Commentary on the Old Testament Volume 2-4

CHAP. I.

THE 8 month of the second year of Darius the word of the Lord came to Zechariah the son of Barachiah the son of Iddo the Prophet: That Haggai might with the greater courage and confidence execute his prophetical office, God joined Zechariah at the same time unto him, and the more to confirm that which he taught, that the faithful might be the more comforted and the wicked moved to repentance. Thus before the captivity God sent more Prophets together, as Isaiah and Hosea, &c. as hath been before noted, and in the time of the Gospel Christ sent out 12 Apostles, then the LXX, two and two together. This Zechariah is thought by some more probably to be the Prophet spoken of by our Lord, Mat. 23. that was slain between the Temple and the Altar, then that Zechariah who was slain there in the days of Joash King of Judah, both because the name agreeth best, the other being the son of Jehoiadah, this of Barachiah, and it is not likely that our Lord would make that Zechariah the last Prophet slain, as he seemeth there to do, for he beginneth at Abel the first Martyr, and therefore doubtless endeth with the last Prophet of note slain by the Jews. But after that Zechariah to this, many others of note suffered, as Isaiah and Jeremiah, and divers others in the time of Manasseh, who filled Jerusalem with innocent blood.

If it be objected, this Zechariah is not said to have been slain, and if he were, it could not be done betwixt the Temple and Altar, because it was not yet built: I answer, that Christ and his Apostles bring some things to light touching History, which before were not spoken of, and therefore this Zechariah might also suffer thus, although not spoken of before; and touching the Temple, it being finished in the 6 year of this Darius, in whose second he began to prophesy and went on in his fourth ch. 7. 1. after which he had many visions more most probably above two years, and if so, he lived till the building of the Temple was finished: yea it is plain by Ezra 6. 14. that Haggai and he both prophesied, till the building was fully ended: of this see more in my Exposition upon Mat. 23. The son of Iddo, this Iddo is thought by some to have been the immediate father of Barachiah, being a man of great note: but forsomuch as Iddo a Prophet that lived long before, is famous in Scripture, most probably he is meant, other progenitors of his being omitted. Some hold him to have been the Prophet that came to Bethel in Jeroboams time to threaten God's judgments against the Priests that sacrificed upon the Altar there.

The Lord hath been soar displeased with your fathers: He beginneth to move them to repentance from the consideration of God's dealing with their fathers in times past, when they sinned, and being admonished by his Prophets would not turn, to whom therefore it came to pass according to their threatenings, although those Prophets did not many of them live to see execution done upon them, as was threatened. And he beginneth thus, because as the history of Ezra showeth, they lived in many gross sins, especially the neglect of piety towards God, as touching the building of his house, and taking strange wives, being from their former lawful wives divorced, as their lusts led them.

Upon the 24. day of the 11. month, called Sebar, which answered to our February, V. 8. I saw by night a man riding upon a red horse, and he stood amongst the myrtle trees: After reproof and exhortation to repentance, here followeth, as Calvin conjectureth, matter of comfort, they being effectually moved by that which had been said before. For the meaning of the Vision, it is shown by the man upon the red horse standing by the myrtle trees. V. 10. Only it may be demanded who that man was, and why he appeared riding upon a red horse, and who the other coloured horses white and speckled, and what is meant by their running through the earth? Answ. The man upon the red horse was Christ Jesus for a praeludium of his incarnation appearing in the likeness of a man, as he also did at some other times. For the other horses with the men riding upon them (for so it must be understood, although none but horses are named, because v. 11. they are brought in answering this man, as horses cannot do) were behind him, as soldiers at the back of their Captain: and who ruleth over the Angels of heaven as Captain but Christ? called elsewhere the Archangel Michael, who is, as the word signifieth, one like God; upon a red horse he is seen riding to show the bloodshed of the enemies of his faithful people, as blood is red and makes garments look red. See Isaiah 63. 1, 2, 3. Christ then appeareth thus to show his wrath, whereby his heathen enemies should have their blood shed and be destroyed, and he rides upon an horse to do this, to show that it should be done by war, because horses be for war, and horsemen of greatest force: and for this cause the same Christ appeareth almost in like manner Rev. 6. and ch. 19. 13. only there the horse is white, but his garments red with blood, to show peace and comfort to such as embrace and follow his word, but destruction and terror to unbelievers and despisers, according to which also here be some horses white, and some particoloured, red and white, to show the same. And this man upon the red horse appeared in the night, to show that Christ's incarnation was yet only darkly set forth by types and figures, for which the time of the Old Testament is called the night, Rom. 13. 12. and he was by myrtle trees with great leaves making it shadowie like the night, to show the same. The horses behind him with their riders represented the Angels of God, by whom, as by his horsemen, God makes war where he pleaseth in all the world for the good of his people, and the destruction of the wicked, the white horses being with these, to show that they shall be victorious in the end, but the diverse coloured with those, to show that although sometimes they prevail, and by subduing all have peace, yet this lasteth not long, but horses both white and red are seen with them, intimating the variableness of their condition, although they be in peace and rest for a time, as they upon the party-coloured horses say, that they had gone through the earth and all were quiet and at rest.

Whereupon request is made to the Lord by the man upon the red horse, that his own people who had been in misery 70 years might now come to have rest also, since it could not but be counted an unworthy thing that heathens having rest everywhere, God's own people should still be troubled and interrupted, especially in so excellent a work as the building of the Temple was, which was no sooner said, but comfort was spoken to his people, and that both Temple and City should be built, and v. 18, 19, 20, 21. destruction and dispersion is threatened to them that had scattered the Jews. Note [Note.] from hence that the Lord's horsemen walk up & down in the earth, that he doth not neglect human affairs, as the Profane think, for he sends out his Angels, and they are always walking about for the good of his people, and nothing done in the world is hidden from them, that we may be encouraged in doing good and deterred from evil, as being sure that we have them to guard us, and to stand for us when we fear God, but otherwise upon horseback and armed as it were, to destroy us. Now God can do all this without the ministry of his Angels, but because we cannot so well conceive of our being in safety, but by having a guard about us, God is pleased to use them and their ministry in doing this office about his.

How long wilt thou not have mercy on Jerusalem against which thou hast had indignation now 70. years? Here a great question is made by some, how it could be said thus, seeing it was 70 years long before this, in the first year of Cyrus, who reigned after this 7 or 8 years, and after him Cambyses, or Ahasuerus called also Artaxerxes, Ezra 4. 9 years, and because they see not how it may be otherwise resolved, they answer, that the time may be counted two ways, either from the 1 year of Nebuchadnezzar, & so the 70 ended the 1 year of Cyrus, or from his 19 year, and so the 70 years ended not till now. But there needs no such device, for here is no word showing that just now the said 70 years of desolation were ended, but only that they were at an end, as they were indeed long before, for the word is 〈 in non-Latin alphabet 〉 this or these 70 years, that is, the 70 years determined, Jer. 25. and certain years longer also they being still molested by their enemies, when as the people of other countries returning to their habitations in the time of Cyrus lived in peace. And this is said to move the Lord the more, because not only the full time set by his Majesty for the Jews punishment was ended, and many years more also had passed since, so that it was time now not only to bring them back from their captivity, as he had graciously done in the days of Cyrus, but also in their own land to grant them peace; delivering them from their enemies who disturbed them in that necessary work of building the Temple and City again, that they might come to the state in which they had formerly been. And for this Exposition is Lyra, Calvin, and Gwalther, rendering the words therefore, these 70 years, v. 16. my house shall be built and a line stretched out upon Jerusalem: that is, a measure taken of the dimensions of the City, that it also might be built and divided amongst the Jews as in times past.

Then I lifted up mine eyes and saw and behold 4 horns, what was meant hereby the next words show, these are the horns that have scattered Judah, &c. It is usual in scripture by horns to set forth strength and power, and consequently mighty and strong Kingdoms, and because that of these there were four chiefly which afflicted the people of God, the Galdean that destroyed Jerusalem, the Persian that domineered over the Jews, and at their pleasure restrained them from building the Temple and City, the Grecian that after Alexander, both in the Egyptian and Syrian Kings, were infest enemies against the Jews, and the Romans, that by force and might set up Herod a stranger to reign over them, the Lord shown Zechariah the 4 horns which R. Solomon will have to be enemies about Jerusalem in the 4 parts of the world, East, West, North, and South, but because the Jews were not by them scattered, although many times annoyed, the former Exposition, which is most commonly followed, is to be preferred. Against these 4 horns, 4 Carpenters are next shown, which are said to come to fray them and to cast them out for their scattering of Judah. These 4 Carpenters were such as God stirred up to bring the enemies of the Jews to ruin, whom Calvin and Gwalther will not have to be the 4 Monarchies before named, but Ammonites, Moabites, and Syrians, &c. distinguished thus by Gwalther by the 4 parts of the world, the Ammonites, Moabites, and Edomites, on the East, the Philistines on the West, the Egyptians and Ethiopians on the South, and the Syrians on the North, confirming thus that of R. Solomon before mentioned, but they were rather figures of them that brought the 4 Monarchies to ruin, because it was a prophesy of things to be done, not a representation of things already done, as was the destruction of all those enemies near about Jerusalem by Nebuchadnezzar. Wherefore the carpenter destroying the Babylonish Monarchy was the Persian, he that destroyed the Persian was the Grecian, and he that destroyed the Grecian the Roman, each one of these 3 being first an horn and then a carpenter, and although the Persian had acted his part already, yet that all four might be put together, as opposite to the 4 borns, he is shown together with the rest, and the Goths in the West, and Turks in the East were the fourth carpenter confounding the Roman Monarchy.

