The occasion came to him when the Temple had been building for two years, and when some of its services were probably resumed.[931] A deputation of Jews appeared in Jerusalem and raised the question of the continuance of the great Fasts of the Exile. Who the deputation were is not certain: probably we ought to delete _Bethel_ from the second verse, and read either _El-sar’eser sent Regem-Melekh and his men to the house of Jehovah to propitiate Jehovah_, or else _the house of El-sar’eser sent Regem-Melekh and his men to propitiate Jehovah_. It has been thought that they came from the Jews in Babylon: this would agree with their arrival in the ninth month to inquire about a fast in the fifth month. But Zechariah’s answer is addressed to Jews in Judæa. The deputation limited their inquiry to the fast of the fifth month, which commemorated the burning of the Temple and the City, now practically restored. But with a breadth of view which reveals the prophet rather than the priest, Zechariah replies, in the following chapter, upon all the fasts by which Israel for seventy years had bewailed her ruin and exile. He instances two, that of the fifth month, and that of the seventh month, the date of the murder of Gedaliah, when the last poor remnant of a Jewish state was swept away.[932] With a boldness which recalls Amos to the very letter, Zechariah asks his people whether in those fasts they fasted at all to their God. Jehovah had not charged them, and in fasting they had fasted for themselves, just as in eating and drinking they had eaten and drunken to themselves. They should rather hearken to the words He really sent them. In a passage, the meaning of which has been perverted by the intrusion of the eighth verse, that therefore ought to be deleted, Zechariah recalls what those words of Jehovah had been in the former times when the land was inhabited and the national life in full course. They were not ceremonial; they were ethical: they commanded justice, kindness, and the care of the helpless and the poor. And it was in consequence of the people’s disobedience to those words that all the ruin came upon them for which they now annually mourned. The moral is obvious if unexpressed. Let them drop their fasts, and practise the virtues the neglect of which had made their fasts a necessity. It is a sane and practical word, and makes us feel how much Zechariah has inherited of the temper of Amos and Isaiah. He rests, as before, upon the letter of the ancient oracles, but only so as to bring out their spirit. With such an example of the use of ancient Scripture, it is deplorable that so many men, both among the Jews and the Christians, should have devoted themselves to the letter at the expense of the spirit.