To pray - To intreat the Lord for pardon of what was past, acceptance of them at present, and an answer to their enquiry.

King James Translators' Notes

pray...: Heb. intreat the face of

Scofield Reference Notes

[2] they

"They," i.e. of the captivity in Babylon. The mission of these Jews of the captivity concerned a fast day instituted by the Jews in commemoration of the destruction of Jerusalem, wholly of their own will, and without warrant from the word of God. In the beginning there was doubtless sincere contrition in the observance of the day; now it had become a mere ceremonial. The Jews of the dispersion would be rid of it, but seek authority from the priests. The whole matter, like much in modern pseudo-Christianity, was extra-Biblical, formal, and futile. Jehovah takes the occasion to send a divine message to the dispersion. That message is in five parts:

(1) Their fast was a mere religious form; they should rather have given heed to the "former prophets" (vs. 4-7; Cf. Isa 1:12 Mt 15:1-10

(2) they are told why their 70 years' prayer has not been answered (Zech 7:8-14); cf. Ps 66:18 Isa 1:14-17

(3) the unchanged purpose of Jehovah, and the blessing of Israel in the kingdom Zech 8:1-8 cf. a like order in Isa 1:24-31 2:1-4

(4) the messengers of the captivity are exhorted to hear the prophets of "these days," i.e, Haggai, Zechariah, and Malachi, and to do justly; then all their fasts and feasts will become gladness and joy Zech 8:9-19.

(5) they are assured that Jerusalem is yet to be the religious centre of the earth Zech 8:20-23 Isa 2:1-3 Zech 14:16-21.

Jamieson-Fausset-Brown Bible Commentary

2. they . sent unto . house of God-The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (Ezr 3:3), though the temple was not completed till two years afterwards (Ezr 6:15). The priests' duty was to give decision on points of the law (De 17:9; Mt 2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zec 7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Zec 3:7; Ho 8:1). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so.

Sherezer-an Assyrian name meaning, "Prefect of the treasury."

Regemmelech-meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.

pray before the Lord-literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (1Sa 13:12).

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.