CHAP. II.

BEhold a man with a measuring line in his hand; It was said before ch. 1. 16. A measuring line shall be stretched forth upon Jerusalem, now therefore one is seen with a line in his hand going to measure the length and breadth of that City, it being hereby intimated that it should be built again, as it was indeed in the time of Artaxerxes by Nehemiah, and it was expressly promised, chap. 1. 17.

Tell this young man, Jerusalem shall be inhabited as a Town without walls, for the multitude of men and cattle: This is not a prosecution of the same, but a new revelation touching the spiritual Jerusalem which is the Church under the Gospel. And therefore it is to be noted, that he saith, v. 3. The Angel that talked with me went forth and another Angel went out to meet him, and he said, Tell, &c. The man with the measuring line had told him before of the building of Jerusalem properly understood, but now another cometh forth from God and bids the Angel assigned before to talk with him, to tell him that the Church of Christ spiritually called Jerusalem should be so populous that no walls should be able to contain the number that should be thereof, as other Prophets also, especially Isaiah often foretold.

And about this, he saith, The Lord will be a wall of fire round about, and a glory within, so that the Church under the Gospel was more safe from the danger of enemies, then Jerusalem of old so well fenced with walls and gates, for that was destroyed by the Romans, but against this the gates of hell neither could nor ever shall prevail, as it is impossible for any to prevail against God, who is as a consuming fire ready to burn and devour all enemies that come near him or the place which he takes into his protection, and much less to extinguish the light and glory thereof, which he is to his Church, although the Kings who were the glory of the material Jerusalem, might be, and were divers times taken away. Some make no distinction betwixt this and that which was shown, v. 1, 2, 3. but expound all of the spiritual Jerusalem taking the man with the measuring line to be Christ in this vision showing himself in the human nature which he afterwards took, who is the builder of this Jerusalem his Church. But if it were so, where were the present comfort in respect of any material building, or by what vision shown? And if none, Zechariah came short of his office, of whom it is said together with Haggai, of whom it is said Ezra 5. they prophesied to the Jews and then they rose up to build: And if this and that v. 4, 5. be all one, why are Angels employed after this to tell Zechariah here called a child, for so he was, although a man of good years, in comparison of the Angel that spake so. For these things seem to me certain arguments of a new matter further revealed of the spiritual Jerusalem distinct from that which was before spoken of, which was the type of it. Lastly that had walls after this by Nehemiah built about it, this had none, but the Lord as a wall of fire round about it to defend it, as Ps. 125. and it appeared by experience in the time of the Primitive Church, which had all powers human against her, and none but the Lord for her defense, whilst she consisted only of the common sort of people, and there were not many noble of her.

Ho, ho, flee from the North, saith the Lord, for I have spread you abroad as the 4 winds: This is by Lyra expounded of errors after which the Nations were before the preaching of the Gospel diversely led by the Devil, for which they are said to have been dispersed abroad as the 4 winds.

And to the same he applieth the words following, Deliver thyself O Zion that dwellest with the daughter of Babylon, that is, thou Church of Christ that art at Rome, called spiritual Babylon for the enmity of the Romans and their Emperors against Christians whilst they were Heathens, for by the name of Babylon, saith he, Rome is called 1 Pet. 5. 13. For of Babylon properly taken it cannot be understood, because that was long before this destroyed. Deliver thyself, that is, by being still entangled with none of her superstitions, or unequal yoaking with insidels, and the North is it called, because that of old the people of Israel were both corrupted and suffered from the North, whence their greatest judgments came by the Assyrians and Babylonians, whose evil manners they followed.

After the glory he hath sent me to the Nations that spoiled you, he that toucheth you toucheth the apple of his eye: that is, after the Romans coming to that height of glory to be rulers over all countries under one head Augustus Caesar, who reigned in peace, the Lord hath sent me, the Lord Jesus his son by mine Apostles to preach to the Gentiles, and to convert them to the saith, after that it was rejected by the Jews, and after the faith embraced ye shall be so dear unto me that I shall count them that touch you to do you hurt, as men touching the apple of the Lord's eye, which he will not suffer to go unrevenged, and this he speaketh in threatening both the Jews persecuting his Church, and such of the Gentiles, as being stirred up by them joined herein: thus Lyra, saying, that because it is the Lord of Hosts that speaketh of himself as sent, it must needs be understood of God the Son sent by the Father. And herein Calvin agreeth with him, but for the glory of which it is here said, after the glory, he dissenteth much, as also in expounding v. 6, 7. for he understands all of the Jews remaining still in Babylon and the adjacent parts, who are bidden to flee out of the North, that is, those parts being slack so to do, happily projecting in themselves that Cyrus gave them leave to return only to try them, and when he saw what they would do, intending to set upon them and cut them off, which made them fearful, and because also they would avoid the trouble and tediousness of removing so far, although into their own country, they resolved still to settle there having no heart to return. Therefore the Prophet in way of taxing them for this, and to stir them up to hasten their return to join with their brethren that were already returned, in building the Temple and City, and to look at Zion their proper habitation, and not to be taken with any pleasures of Babylon to settle their abode there. And here v. 8. to move them the more effectually so to do, he addeth, Thus saith the Lord of Hosts, &c. hereby assuring them of the Lord's singular care over them, after the glory, that is, after that he had begun to glorify his power and mercy and truth in working upon the heart of Cyrus to give them leave to return, so that now they should not need to fear anything, but resolvedly apply themselves to the journey, and for the enemies they had best take heed how they did anything against them, for the Lord would take that which was done against them as done against himself. Some he saith, by the glory understand the glory gone from Israel, when the Jews hardening themselves by unbelief, the glory of being God's people removed to the Gentiles; and some the glory of the Nations that had subdued the Jews, and triumphed gloriously over them, which went away when they were subdued by the Medes and Persians.

Whereas he saith v. 6. I have scattered you as the 4 winds, he takes this also as spoken to intimate the greater hope of deliverance and safety now in their return, because the same Lord that had scattered them, promised it unto them, and moved them therefore unto it. If they had been thus scattered indeed by the will of man, and not of God, they might well have feared success in returning, but forsomuch as their scattering was God's act for their sins, he being now pacified, they might well hope, that he would as surely gather them home now again, as he then scattered them. These divers Expositions considered it is very hard to determine the truth. But that it cannot be altogether understood of the Jews yet remaining in Babylon and refusing to return appeareth, because they were not dispersed as the 4 winds, but hereby the elect both of Jews and Gentiles must needs be understood, as Esa 43. 5, 6. where the gathering together of the Jews from all the 4 parts of the world spiritually so called, is spoken of. It is to be held therefore, that this is a mixed prophesy both touching the Jews yet in Babylon, for it was not so destroyed, as Lyra saith it was, but that many Jews were dwelling there still, as appeareth Ezra 7. and touching the faithful in all Nations. The Jews still remaining there are stirred up, as Calvin hath it, and all Christian people, as Lyra, and then by these words, after the glory, is meant after the glory of being the redeemed people of the Lord offered to the Jew, but refused, I was sent to the Nations, or understanding Christ by the glory, as Hag. 2. 7. For the last words, he that toucheth you, toucheth the apple of his eye, they are by some, as Calvin saith, turned another way, he hurteth himself in that part of which he is most tender, but by other like places it is plain, that the meaning is as hath been said, viz. by Deut. 32. 10.

I will shake my hand upon them and they shall be a spoil to their servants, or a prey, which is spoken by Christ to show that the Romans who had domineered over and persecuted the faithful, should be converted and thus become servants to Christ and his Church, bringing in their worldly goods for the maintenance of God's worship and service, so Lyra and Calvin agreeth also, neither can it be otherwise understood: and ye shall know that the Lord hath sent me, here Christ continueth still speaking and showing that when it should thus come to pass, the Jews should be convinced that he was the Shiloh or sent One of God, so long ago spoken of by Jacob, Gen. 49.

Sing O daughter of Zion, for I will come and dwell in the midst of thee: that is, I Christ, which was fulfilled, when having taken flesh he came and dwelt sometime amongst the Jews, according to that which is said Joh. 1. And he dwelt amongst us and we saw his glory.

In that day many Nations shall be joined to the Lord: a plain prophesy of the conversion of the Gentiles at the time of the Gospel of Jesus being preached in all places unto them, for then do men join themselves to the Lord, when they believe in his name.

And the Lord shall inherit Judah in the holy Land, that is, in heaven, saith Lyra, but rather in the Kingdoms of this world, being sanctified to the Lord to be his inheritance by the conversion of the inhabitants, according to which it is said Ps. 2. I will give thee the Heathen for thine inheritance.

Be silent all flesh before the Lord, for he is raised up out of his holy habitation: Here is added an insulting conclusion against all enemies of God's Church, as if he had said, tell not me what your power is to oppress my people, neither brag thereof; ye are truly but flesh, and therefore most frail and weak to withstand me, therefore speak nothing of this more, for now God that seemed formerly to sleep is raised up for the defense of his, and who dares then mutter against him?

CHAP. III.

