Who were the people of Bethel mentioned in Zechariah 7:2? Definition And Summary “People of Bethel” in Zechariah 7:2 describes a post-exilic community living in and around the ancient town of Bethel who, in December 518 BC (fourth year of King Darius I), commissioned a delegation to Jerusalem—specifically to “seek the LORD’s favor” concerning the continuance of memorial fasts linked to the former temple’s destruction. Berean Standard Bible (Zechariah 7:2-3): “Now the people of Bethel had sent Sharezer and Regem-melech and their men to plead for the LORD’s favor and to ask the priests of the house of the LORD of Hosts and the prophets, ‘Should I mourn and fast in the fifth month as I have done for so many years?’” Geographic And Historical Background Of Bethel • Hebrew בֵּית־אֵל, “House of God.” • Located ~19 km/12 mi north of Jerusalem on the border of Benjamin and Ephraim (Genesis 12:8; Judges 4:5). • Important covenant site: Jacob’s dream (Genesis 28), Samuel’s circuit (1 Samuel 7:16), Jeroboam’s rival altar and golden calf (1 Kings 12:29). • Fell to Assyria (722 BC), then repopulated under the Babylonians and, after 539 BC, under Persian administration. The Post-Exilic Bethel Community • Ezra 2:28 / Nehemiah 7:32 list 223 returnees from “Bethel and Ai.” • Archaeology: W. F. Albright’s 1934 excavation (modern Beitin) documents 6th-century BC Persian-period occupancy (pottery, coin of Darius I). • Functioned as a provincial town with elders (cf. Ezra 10:14) capable of sending official envoys. The Delegates: Sharezer And Regem-Melech Sharezer (Akkadian, Šarru-ušur, “May the king protect”) • Name appears in 2 Kings 19:37 of an Assyrian prince, implying widespread use among Semitic elites. Regem-melech (Hebrew-Aramaic, “Friend/Official of the king”) • Possibly a Persian-period title rather than a personal name, indicating court connection. The phrase “and their men” shows both served as heads of a larger retinue, signifying the inquiry’s civic, not merely private, character. Purpose Of The Mission • Question: whether to maintain the fifth-month fast (commemorating Nebuchadnezzar’s burning of the temple, 2 Kings 25:8-10). • Timing: fourth year of Darius I; second temple foundations already in place (Ezra 6:14-15). • Goal: divine guidance via Jerusalem’s priesthood and the prophets (Haggai had prophesied two years earlier; Zechariah now receives oracles). Interpretive Options For “People Of Bethel” A. The literal inhabitants of the town Bethel (majority view). B. A Persian administrative district named for Bethel that encompassed nearby villages. C. A temple-centre faction once aligned with the illicit cult established by Jeroboam, now seeking legitimacy under the rebuilt Jerusalem temple. Theological Message In Zechariah’S Response (7:4–8:23) • True worship requires justice, mercy, and compassion (7:9-10). • When obedience replaces ritualism, fasts will turn to festivals (8:19). • The LORD’s answer transcends Bethel’s local concern, applying to the whole covenant community and, prophetically, to “many peoples and strong nations” (8:22). Archaeological And Extrabiblical Parallels • Elephantine Papyri (407 BC) record Jews in Egypt consulting Jerusalem about Passover, showing pattern of outlying communities seeking priestly rulings. • Persian-period stamp-handle inscribed “ַּלְמְלֶךְ” (belonging to the king) found at Bethel corroborates presence of royal-connected officials, consistent with Regem-melech’s title. Harmony With The Rest Of Scripture • Isaiah 58 and Hosea 6:6 already stress heart-obedience over ritual fasting. • Post-exilic continuity: cf. Nehemiah 8:9 (people weep during Torah reading) → Ezra instructs joy rather than mourning when covenant relationship is restored. Practical Application • Historical inquiry into Bethel’s emissaries illustrates God’s concern with motive in worship. • Reminds contemporary believers that ecclesiastical rites, however venerable, are subordinate to covenant obedience fulfilled in Christ (Colossians 2:16-17). Conclusion The “people of Bethel” were a restored Jewish community whose representatives, Sharezer and Regem-melech, traveled to Jerusalem in 518 BC to consult priests and prophets about ritual fasting. Archaeology, linguistic evidence, and intertextual consistency corroborate the account, underscoring Scripture’s reliability and the enduring principle that genuine devotion surpasses mere ceremony. |
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