What is Tisha B'Av?

Nearly two years had passed since Zechariah's great visions, and during that time the people had been obedient to the vision and built the house. Soon the ancient worship was to be resumed. A question arose in the minds of the people concerning certain Jewish days of fasting. The principal day was the day set apart in memory of the destruction of Jerusalem by the Babylonians. It was kept on the ninth day of the fifth month (the ninth of Ab, still kept by the Jews). The question came to the prophet through two men who bear foreign names--Sherezer (Prince of the Treasury) and Regemelech (the official of the king). The question was, "Should I weep in the fifth month, separating myself, as I have done these many years?" They had wept in Babylon on that day (Psalm 137).

Lamentations, used on the ninth day of the month Ab, commemorating the destruction of the temple, which happened twice on the same day, first by Nebuchadnezzar and then afterwards by the Romans;

In most of the modern Bible editions the Lamentations follow upon the book of Jeremiah. In the Hebrew Bible however they are set in the third part, the so-called "writings" (Hebr. Ketubim). There they belong to the so-called "rolls" (Hebr. Megillot), which are read on certain festive days. The reading of the Lamentations happens on the 9th day of the month of Ab (July/August) that is the fasting-day on the occasion of Jerusalem's destruction (compare Jer. 52:6).

In the fifth month, in memory of the destruction of the Temple. 2 Kings 25:8-9.

In the seventh month, in memory of the murder of Gedaliah. Jer. 41:1-2.

In the tenth month, in memory of the beginning of the siege of Jerusalem. Jer. 52:4. The prophet could say that these fasts should be turned into joy and gladness.

The fifth month was the anniversary of the destruction of the temple by Nebuchadnezzar, a memorable day to the Jew, significant as it was of the Lord's departure from His people, in the removal of His throne from Jerusalem, and one which, as it would seem from this chapter, was annually celebrated by, a solemn fast. But, as is seen in Christendom as well as among. the Jews, the most solemn fasts are often proclaimed and observed with little or no humiliation before God. And so, by the answer sent to this deputation, it must be concluded to have been with this fast of the fifth month. Those who observed it drew near to God with their lips, while their hearts were far from Him; and, moreover, they had become weary of its annual recurrence. This was the motive of their sending men to Jerusalem, to entreat the face of the Lord, and to enquire if it were necessary to continue to weep and to "separate" themselves as they had done for so many years. Were they not restored to the land? and was not the temple nearly completed? Might they not now, therefore, lay aside the badges of mourning and sorrow, and give themselves up to enjoyment?

It was a sad day for many pious hearts when Jerusalem capitulated to Nebuchadnezzar, and it was a yet more melancholy occasion when the temple was destroyed by the King's officer a month later. Both days were formally observed as fasts for long afterwards (2 Kings 25:1-10; Zech. 7:3; 8:19). But perhaps few realised the full significance of what had happened. Doubtless many cities and temples had been devastated by Nebuchadnezzar, but the overthrow of Jerusalem could not be put into the same category with them. Jerusalem was the chosen resting place of Jehovah (Ps. 132:14), its sanctuary was His house, and the throne of David was His throne (1 Chron. 29:23). Accordingly the giving up of these to the enemy was the abandonment (at least for a season) of a divine purpose. Jerusalem was destined to be the centre of light and blessing for the world, and the seat of its administration. But God will be no partner with iniquity. He could therefore do no less than chastise His people when their ways became utterly corrupt before Him.

The question raised by these men concerned a fast in the fifth month which had been observed for many years. From Jeremiah 52:12, we learn that it was in that month the Babylonian army had burned Solomon's magnificent temple, and wrecked Jerusalem. Now once more the house of the Lord was being built, if not entirely finished, so was it suitable that they should still observe the fast? A very natural question!

The question is asked by men sent to the house of the Lord from Bethel (JND). They had been sent to pray and to ask the priests and prophets in Jerusalem, “Should I weep in the fifth month and fast as I have done for so many years?” The fast of the fifth month was in memory of the destruction of the first temple. Now the temple was being rebuilt (it was finished within two years after this: Ezra 6:15), was it necessary to continue this fast?

The contents of chapter 7 stands in remarkable contrast to that of chapter 6. There we saw how the three witnesses of the Lord had come to Jerusalem. Here two chiefs, Sherezer and Regem-melech with his men, are sent by Bethel “to supplicate Jehovah, and to speak to the priests that were in the house of Jehovah of hosts, and to the prophets” The names of these chiefs seem to indicate that they occupied an office at the king’s court. At any rate, their names differ totally from those of Tobijah, Jedaiah, and Josiah. Bethel had sent them to ask whether they ought to continue to observe the fast of the fifth month: “Should I weep in the fifth month, separating myself, as I have done now so many years?” The people had instituted four days of fasting after the destruction of Jerusalem. The fast of the tenth month, when Nebuchadnezzar laid siege to the city (Jer. 52:4-5), the fast of the fourth month, when it was invaded (Jer. 52:6), that of the fifth month, in which the temple had gone up in flames (2 Kings 25:8-9), and finally the fast of the seventh month prompted by the murder of Gedaliah by Ishmael, which caused the people to flee to Egypt (2 Kings 25:25-26). It seems that the most important one had been the day commemorating the burning of the temple. When they saw that the new temple would soon be rebuilt, the question could arise whether it was still necessary to fast; yet there was some doubt about it, for in the fourth year of king Darius the temple was not yet completed (Ezra 6:15).

The remainder of this mournful tale is soon told. After the flight and capture of the king, the city could not long hold out. A month later, and on the seventh day of the fifth month (Ab) Nebuzar-adan ('Nebo gave posterity') penetrated into the city. The temple was set on fire, as well as the king's palace. The whole city was reduced to ruins and ashes, and the walls which had defended it were broken down (2 Kings 25:9, 10). After three days the work of destruction was completed; and ever afterwards was the 10th (9th) of Ab mourned as the fatal day of Jerusalem's fall (Jer. 52:12; Zech. 7:3, 5, 8:19). The rest of the people left in the city, and those who had previously passed to the enemy, together with the remnant of the multitude, were carried away (2 Kings 25:11). We can scarcely be mistaken in regarding these captives as the chief part of the non-combatant population of Jerusalem and Judah.