ANd he shown me Joshua the high Priest standing before the Angel of the Lord: Of Zerubbabel the Prince, Haggai prophesied, ch. 2. 23. that God would make him as a signet, intimating hereby the restitution of the care that God anciently had of the line of David, that he might ever have a light amongst his people unextinct, as he had in the posterity of Zerubbabel, and finally in Christ that came of him, who liveth and reigneth forever, although for a time suspended from the principality. Now because the state of the Jews could not be completely flourishing, unless the Priest were also brought to that splendor by glorious apparel which he formerly had, and the authority to judge in things pertaining to God, which by his office belonged unto him, his restitution to these dignities by God assigned unto him, is here prophesied of. Zechariah seeth him standing before the Angel of the Lord, in doing the office of his ministry unto him, and Satan standing at his right hand to resist him: where by the Angel, Christ is commonly understood, who is always near to those his servants in the ministry, that minister to God to assist them in this holy service, for the comfort of all such as are called to this office, and their [Note.] encouragement if they be faithful, he will see that they shall not want gifts which be necessary for their function, if they seek unto him. But what is this, Satan standing at his right hand to resist him? His accusing of him before the Lord as unworthy here to minister for his sins: for if there be anything amiss in any of God's servants, the Devil is ready to accuse him of it, to procure, if he can, God's rejecting of him, so that we had need to walk circumspectly, that we lie not open to his accusations. Touching this Joshua, he might certainly, saith Gwalther, find somewhat against him, as namely a neglect in common with others of building the house of God so long a time, and that he suffered so many Priests under him to sin so foully in marrying strange wives, Ezra 10. and that it was in regard of his sins, appeareth v. 4. where the Lord saith that he had taken away his iniquity.

And the Lord said, the Lord rebuke thee Satan, even the Lord that hath chosen Jerusalem: here the Trinity is thought by some to be intimated in that the Lord is thrice named, the Lord the Son said, the Lord the Holy Ghost rebuke thee, even the Lord being the Lord the Father that chose Jerusalem; thus when the Devil opposeth and accuseth the servants of God, the Lord taketh their part and reproveth him, which may be a great comfort to them that have been [Note.] humbled for their sins, and so have through God's grace attained justification therefrom, as it seemeth by the next words that this Joshua had been. For he is said to have beeen a brand plucked out of the fire, that is, out of the fire of adversity in Chaldea and brought back to Jerusalem. And v. 3. he was clothed in filthy garments; further to express his poor and low estate, to which he had been brought. And v. 4. the doing away of his iniquity, is spoken of, to show that he was now justified, and therefore the Devil could have nothing against him, and in his coming to stand against him he had nothing but a check, and he an happy change of his raiment from filthy to glorious, viz. such pontifical robes as God anciently appointed his high Priest to be clad withal in his ministration, even exceeding the robes of Kings. Whence note that sin causeth abasement in this life, but in Christ is remedy for all the faithful [Note.] against all their sins, and sin being done away the Devil may accuse them, but shall not be able to hurt them, but they, notwithstanding his malice, shall when they have been abased, be glorified, if not in this world, yet in that which is to come.

And I said, Let them set a fair mitre upon his head: Here the Prophet seeing a preparation of priestly garments made for Joshua the high Priest, but no mitre yet spoken of, which yet was one ornament by God appointed out of his zeal to the worship and service of God, that there might be no defect of glory in anything about the high Priest, moveth for this also to be set upon his head, and it is done accordingly. Of the high Priests garments and mitre, see Exod. 28. 4. and what the Mitre was v. 36. a plate of Gold, whereupon was engraven, Holiness to the Lord. The Vulg. Lat. for mitre, hath Cidarim mundam, and the word signifieth either, or a crown or diadem: and for I said, he said, but the word with the pricks, as it now goeth 〈 in non-Latin alphabet 〉 amar, I said, but the pricks taken away, he said, and it is most probable that it should go so, for what authority had the Prophet to appoint what should be done, but only the Lord, who before commanded to clothe him in pontifical raiment, and as that, so this upon his word was immediately done; whereas if the Prophet had spoken, there should have been some word inserted intimating his humble suit to have it thus done. Moreover it is to be understood, that the most ancient translation of the Sept. hath it also, he said, and R. David was the first that rendered it thus, whom others since have followed, and if it be read without pricks, as all Hebrew was till the days of the Masoreth, first inventing the pricks, being of a later time, it signifieth he said. And by all these glorious ornaments put upon Joshua the present high Priest, was set forth his restitution that now should soon be, that he might minister in the Temple being built, in as great perfection of glory as ever any high Priest did before. But till the building was finished, although the ordinary Priests are said to have been set in their apparel to praise the Lord, yet the high Priest was not, yet all things being finished and the Temple coming to be dedicated, it was not to be doubted but that he was, and thenceforth the high Priest successively ministered there in the like glory, as Josephus expressly showeth in many places.

If thou wilt walk in my ways and keep my charge, then shalt thou judge my house, and I will give thee places to walk amongst those that stand by: Here is a further dignity of the high Priest set forth of judging in difficult cases, as was of old appointed, Deut. 17. 8. but then he must walk uprightly as God enjoined him, not priding himself in his high dignity, or abusing his power by himself or his sons, as Eli sometime did, wronging God in his sacrifices and grieving the people, till they had them in abomination.

For the next words the Vulg. hath it, I will give thee walkers of these, who stand by these, Hebr. and I will give to thee walkers amongst these standers: They that follow the N. Tr. will have the meaning to be, that Joshua doing, as was before said, should have after this life ended, a place amongst the Angels in heaven. But because the words will not bear that reading, the better sense is, I will give thee of my Angels to guard thee, as Ps. 34. and to assist thee against Satan and his Angels, who will be ready to oppose thee. For of good Angels some stand to minister unto him and to praise him continually, as Isaiah 6. and some are sent out for the good of those that are appointed to life, Heb. 1. 14. And this could not but be a great comfort unto him, and it is a comfort [Note.] and encouragement to all the faithful at all times, that they have, whilst they keep their charge, a guard so mighty and glorious about them, but fail hereof, and this guard shall be withdrawn and instead of it Satan cometh.

Hear now Joshua, thou and thy fellows that sit before thee, for they are men wondered at, behold I will bring forth my servant the Branch: Heb. for men wondered at, it is men of portending, that is, men in whom other things to come, as in strange and prodigious signs are set forth, for such was Joshua the high Priest and his fellows, other holy Priests under the law, in them things to come under the Gospel being portended, and to this agreeth well that which followeth touching the Branch, that is, Christ Jesus, as if he had said, I would have you to hearken to that which I shall now speak, which is fuller of comfort then anything hitherto said, yea, and in you it is portended or foreshowed, as in signs and figures, and therefore worthy by you especially to be attended to, that is, the coming of my servant the Branch, that is, Christ the high Priest, that excels all others in glory and the perfection of priestly glory. For so he is set forth at large and proved, Heb. 7. 8, 9, 10. And that of him the high Priest and other Priests, and that which they did in their ministration were types, is there also plainly shown, the high Priests going into the most holy place with blood for the expiation of sin typifying his offering of his own blood, and then entering into heaven, as it were, with it to make propitiation for our sins, and the Priests killing and offering sacrifices daily, typifying his suffering death upon the cross to purge us from the uncleanness of sin; thus Gwalther, and before him Lyra, but more briefly Calvin yet will not have Joshua and his fellow Priests called portentous signs for this, but because they were wondered at as Monsters by the wicked of those times for their rare piety, and forwardness about the works of the Temple, wherein they are much commended Ezra 3. 10. c. 6. 20. as Esa. 8. 18. he saith, I and my children are signs and wonders, the same word being used that is here. But Gwalther reasoneth against this out of the consideration of the time when this was spoken, and the persons then in authority, Zerubbabel and Joshua, and other holy Priests that were so far from being wondered at in way of detestation, that they were had in honor, as appeareth in Ezra the Priest, who came in the days of the next King Artaxerxes, and the Priests joining with him in the service of God, and were much honored by the people, and to him do I subscribe. And for Christ being here set forth by the name of a Branch, it was most apt to signify, and foreshow him springing out of the stock of Jesse, because he came even a branch growing out of the stubbe of a tree long before cut down, from which therefore no man would have expected it, nothing so long a time appearing, but it being thought dead. Of his calling him his servant, that hath been often spoken of before, and the Lord saith of himself that he came, not to be ministered to, but to minister, or serve.

Behold the stone that I have laid before Joshua, upon one stone shall be 7 eyes, I will engrave the graving thereof, and I will remove the iniquity of that land in one day: Here by the stone the same is doubtless set forth, that was by the Branch, even Jesus Christ called by Isaiah also a stone of foundation, and he is said to be laid before Joshua because here prophesied of unto him. But what are the 7 eyes upon this one stone? divers conjecture diversely, some say the spirit dwelling in Christ without measure filling him with eyes of understanding, so that he alone had a great number of eyes as it were, and because 7 is a number of perfection, it is said 7 eyes upon that one stone; others by these eyes will have the eyes of all the faithful meant, which are set upon Christ, as Simeon saith, mine eyes have seen thy salvation, and of Abraham it is said, Abraham saw my day, and many Kings and Prophets desired to see that which ye see: Lastly some understand 7 Angels sent out by Christ into all parts for the good and preservation of his Church bringing for the proof hereof, ch. 4. 2. where a golden candlestick is seen with 7 lamps to give light.

And v. 10. these are said to be the Lord's eyes that run to and fro through the whole earth, and Rev. 5. 6. where 7 eyes are spoken of, and expounded to be 7 spirits sent out into all the earth, and said to be in the Lamb. But why these spirits should be thought to be Angels, I see no reason, yea there is rather reason why they should not be Angels, but the Holy Ghost because they are not said anywhere to be in Christ, but the spirit came down upon him, and he was full of the spirit, wherefore it is best understood by Jerome of the spirit with his manifold light and graces as eyes in Christ, so that although he be a stone we must not think him to be a dead thing, as a stone, but living and full of light, from which fullness his ministers receiving light enlighten and convert others unto him, and they truly are the eyes of his understanding, or the 7 lamps spoken of ch. 5. or spirits sent out to preach the Gospel.

