Zechariah 7:4–7

Zechariah 7:4 — The Word Comes to Zechariah The oracle opens with the characteristic prophetic formula "the word of Yahweh of Armies came to me," establishing that what follows is not Zechariah's own moral judgment but a direct divine communication. The divine title Yahweh of Armies (Sabaoth) — used over 50 times in Zechariah alone — is deliberate: this is the sovereign Lord of all heavenly and earthly powers addressing a post-exilic community still fragile in its restored identity. The weight of that title frames everything that follows.

Zechariah 7:5 — The Seventy Years of Fasting God directs Zechariah to address both "all the people of the land and the priests" — a rhetorically significant pairing. Priests and laity alike stand accused. The fasting in question refers to the communal fasts that had developed during the Babylonian exile, particularly the fasts of the fifth month (commemorating the destruction of Jerusalem and the Temple, cf. 2 Kgs 25:8–9) and the seventh month (commemorating the assassination of Gedaliah, cf. 2 Kgs 25:25). These were not Mosaic prescriptions but practices that arose organically from the trauma of exile. God does not condemn the fasts as such, but asks a searing question: did you fast to me, really to me? The Hebrew repetition (lî, lî — "to me, to me") is emphatic and almost wounded in tone. God is not questioning the external act but the interior direction of the heart. For seventy years — the very period Jeremiah had prophesied for the exile (Jer 25:11–12) — the people performed these fasts, yet God asks whether He was ever truly the object of those acts of mourning. The implication is stunning: an entire generation of ritual observance may have been fundamentally misdirected.

Zechariah 7:6 — Eating and Drinking for Yourselves God broadens the interrogation beyond fasting to include feasting. If you eat and drink, don't you eat and drink for yourselves? The parallelism is deliberate and devastating. Just as fasting can be self-serving — rooted in grief over national loss, social identity, or performative piety rather than genuine turning toward God — so too can ordinary consumption. The verse refuses to let us off the hook by contrasting "bad fasting" with "good feasting." Both eating and refraining from eating, when they orbit the self, are spiritually empty. The deepest question is not what the body does, but for whom. This anticipates Paul's principle in 1 Corinthians 10:31: "Whether you eat or drink, or whatever you do, do all to the glory of God."

Zechariah 7:7 — This Is Not New: The Former Prophets Said the Same God closes this opening oracle with a historical reference: these are not novel accusations — they are the very words the former prophets proclaimed when Jerusalem was still "inhabited and in prosperity." The "former prophets" refers to the classical prophets of the pre-exilic period — Isaiah, Jeremiah, Amos, Micah — who relentlessly challenged hollow ritualism (cf. Isa 1:11–17; Amos 5:21–24; Mic 6:6–8). The mention of Jerusalem's prosperity alongside the cities of the Negev (the South) and the Shephelah (the lowland) conjures the image of a full, flourishing land — the very land that was stripped away in judgment. The implication is sobering: Israel's fasting in exile may simply be a continuation of the same self-centered religion that preceded the exile. External circumstances changed (from prosperity to devastation), but the interior posture of the heart did not. The ruins of Jerusalem were not enough to produce genuine conversion.

Typological and Spiritual Senses Typologically, these seventy years of hollow fasting prefigure the danger that confronts the Church in every age: the drift from leitourgia as self-offering into leitourgia as self-expression or communal identity marker. Zechariah's oracle is a type of Christ's own challenge in Matthew 6:16–18, where the Lord warns against fasting "to be seen by men" — for those who do so have already received their reward. The spiritual sense (the sensus plenior) of this passage calls every believer to the examination of conscience that underlies authentic liturgical participation: am I here for God, or for myself?

Catholic tradition offers a uniquely rich lens through which to read God's challenge here, because the Church has always held together the indispensability of external religious practice and the absolute priority of interior conversion.

The Catechism of the Catholic Church teaches that fasting is one of the three classic expressions of penance (alongside prayer and almsgiving), but immediately qualifies this: "Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right, by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness" (CCC 1435). Ritual alone, without this interior life, is precisely what Zechariah condemns.

Pope John Paul II, in Reconciliatio et Paenitentia (1984), warned that one of the gravest temptations of modern religious life is the reduction of penance to external gesture, severed from metanoia — a genuine turning of the whole person toward God. This is the very error God identifies in Zechariah 7.

St. Augustine, commenting on Isaiah's parallel indictment, wrote: "God does not hunger for your fasting; He hungers for your heart. To give Him the body while withholding the will is to offer Him the husk and keep the grain for yourself" (Enarrationes in Psalmos, Ps. 50). This captures precisely the logic of verse 6: the self remains the true center of gravity in hollow religious practice.

St. Thomas Aquinas, in the Summa Theologiae (II-II, Q.147), teaches that fasting has a threefold purpose: to restrain concupiscence, to free the mind for contemplation, and to make satisfaction for sin — all ordered to God. When fasting serves none of these God-directed ends, it degenerates into mere asceticism or social performance.

The liturgical tradition of the Church reinforces this. The Roman Missal's Preface for Lent articulates the purpose of fasting as renewing the baptized "in spirit and in truth," echoing John 4:24 — authentic worship must arise from within.

Zechariah's challenge lands with uncomfortable precision on contemporary Catholic practice. During Lent, many Catholics observe the prescribed fasts on Ash Wednesday and Good Friday, abstain from meat on Fridays, and perhaps add voluntary penances. But God's question — did you fast really to me? — is one worth sitting with honestly before each observance.

Concretely, a Catholic reader today might ask: Am I fasting on Ash Wednesday because the calendar says so, or because I am genuinely seeking to reorient my life toward God? Is my Lenten abstinence a spiritual discipline that creates space for prayer and almsgiving, or is it a dietary habit dressed in religious language? Verse 6 is especially sharp for a culture saturated in self-optimization and wellness culture, where fasting has been enthusiastically reclaimed as a health practice — which is not wrong, but can colonize what ought to be a theological act.

The practical invitation of this passage is to examine the interior intention before, during, and after every act of religious observance. Before Mass, before the Rosary, before fasting: pause and explicitly direct the act to God. This is not merely psychological — it is, in Catholic understanding, the difference between an act of the virtue of religion and an empty performance.