For that other conceit of many men's eyes set upon him, it is altogether from the purpose, for although 7 be a sacred number setting forth the Spirit with his manifold gifts, yet the faithful are nowhere thus called or said to be upon him, but in him, and they put him on, and it is not the eye, but the fight of the eye that is upon him, when the faithful see him. For the Lord's engraving the graving, hereby is set forth the piercing of his body upon the cross with nails and spear, because thus iniquity is done away in one day, the sacrifice expiatory being thus at once offered therefore. And well might this be set forth by graving upon a stone, because that is done with an instrument of iron piercing it, and to be the Lord's doing, because by his predeterminate counsel, he suffered.

Ye shall call everyone his neighbor under the vine and fig tree: Here the Prophet concludeth with the great b • nefit of peace that should be by Christ, iniquity being done away. In time of war men betake themselves to strong holds, or hide themselves in secret places, but in time of peace they sit securely abroad and recreate them in the shade of their vineyards, & therefore to set forth such peace that now should be to the faithful, this metaphor is used. Yet by peace here not external peace is so much meant, but internal, that of conscience arising upon justification from sin, yet amongst the faithful themselves there followeth unity and peace when Christ dwells in the heart, there being none amongst them now that hurt or devour one another, as Isaiah 11. & 2. Mich. 4. Hag. 2. 9.

CHAP. IV.

A Candlestick all of gold with a boul upon the top of it, and 7 lamps thereon, and 7 pipes on the 7 lamps, on the top thereof: Here is another vision further to comfort and confirm both Zerubbabel the Prince and Joshua the high Priest against all attempts of Satan and his instruments seeking to hinder the building of the Temple, that they and all God's faithful people might go on therein with a good courage. A golden Candlestick with its 7 lamps is shown unto him, and 7 pipes through which the oil was poured and did run into the lamps, as was in the Tabernacle of old by God's appointment, Exod. 25. and now by the like appearing again it was shown that the Temple should be fully built, forsomuch as the golden Candlestick and the lamps could not be therein setup, till all was fully finished.

By this Candlestick and the boul upon the top thereof appeared also two Olive trees, one on the right side, the other on the left: By the golden Candlestick of old there were bowls and branches of Almonds standing up, here of Olives.

The signification of all which followeth v. 6. This is the word of the Lord to Zerubbabel, Not by might or by power, but by my spirit, saith the Lord. V. 7. What art thou, O Mountain? before Zerubbabel thou shalt become a plain, and he shall bring forth the head stone thereof with shoutings, crying, Grace, grace, unto it: that is, this vision sets forth the word of the Lord to Zerubbabel the Prince, that had begun to lay the foundation of the Lord's house, and was now going on in this work; and what was his word? that no impediment, if it were as a great Mountain, should stand in his way, but become as a plain before him, being easily overcome. Yea, Satan himself who is said before to stand at Joshua his right hand to hinder him in this work, who was as a most huge Mountain in the way, at the Lord's rebuke should vanish. And if it be demanded by what mighty power this should be effected, it is added, not by might or power, that is, human power, but by the power of the Lord, and by his spirit moving the heart of Darius hereunto, at whose letters commanding that the Jews should go on in this building all their enemies on this side the river, that before hindered them, were quaint, and durst not once stir against them more, as is shown Ezra 6. 13. but supplied them with necessaries for the work: and he shall bring forth the head stone thereof, &c. Vulg. and he shall make grace equal to his grace, Hebr. 〈 in non-Latin alphabet 〉 acclamations, grace, grace, to it, the meaning being then, there shall be acclamatious in token of rejoicing for this great and glorious work of God's house finished, wishing abundance of grace and glory and renoune unto it.

And it is by Rabbi David, whom new writers follow, understood of the laying on of the last stone upon the Temple, the whole work being now finished by Zerubbabel's godly care. But Jerome, whom the ancients follow, by the head stone understand Christ, who Ps. 118. is said to be the head stone of the corner, saying, that hereby is meant, that Christ shall be revealed to the Jews towards the end of the world to be the Messiah, which was a thing before hid from them, as by a veil before their face, but then brought to light, and so the grace shown to the Jews, shall equal that before shown to to the Gentiles at the first going out of the Gospel. Some that follow this, seeing that the word here used signifieth not equality, but shoutings, and that in the plural number, not in the singular, say that 〈 in non-Latin alphabet 〉 signifieth to equalize, and if 〈 in non-Latin alphabet 〉 be put for 〈 in non-Latin alphabet 〉 as it is sometime done, the word may be rendered equality, and because herein must be a concurrence of abundance of grace, it is put in the plural to show this. Or yielding, that the best reading is, shouting, Grace, grace, to it: the sense will be good if the former words be expounded of Christ brought forth to the Jews, for hereupon shall be great shoutings for joy, and crying, O the grace, the wonderful grace in this stone towards us so desperate enemies to him so long a time. I think, that the literal Exposition is so to be followed, both in these and the words going before touching the Mountain being made a plain before Zerubbabel, merely by virtue of the spirit, and not by human power, as that we exclude not the mystical, but take what is said to Zerubbabel so eminent a type of Christ, as mystically spoken of him, for it was the Zerubbabel, to whom it was said, not by might, but by my spirit, &c. for no human power was used to subdue the Devil, and to make him of a Mountain to lie flat before him as a Plain, and when Zerubbabel laid the head stone of the Temple, God's laying of Christ for a foundation stone of his Church was pointed at, and in his bringing it forth, Christ's bringing to light to the Jews, as hath been said, whereupon so great rejoicing shall follow by shouting and singing of his wonderful grace, for which the joy at Christ's coming is said to be like the joy in harvest, or when men divide the spoils after victory.

For who hath despised the day of small things they shall rejoice and see the plummet in the hand of Zerubbabel with those seven, they are the eyes of the Lord which run to and fro through the whole earth: Having plainly set forth Zerubbabel finishing the house, as he had long before begun in the time of Cyrus, so now he falleth upon them, that seeing the foundation then laid despised it as nothing in comparison of the former Temple, and saith, that the faithful shall rejoice seeing the plummet in Zerubbabel's hand, that is, the measuring line and plummet, intimating a progress in this work till the full finishing of it. Then in the next words he openeth the mystery of the 7 lamps, saying, these 7 they are the eyes of the Lord, and not with these 7, as in N. Tr. the meaning is, they figure out the eyes said likewise to be seven upon one stone, ch. 3. which are, as was shown before out of Rev. 5. ascribed to Christ the Lamb, and set forth the manifold graces of the Spirit in him; and they are said to run to and fro through the world, as denoting the going out of the Apostles furnished with these graces as eyes giving light to them and to the whole body of the Church in all Countries and Nations, and sometime returning to Jerusalem and then hastening forth again. Calvin by these 7 eyes understands nothing else but such perfection of sight in the Lord, seeing all things before, behind and on either side, past and to come, that nothing can lie hid from him, and therefore if there be any impediment in the way to hinder the going forward of his Temples building he saw it, and would provide against it, and what he spake of the bringing it to perfection, he would see that undoubtedly it should be fulfilled that the faithful who see and know but little, and so cannot foresee dangers [Note.] to come to prevent them, might confidently rely upon his providence in all things, who hath eyes enough for himself and them also, and trust in him for the accomplishment of anything by him promised, and wicked enemies might fear, as not being unseen in any attempt against his Church, or in any other evil way, which I must needs say, is a very pious Exposition, and may be confirmed from 2 Chron. 16. 9. the eyes of the Lord run to and fro, &c. But because 7 eyes were spoken of before upon one stone, which is the Lord Christ, this is more properly to be applied to him, and the proceedings of the Gospel through the gifts of the Spirit, wherewith he sent out his Ministers into all parts, yet I deny not, but that it was also spoken for the comfort of the faithful then intending God's building, wherein they found so many difficulties and dangers, and knew not more might occur.

These be the two anointed ones that stand by the Lord of the whole earth. After the mystery of the 7 lamps and the golden Candlestick opened, now is shown the mystery of the two Olive trees or branches, by anointed ones here spoken of, meaning Zerubbabel and Joshua, and they are set forth by Olives yielding oil, because the Prince or Magistrate used to be anointed to his supreme office, and the high Priest to his. Now they are said to stand before the Lord of the whole earth to show the Lord's continual care of them, that none in all the earth should hurt or hinder them from their work begun, as Isaiah 49. 16. it is said of Jerusalem, thy walls are continually before me. But according to some, here is a further aim at setting forth Enoch and Elias, whom they suppose to be the two witnesses spoken of Rev. 11. 3, 4. but that they are not, and who they are, I have there shown at large, viz. Moses and Elias, or the Law and the Prophets, the one given by Moses, the other Books called the Prophets, set forth by Elias, who was the chief of them, and therefore they are spoken of as one, and generally all such inspired writings as set forth the truth of God, whether of the Old Testament or new, and all the faithful preachers, who set forth nothing but the same, Gwalther assenting to that which was first said touching Zerubbabel and Joshua, saith, that all godly Magistrares and Ministers are also hereby meant, who labor in the work of building the house of God, which is his Church in all times and ages, the one sort in teaching and doing other Ministerial Offices, and the other in defending them and the whole Church, punishing evil doers and encouraging them that do well, and providing for them that labor properly in this work. For if it had been meant only of Zerubbabel and Joshua the present Prince and high Priest, the comfort had not been so great, but in saying, that they stand before the Lord of the whole earth, intimating hereby, that such shall never be wanting to his Church anywhere or at any time to the worlds end, he layeth a ground of continual comfort, and herein I subscribe unto him.

CHAP. V.

I See a fleeing roll the length 20 cubits, and the breadth 10 cubits. After joyful things of finishing the Temple, and furnishing it, &c. ch. 4. now follow sad things, threatenings of judgments against the wicked, lest they should apply to themselves the comforts before propounded, and go on in their sins without any sense of their misery to come therefore, after the great grace before spoken of done to Zerubbabel and Joshua men of so great piety, and the eyes running to and fro all over the earth, in the Apostles coasting about being now endued with extraordinory gifts of the Spirit. So that here is not a vision representing things past, as most hold after Lyra, for God used not by visions to set forth things past, but to come, and therefore this may best be understood of the judgments upon the wicked Jews degenerating again into gross vices, although not into Idolatry as in times past, but into the foul sin of theft, and swearing here particularly taxed, as may well be conceived, that they of the sect of the Pharisees did, who were a sect arising about 200 years before Christ's incarnation, and are noted by him to be very covetous and to bear with all swearing commonly, so that perjury were avoided, and although covetous persons haply will not all play the thieves directly, yet indirectly they will by bribes taking and oppression, or otherwise unlawfully getting their neighbors goods, which make men thieves as well as plain stealing, witness Esa. 1. 23. Thy Princes are companions of thieves, they love gifts. And Burgensis noteth, that they compiled the two Targums, one called Targum Hieroso lymitanum, the other Targum Babyl. containing many false doctrines by way of Exposition upon the Laws of Moses, tending to the allowance of theft from some men. But for this the Lord here showeth his curse coming in the form of a flying roll or parchment twenty cubits long and ten broad, which was just the longitude and latitude of the porch of the Temple. And this most probably was represented thus to intimate, that the sins of the people, who heard the Law there taught, were written before God, as it were in a long and broad roll, as being very many equalling the commandments, which were ten in all their extent, and long lived in, which made twice as much as the breadth. And this appeared flying, to intimate the swiftness of the judgments for sin intimated hereby coming upon the wicked, because although it be long before they come, yet when they come, they come suddenly, as the serpents in the Wilderness upon the Israelites, that murmured.

And it is said, that it shall enter into the house of the thief and of the swearer as the curse of God, and it is said, verse. 3. To go over all the earth, and everyone that stealeth shall be cut off on this side according to it, and on that side according to it, that is, according to the curses written herein, and the threatenings often iterated, such and such shall be cut off from his people, for so the Law of Moses runneth, Deut. 27. and in many other places, on this side and on that setting forth whether he be a thief or a swearer, and here although by all the land is first and chiefly meant the land of Judea, through which this curse should flyl, yet like sinners of other lands, where they have teaching, are not excluded, but meant also. And he speaks of entering into the house of the thief and swearer, alluding to the threatening of the Law, Deut. 28. Cursed shalt thou be in the house and in the field, and because it is said, verse. 3. shall be cut off, the Septuagint hath it, for a roll, an hook, to which cutting off properly belongeth, and the word differeth but little 〈 in non-Latin alphabet 〉 signifying an hook, and 〈 in non-Latin alphabet 〉 a roll. Now touching the two sins here threatened Furt and Swearing, I hold the reason of Burgensis to be good, that is taken from the consideration hereof, that this Vision cannot be demonstrative, showing what the Jews had formerly suffered, and for what, because it is plain, that they were delivered into the hands of the Chaldeans, chiefly for idolatry, 2 King. 25. and whereas Lyra justifieth his exposition, because idolatry for the robbing of God of his worship may be called theft, it is weak and cannot hold here, seeing this is a theft, whereby somewhat comes in towards the building of a man's house, as appears by his threatening, that the curse should enter into the house of the thief, and consume the stones and timber thereof, as intimating it to have been gotten by stealth and unjust dealing. But as Gwalther saith, Let no man, because these two sins and none else are named, that no curse shall come upon men for other sins, for these are mentioned only as most notorious, and commonly going together, for he that stealeth is most vilely accounted of, of all other men, and is most ashamed to have it known, and therefore will not stick to deny it and swear to it also, as is intimated, Prov. 30. 8. Give me not poverty, lest I steal and take thy name in vain. And indeed almost all sins may be referred to these two, dishonoring Parents, murder, adultery, falsewitnesse-bearing and coveting; in the first, parents being robbed of their honor, in the second, a man of his life, in the third, a woman of her chastity, in the fourth, of justice in his cause, and in the fifth the ground of stealing anything of our neighbors is laid.

This is an Ephah that goeth forth, and this is their resemblance throughout all the earth. Here Zechariah hath another Vision, by Lyra and such as follow him, thought to be Prophetical touching mercy to be shown to the Jews, their sins, superstition and idolatry, wherein they had formerly lived, being hereby shown to be so taken away and fixedly set in the land of Shinar, that is, Babylon, that they should never return thence again, but here abide together with the judgments thereunto belonging, to bring it to desolation. And they expound the two women bearing the Ephah thither of the two wicked Kingdoms Israel and Judah carrying the burden of their sins, as it were, to Babylon, their captivity thither being suffered for them, but now the remnant of the Jews returning, that great sin of idolatry was settled upon the basis there, and stirred not from thence to Judah anymore. But forsomuch as this going away into captivity was long before, and this a prophesy of things to come, and although Judah were carried to Babylon, yet Israel was not, but into the country of the Medes, this Exposition cannot stand, no more can that, which is of the Medes and Grecians made by some, nor that of others understanding by these two women weak means, for they were mighty and strong, that carried them away. Therefore it is rather to be held, that by the Ephah being a measure amongst the Jews, wherein a woman sat, that is, iniquity, their fulfilling of their sins, or sin amongst them growing to the full is to be understood, as it is said, Gen. 15. that the wickedness of the Ammonites is not yet full, but when it should be full, the great judgment of the lands spewing them out should come: so the Jews wickedness growing so great, that it filled this great measure, they should be carried away, and the talent of lead being a most heavy weight of more then 60 pounds laid upon the top of the Ephah, did set forth one other most heavy sin, viz. the crucifying of Christ, which being done, they could not stand long, but be thus carried away, as our Lord threatened, saying, Fill ye up the measure of your Fathers sins, behold your habitation shall be left desolate, and it was accordingly done, the Romans destroying them and their City, and carrying away the survivours into other countries. Of their iniquity before this destruction by the Romans Josephus saith, that it was so great, that wise men thought, if the Romans had not come to execute that wrath upon them, fire must needs have come down from heaven upon them, as upon Sodom, there being no foul sin, but it was there commonly committed in the height. The two women having wings of storkes, that took up this Ephah between heaven and earth, and carried it into the land of Shinar, were Pride and Hypocrisy, whereby they were lifted up in their own conceits above other men of the earth, because both Matth. 23. and Rom. 2. 17. their pride is shown to have been very great, and their hypocrisy palpable, and by women are these vices set forth, because they are most apt by painting and decking their bodies to desire to seem more beautiful then they are, and they are most proud. And being thus elevated they are carried into the land of Shinar, and with their iniquity together with them is settled, as it were, in an house in judgment prepared, and as upon a basis or firm foundation to continue, not for a little, but a very long time. Herein it being alluded to that which was done Gen. 11. 2, 3, &c. where they being all of one language found a plain place, and there consulted together to build a tower, the top whereof might reach to heaven, but when they were in building God divided their tongues and so made them cease, and that Tower was called Babel, that is, confusion, and they were scattered all over the earth. So it is shown here, that it should be fall the Jews, they should be carried through their pride and hypocrisy to the building of another Babel, which they did when the compiled the foresaid Talmud Babylon: that is so full of absurdities, wicked inventions, and a confused Chaos of untruths, that it is worthy to be called by this name, and specially touching the Messiah to come, seeking by false glosses to blind the light given to the truth touching Jesus; and herein it is shown, that they should continue long settled, as it hath indeed fallen out, for it being now almost 1600 years ago since they suffered by the destruction of their City and Temple, they yet continue a scattered Nation, in all parts, and settled in their first Principles of malice and enmity against Christ to this day, whereas many ancients by their carrying into the land of Shinar, understand the Jews being carried after Antichrist, that should arise in Babylon and fight against Christians, and subdue all Nations in three years and an half, it is rather to be counted a common error, wherein one was carried after another rather then a truth, seeing Antichrist hath been already long acting his part, pretending to be for Christ, but indeed being against him and his faithful people, and for this he is called the mystery of iniquity. Whereas verse. 6. it is said, this is the eye in all the earth, he hath herein reference to that, which was said before of the seven eyes of the Lord going out into all the earth, chap. 4. 10. touching the New Translation, this is their resemblance in all the earth, I see no reason of thus rendering it, the word being 〈 in non-Latin alphabet 〉 which signifieth nothing but an eye and 〈 in non-Latin alphabet 〉 signifying their, affixed to it, and therefore the Vulgar best renders it, this is their eye in all their earth. But how is the Ephah said to be their eye? Answ. not actively, whereby they see, but passively, whereby their iniquity was seen by the Lord, this is their eye then, is as much as if he had said, it is that which mine eye set upon them seeth, as it also doth all wickednesses, that are committed all over the world. Some by their eye in all the earth, understand their sin continually in their sight, wheresoever they be. The Septuagint for eye hath, this is their iniquity in all the land, by the change of one letter 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 but to the same effect. This Vision then and that of the roll before going are not touching divers things, but the same, viz. the great sins of the Jews, into which they should fall after the work of the Temple finished, first represented in a rool of curses coming upon their habitations, which were therefore demolished at the destruction of Jerusalem by the Romans, and then by an Ephah, whereupon followed their carrying away and scattering, as hath been said. And from hence note, that it [Note.] is most dangerous for a people to sin so much and so long that the measure comes now to be full, and the roll of writing against them extended to such a length and breadth, that it is now ready to flee. When we sin of infirmity, God hath patience for a time, and still spares, expecting that his goodness should lead us to repentance; but if his patience be abused and sins be still multiplied, he stays but till they are grown to a certain measure and undoubtedly destruction shall come as the swiftest fleeing fowl upon wings therefore.

CHAP. VI.

BEhold four chariots came from between two mountains of brass, in the first were red horses, in the second black, in the third white, and in the fourth divers coloured. After sad things spoken of and shown, chap. 5. here follow joyful things again, at the least in a great part, although mingled with things sad and heavy. For by these four chariots with their horses, the Lord shown what had already, and should hereafter happen in the world concerning the Jews, For by these four chariots are set forth four Monarchies. 1. Of the Babylonians represented by red horses, because they were so cruel and bloody towards the Jews, and because this was already past, nothing more is said of their going forth. 2. Of the Persians, the chariot representing whom was drawn by black horses, bending their course to the north, because they took revenge for the Jews upon Babylon, lying north from Jerusalem, yet they were black, to show, that the Jews both had and should find them instruments of black and heavy things unto them. For so they had been in the time of Cambyses, who hindered their building of the Temple, after leave given by his father Cyrus▪ all the residue of his time, he being far off, and busied in foreign wars, and in his own time also. And after this Darius under whom they had encouragement to bring the work of the Temple to perfection, they were again by the Persians put under Tribute, from which they had been formerly freed, although through the default of some amongst themselves, viz. Joannes and Jesus, who striving for the High-Priesthood one slew the other in the very Temple, which Dartus Ochus, that then reigned, took so heinously, that he both took away the allowance before given by Darius Histaspis, and laid a tribute upon the Jews, came and destroyed many of them, and banished some into Hircania near the Caspian Sea, as I have more at large shown in my continuation of the History from Nehemiah. And it is to be noted here, that these four chariots are said to be the four spirits of heaven, that go out from the Lord of the whole earth, and the chariot drawn by the black horses went out from him into the north, and therefore whilst Cyrus did so he prospered, but because he would go out of a desire to enlarge his Dominion against other Countries, as against Scythia, he was there suffered to perish by Thomiris queen of the Scythians, who cut off his head from his dead body, and filling a vessel full of blood, cast it into it with this exprobration, fill thyself with blood, which thou hast so long thirsted after. In that these chariots are called 4 spirits of heaven, it is meant, that 4 angels of heaven went out with them, by whose virtue they so greatly prevailed, as long as they went but the way, that these, as their Princes led them. For angels are said by Daniel to be Princes of particular countries, as the angel set over the Kingdom of Persia is called the Prince of Persia, and Michael the Prince of the Jews. So that there is nothing done in the whole world, but by the Ministry of angels sent [Note.] from heaven, by whom, as by his Lord Deputies he ruleth over all Kingdoms, and when one Nation cometh to be under another or more are subdued to one, it is by the power of the Lord, and not by the prowess of the conqueror, or by chance or fortune of war; and that potentate, who now subdueth all, is when God will subdued by another, that no man may be insolent, but walk before God in reverence and fear in the highest pitch of worldly dominion: Or these chariots are called spirits of heaven, to show, that these Kings were carried per impusus coelitus venientes, to do so as they did, according to Calvin.

And hitherto of the black horses, now of the white, it is said, they go forth after them, hereby the Kingdom of the Grecians was set forth, of which Alexander the Great was the Monarch, that went against and subdued the Persian King, after that he had subdued the Babylonian, and continued long the Monarch of the World. And he and they after him, that divided his Empire amongst them are set forth by white horses, because as white, and light is an emblem of comfort, so under that Empire the Jews had comfort by Alexanders favor towards them, and the favor shown them by Ptolemy Philadelphus King of Egypt, who restored the precious vessels of the house of the Lord, that were in his land, and honourably entertained the 70 Interpreters of the Bible, for whom he sent to this end and purpose. Lastly, touching the grisled horses, that went towards the south, by them the Roman Empire was represented, being set forth by horses of divers colors, because that Empire was diversely governed, sometimes by Kings, then by Consuls, after by the Decemviri, then by Tribunes of the people, after by Dictatours, and lastly by Emperors, wherefore these horses were not only grisled, but also bay, v. 7. that walked to and fro through the earth, as they had done first towards the south, that is, Africa, where they subdued Carthage, that great and mighty City, which had long contended with them for Dominion. And towards the Jews they were as party-coloured horses, because sometime receiving them into friendship, and sometime turning their enemies, especially Pompey the Great, that went proudly into their Temple and Crassus, who robbed it of all the precious things thereof, and finally both City and Temple were destroyed by Titus and Vespasian; for the word 〈 in non-Latin alphabet 〉 rendered by Pagnin ash-coloured, it signifieth strong, being therefore in Vulgar robustissimi, according to which if we read it, the sense will be good, the grisled or party-coloured horses, that were strongest, sought to go not only towards the south, but also all over the earth, and they were permitted, and as in the south, so they prevailed everywhere. And these things it pleased God to reveal for the comfort of his faithful people, that knowing all worldly mutations to be [Note.] moderated by the power of heaven they might upon all occurrences continue unshaken in their faith in their greatest sufferings expecting an happy end of them all, and not look at men, as if by their will it came so to pass, but at God only. And these things were shown by chariots and horses, because with these wars are made and Kingdoms and Nations subdued according to the old manner of fighting. And whereas the other chariots and horses went but one towards one part and another towards another, these walk to and fro as Lord's all over the earth, to intimate their Dominion much more enlarged then any of the Monarchs that went before them, and the same touching these four Monarchies is by Daniel represented, sometime by an image of gold and silver, brass, and a compound of iron and clay, ch. 2. and sometime two of them only by a Ram and a Goat, chap. 8. Only hitherto nothing hath been said of the brazen mountains, from which these chariots came, wherefore of these to speak a little, and then I shall have done with this Vision, and come to the Kingdom of Christ subduing and bringing under all other Kingdoms, as is shown, Dan. 2. These mountains of brass intimating height and strength set forth the Almighty power of God stopping the course of these chariots and horses, till he be pleased to open them a way to come forth, teaching us, that no human force, or any other can come out to prevail, but when God permits and gives way unto them, or as Calvin hath it, they come forth between two mountains of Brasse, to show, that things, which are done in this World are from eternity decreed by God, and till they come to pass are hid from us, as it were by mountains of brass, none being able to pierce into those secrets anymore, then to break through such mountains, until that he be pleased to reveal them: but when the time is come, that things so decreed by God shall be effected, very mountains of brass cannot stop the course of them, but they shall undoubtedly come to pass, which the heathen seeing into held the same touching fate or destiny, that all the world cannot hinder, but we, God's providence or eternal Decree. Wherein we may well go with him, but whereas differing from other Expositors he understands by the black horses the Babylonians, and by the white the Persians, and by others of a divers color the divers events in all the earth, the people of God in all places being sometime in adversity and sometime in prosperity, as God pleaseth, without restraining them to any particular people, by whom, he cannot but be thought to err, if we consider, that the black are said to be foreseen to go out, as the red spoken of before are not, of which silence touching them, but telling of these going towards the north, no reason can be rendered but that which hath been given before, nor of the going of the black towards the north, if the Babylonians be by them understood. For when their coming against the Jews is threatened by the Prophets, it is commonly said that they should come out of the north, which is contrary to going towards the north. And for so much as there were four such Monarchies succeeding one another, it cannot be turned another way without some derogation from the prescience and providence of God to say, that he only foreshowed things in general, which indeed he did particularly intimating his singular wisdom and providence in these most remarkable mutations in the world. Again whereas it is said, those that go towards the north have quieted my spirit in the north country, how can this be applied to the Babylonians, unless the Spirit of God liked well and were quieted, when they had destroyed Jerusalem with such pride and cruelty? but to the Persians it agreeth very •• ll, when they by destroying the Babylonians revenged his quarrel against them for his people; whence note, that the wrath of God [Note.] and spirit of revenge is up against the wicked enemies of his Church, and cannot be quieted again, but troubled till revenge be taken upon them, and not only against such enemies, but against all notorious wicked persons in any kind, whom he counts his adversaries also, Esa. 1. 24. Ah, I will ease me of mine adversaries, they being till condign punishment inflicted upon them, a burden to him.

Take of them of the captivity of Heldab, Tobiah, and Jedaiah, and go into the house of Josiah. Vers. 11. And take silver and gold, and make crowns and set them upon the head of Joshua. Here after the prophesy of the four Monarchies of the world, followeth another of the greatest Monarch of all, Christ Jesus, set forth by Zerubbabel in respect of his Kingly dignity before, and now by Joshua the High Priest in respect of his Priestly, to denote both which, not a Crown, but Crowns must be made and set upon Joshua his head, to intimate both these dignities in one person. And by the way hereby was shown that a Priest should arise, that should come of Joshua and be both Priest and King, as was Aristobulus and Alexander. And whereas it may seem unfit by a Crown to set forth the Priestly dignity, because the Priest did not wear a crown, but a Miter, it is understood, that Christ was a Priest after the order of Melchizedek King of Righteousness and King of Peace, as his name signifieth, and therefore he might well be set forth by more then one Crown; and that this is a prophesy touching Christ, under whom all other Crowns should come, and Dan. 2. was shown, that he should break in pieces and destroy all other kingdoms, appears verse. 12. where he declares plainly, that he meant hereby the branch, whom he would bring forth, that should sit upon the Throne and build the Temple, and sit as Priest upon the Throne and bear the glory of both Crowns, and by both settle peace. But what is meant by his taking of Heldah, Tobijah, &c. Answ. This was done because the people returned out of captivity were faint-hearted, and feared, that they should now live in a miserable case by reason of their enemies about them, and these potentates prophesied of, from whom they might perceive, that although they should receive some good, yet much more evil. To encourage and comfort them therefore against all this, the Prophet is bidden to go and take from these men, which the Lord knew, that they would willingly give, silver and gold to make Crowns of for the use here declared. What these men were we know not, but most probably they were both able and godly men, as their names signified, and not of the pusillanimous sort, although in high place, as Calvin conjectureth against Lyra, Gwalther and others, for he will have the Prophets going to them, and placing the Crowns made afterwards in the Temple for a memorial, to be placed there to their ignominy for a remembrance of their faint-heartedness, that both they might be ashamed, and now gather more heart, and others warned by them not to be so timorous and distrustful. For why they should be thus conceived of I see no reason, but rather of the contrary, seeing he took from them silver and gold, which cannot be conceived to have been done, but they voluntarily giving it out of their great piety, being herein exemplary to others to move them to liberality towards the Temple and the appurtenances thereof, as Gwalther saith. And for the placing of the Crowns, that were made hereof in the Temple for a memorial, when they had been first set upon Joshua his head, how can it be thought, that they were placed there for any other end, but that by seeing them men might from time to time be held in expectation of the Messiah, as the Chaldee renders the word, which we read Branch, and remember the goodness and bounty of these men, who contributed readily at God's appointment, so bountifully to the making of these Crowns to their everlasting praise, as our Lord Jesus said of the woman, that was at so great cost in providing a box of ointment, whereby to anoint him to the burial, This shall be spoken of for a memorial of her in all countries. For the signification of these names, 〈 in non-Latin alphabet 〉 signifieth knowing m 〈…〉 〈 in non-Latin alphabet 〉 the goodness of God, and both the other names are compiled in part 〈…〉 〈 in non-Latin alphabet 〉 signifying God. Touching Josiah in particular, to whose house he is bidden to go and make Crowns, the Hebrews say, that after the Jews return from their captivity they made a treasury and that Josiah was the Keeper thereof, so Cyril, and Jerome calleth him aedituum the Keeper of the house.

He shall grow up out of his place, and he shall build the Temple of the Lord. This he speaks of Christ, the branch, as he was also called before chap. 3. 8. Heb. it is, he shall branch from under him, 〈 in non-Latin alphabet 〉 , whereby it is meant, as Jerome hath it, he shall grow into many branches, who shall by the Preaching of the Gospel spring out of him, for which cause he is said to be the Vine, and believers the branches, and the Olive tree into which the Gentiles are graffed by faith, and they are said to branch from under him, because by virtue coming from him, and not by human force or might, whereby they were compelled, for which cause, and to show which he sent not out great men or learned men at the first to preach the Gospel, but poor and ignorant men, yet not to show, that it was his will, that such should always be the instruments of converting souls, but that the Gospel might appear to be the very power and wisdom of God, and therefore after the 12 he called Paul, a learned man to go out preaching also, who planted more Churches, then any of the other Apostles, as branches of this Vine or Olive tree, for the consutation of those, who in these confused times, (wherein everyone, that will, becomes a Preacher, as in the days of Jeroboam, men of the basest sort became Priests) plead for the Preaching of illiterate men, as sent of God, and cry down learning. These words are also by some understood of his own springing up, by virtue in himself and not borrowed from any other. But the former is the best, and approved by the words following, he shall build my house, &c. this is done by thus branching out, since the house of God hereby meant is nothing else, but a company or Congregation of believers, as Ephes. 2. 20. 1 Tim. 3. 15. And for further confirmation of the same, he saith again v. 13. Even he shall build the Temple of the Lord, and he shall bear the glory, that is, the glory of the crowns before spoken of, being both King and Priest forever, in pointing whereat, David saith, Thou hast set a crown of pure gold upon his head, and Psal. 110. Thou art a Priest forever after the order of Melchizedek, and sit thou on my right hand, till I make thine enemies thy footstool: and of this glory, see before ch. 2. 8. After the glory he hath sent me to the Nations, where by glory is meant Christ filling the second Temple with glory greater then the first, as was prophesied Hag. 2. 7, 8. not of silver or gold, but of an high Priest a King of Kings that should come into it, whereas none but an high Priest after the order of Aaron came into the other, adorned only with pontifical robes wrought with gold and silver, the glittering & glorious things of this world, but he shining in heavenly glory, although not seen withcarnall but spiritual eyes, unless when he pleased by a • ew in his transfiguration upon the Mount, and by John, Rev. 1. And he shall sit and rule upon his Throne, and be a Priest upon his Throne, and the counsel of Peace shall be between them both. As he hath two crowns, so he hath also two thrones, ruling as a King by powerfully subduing all enemies, either making them to yield and submit unto him, or breaking them in pieces and destroying them, and as an high Priest, sacrificing and making intercession for his people. And between these two, he saith, is the counsel of peace, that is, when men are subdued unto him by believing and obeying, and their sins are done away by his sacrificing of himself and continual intercession for them, there followeth peace with God, who in his eternal counsel hath thus provided to make peace betwixt sinful man and himself, and betwixt Jew and Gentile, and Nation and Nation, and the people of a Nation amongst themselves, there being otherwise no peace to the wicked, so also Hag. 2. 8. Esa. 11. And in me, saith Christ, ye shall have peace. If it be at any time otherwise in the Church, there being strife and contention, it is for want of one of these, Christ doth not rule in the heart, or in the Church, all things in worship and discipline being ordered according to his will, as indeed it is seldom done, and to be sure is not done at this day in our Church, wherein either there is no government, or they have a stroke in the government thereof to whom the Lord never committed it, being neither Bishops, Presbyters, Pastors, or Teachers, or Deacons, who only are his Officers, all others being introduced by men. The Jews expound this counsel of peace between these two, of the good agreement betwixt the King and the Priest, Zerubbabel and Joshua, whereas in times past there were sometimes jars, as betwixt Uzziah the King that would offer incense and Azariah the Priest resisting him. But because the crowns were set, not upon two men's heads, but only the head of one, this falleth to the ground and the Exposition before going must needs stand firm.

And the crowns shall be to Helem, and Tobijah, Jedajah and Hen: where two of the names before mentioned are named again, Tobijah and Jedajah, the goodness of God, and the knowledge of God, but for the other two, Heldai and Josiah, here are new names, Helem and Hen, the first 〈 in non-Latin alphabet 〉 signifying a dream, the other 〈 in non-Latin alphabet 〉 grace. Hereupon the Rabbins, bold to invent anything, say, that by Helem was meant Daniel, so called for his expounding of dreams, and by them Ananias, Azarias, and Misael, for the great grace that was in them, not to be moved through fear of the fiery furnace to worship Nebuchadnezzar's image, for to these, say they, coming from Babylon and bringing much treasure with them, the Prophet was bidden to go for this gold and silver. But to pass this over as a conjecture, it is most commonly held, that Heldai before spoken of, had two names, and so had Josiah, and therefore having spoken of them by one before, now he speaks of them by the other, being most significative to set forth the men to whom Christ's glory shall be communicated, viz. the knowers o • God, and such as have goodness like that of God in them, such as God reveals himself to, as by dreams he did of old, so that they understand his mystical things; and lastly such as have grace to walk before him in holiness as they ought, and righteousness all their days. Now to them it is said, that these crowns shall be to them for a memorial in the Temple of the Lord, that is, having been set upon the head of Joshua and then taken and laid up in the Temple, so that all who should see them should remember and praise their piety, out of whose bounty these were made. And consequently, hereby was [Note.] shown, that able men, who are liberal in doing anything in the Church of God, according to his will by their purses to his glory, shall not be forgotten but be had in everlasting remembrance in heaven, which is chiefly God's house.

And they that are far off shall come and build in the Temple of the Lord, that is, Heathen Kings contributing hereunto, as after this Darius did Artaxerxes, spoken of Nehem. 1. and Ptolemy Philadelphus, who sent precious vessels unto it. But it is specially meant of the Temple, which the Branch Christ Jesus should build under the Gospel. For to building of this spiritual Temple the Ministers of Christ in most remote places, being stirred up from amongst the Gentiles, came and labored, as in Eph. 4. 12. not only Apostles, but Pastors, and Teachers are said to build the Church of Christ which is his body. And this is spoken for the encouragement of the Jews to go on in building and to shame those that were not forward herein, when as foreiners that had not so much reason, should come to do that, which they either for fear of danger, or for the costs and charges of the building refused to do: and this shall come to pass, if ye diligently obey the voice of the Lord your God; this is added to show that God's promises of good take not effect, but are frustrated to them that disobey and sin against his commandments, as is further expressly said, Jer. 18. 9, 10. And therefore if so much were not done for the Jews as was promised by the Lord, it was through their own default in not enjoying so happy a time after their return out of captivity as the Prophets spake of. Whereas the Hebrews say, that this Prophesy of Foreigners building was fulfilled in Herod, who built their Temple most magnificently, because he neither came from far nor had they peace, but were full of troubles and vexation under him for his cruel practices against their high Priest and his many other enormities, which made them sometimes to flee to the Senate at Rome to complain; It was therefore fulfilled only spiritually to the full, as was before said upon Hag. 2. 7. and but in a little part before according to the letter by that which foreign Kings did.

CHAP. VII.

THe 4 year of Darius the 4 day of the month Chisleu: The time of the Lord's speaking to Zechariah was noted twice before, ch. 1. 1. the 8 month of the 2 year of Darius: and v. 7. the 11 month called Sebat, whereby it appeareth that the Jews reckoned their years by months, two of which were called Sebat and Chisleu, and of the first called Nisan, see Esth. 3. of the third called Sinan, Esth. 8. of the tenth called Tebeth, Esth. 2. and of the twelfth called Adar, Esth. 14. of the names of the other months we read not in sacred History, but elsewhere the second month is called Jiar, the fourth Tamuz, the fifth Ab, the sixth Elul, the seventh Tishri, the eighth Mathesan, all which are Chaldee names, and hereby the Jews began not to call their months, till the time of their captivity and living amongst the Chaldees. Before, their first month was called Abib, Exod. 13. the second Zio, 1 King 6. the seventh Ethanim, ch. 8. &c. But it is to be understood, that the first month so accounted amongst the Hebrews was not the first amongst the Chaldees, or other Nations. For they reckoned from the time of their deliverance out of Egypt; as God commanded Moses, and their holy feasts were appointed by months, the Passover in Abib, and their feast of Tabernacles in Ethanan the 7 month: Abib answering to our April in part, and to March in part, thereafter as the Moon happened to change, because they began their month with the Moon, we not. And then the 7 month answered to September in part, and in part to October, which was to the Chaldees and other Nations the first month of the year. So that the year was reckoned two ways, either civilly from September, &c. or religiously from March, the first account holding in all civil matters, the second in holy things, as feasts. Some hold that the months are here counted by the reign of Darius, and according to the time of the year wherein he begun his reign, but this is sufficiently proved to be false, by the reckoning of the months already made, it was then in the 9 month of the year, according to the common account that this word came to Zechariah, almost two years after his revelation had before, not that he went all that time without Preaching to the people, but many things being in the mean season shown unto him, as appears chap. 2. 3. 4. 5. 6. only this was the next most remarkable time of a new revelation about 2 years after their setting on to build the Temple again, in which it seemeth that although they had both this Prophet and Haggai amongst them continually inculcating good unto them and dissuading them from evil, yet they lived wickedly, and therefore had need as well to be quickened to holiness of life and to leave their sins, as to the building of God's house, for which he here proceedeth as he doth in telling them of their fathers wickedness, v. 9, 10, 11, &c. and their own abusive fasting, v. 5, 6, 7. and exhorting them to justice, ch. 8. 16, 17. But to proceed as the words of the Prophet lie in order. V. 2. When they had sent to the house of God Sharezer and Regemmelech and their men to pray before the Lord. Heb. Regemmelek sent and Sharezer and his men; and both Calvin and Gwalther follow this reading, Calvin rendering it, Regemmelek had sent, in which words the occasion of this prophesy is intimated. This Regemmelek and Sharezer, were prime men and of great authority amongst those Jews, who yet remained at Babylon and returned not with the rest to their own country, as they had liberty to do, but being there long settled and probably grown wealthy they preferred to continue there still in a certain estate before removing to uncertain. They now hearing of the welfare of the Jews, the captivity also being long ago at an end and of the going forward of the work of the Sanctuary by the present Kings allowance, began to conceive, that whereas fasts had been kept by the Jews in Babylon during the 70 years captivity, and now a long time after, that the cause being removed these fasts should cease and be kept no more. But because they would do nothing rashly, before they would cease from keeping them, they thought it necessary to send to the priests at Jerusalem and the Prophets there to inquire the will of God in this matter, and did therefore send, as is here said, and it is not meant, that others sent them, as in the New Translation which the Hebrew will not bear, but Sharezer sent Regemmelech and his men, that is, the men of the place where he lived by his motion, being therefore called his men, because drawn by him to subscribe to this embassage and to contribute to the bearing of the charge. He sent principally some about whom they agreed to Jerusalem to inquire about this matter, and to pray there for them as God of old appointed, Deut. 17. 8. touching inquiring in difficult cases and controversies, and touching praying in the house of God, when Solomon had built and dedicated it. Hereupon the Lord by his spirit spake unto Zachariah to say, as followeth, verse. 5, 6, &c. To which words before we come, note 1. that the Jews who lived far from Jerusalem, [Note.] yet were not without piety towards God, for so much as they sent thither some to represent their whole congregation, and to pray for it, as God had appointed, that the length of the way may not be a hindrance to any of God's people in coming to the place, to which they should, for devotions sake. 2. They would alter nothing in the service of God without advice taken with those at Jerusalem, where the Synedrion or great council of the Jews was, by the determination whereof things were to be ordered: a manifest ground for a Synod in a Christian Kingdom for the ordering of things in the Church of God, and against those particular conventicles, that without consulting with such a council dare alter things in God's public worship, holding an independency, and liberty for everyone to follow his own conscience in matters of religion. For if these men, that came short of their duty in not returning to help build the house of God, yet had so much goodness in them, as that they would not upon their own heads go from the custom of the Church to the making of a schism herein, how much are they to be condemned, that without any regard of this by their tenet of independency lay a ground of innumerable schisms? Lastly, for the question made, verse. 3. whether they should weep separating themselves in the 5 month anymore, as they had done for many years, that is, ever since the beginning of the captivity, note, that fasting ought to be joined with weeping, as also is commanded Joel 2. and then a man ought to separate himself from worldly employment, that he may wholly intend his duty.

Now to come unto verse. 5. Speak to the priests and to all the people of the land, saying, when ye fasted the 7. month and the 5. month, did ye fast unto me? The men coming from Babylon moved the question, but the Prophet instead of answering them is directed by the Lord to turn to the priests and people inhabiting at Jerusalem, taking occasion from this question moved to tax them for their formal fasting the 5. and 7. months all that long time that they had continued so to do, as thinking that the very duty doing was a great point of piety, although without reformation of their manners. But why did he thus, and not rather answer the inquirers? Sol. It is probable, that this question being moved to the priests, they stood for men's going on in keeping the fast, affirming it to be such a duty, as that none could question, whether they ought still to go on in keeping it without being branded with the note of profaneness. And this is the more probable, because the Pharisees, that rose up afterwards boasted of their often fasting, as if for this very thing none other men were comparable to them. To take them down then, who now bare themselves upon their continual going on in fasting in the months aforesaid, and despised these, that were come to inquire, the Prophet being asked by these speaks to them, vilifying their fasting all this time, as naught worth, because they fasted not from sin, as they should chiefly have done, no fast, that is kept, being otherwise a fasting unto God, but unto ourselves, and so altogether unacceptable to God, and he saith, that they fasted to themselves, because that although their present case required fasting and prayer extraordinary, yet to keep set times month after month was their own invention, neither had they any warrant for it from God's word but only sometime to call a fast, and the judgment still continuing to call another, there being danger by customary keeping of it, to bring it to be a formal thing, and so rather a sin then a virtue, as the Pharisee's fasting afterwards twice a week, according to the tradition of the elders, puffing him up above [Note.] other men. Moreover the people, amongst whom Zacharias was set to teach being wicked, and without all power of godliness in their lives, there was good reason that he should first by reproving the abuses amongst them seek to reform them, before that he dealt with others further off. For hereby he intimated, that a pastour should first and chiefly look to his own flock, and every private man to his own house before that he intermeddles with matters concerning others, which yet is also to be done, because by the Lord required, saying, Thou shalt not hate thy brother in thine heart, but tell him, and not suffer sin in him.

And when ye did eat, did ye not eat for yourselves? That is, as ye fasted, so ye ceased fasting and fell to eating and drinking, as ye thought good, and not as I require. For God would have us, when we eat and drink, to do it to his glory, looking up to him to give him praise, taking heed of excess herein, and not following our own appetites, but in our eating and drinking having respect unto this, viz. to be hereby refreshed and strengthened, and so to be made the more fit to labor in our vocations, and to serve him in duties of piety. Whosoever doth not thus, but intends merely the filling of his belly with things most delicious, he doth not eat unto the Lord, but to himself, and so offendeth.

Should ye not hear the words which the Lord hath cried by the former Prophets? Here Zacharias cometh plainly to declare his meaning in that, which he had challenged them for before, viz. that their fasting could not be acceptable to God, because they did their own wills, and were unjust and deceitful in their dealings one towards another, and when they did so, Isaiah had taught them how much the Lord despised all their fastings, and outward humiliations, yea and this he did by extending his voice to the uttermost, for which it is said, he cried, and accordingly the Lord said there, cry aloud, lift up thy voice as a trumpet.

Execute true judgment, &c. In calling upon them thus to do it is intimated, that they did it not, but sinned one against another by injustice and wrong, as their forefathers had done, when the kingdom of Judah flourished, but was therefore come into their enemies hands and brought to desolation, which is here commemorated for awarning to them, this they might now beware and not go to do likewise, as they would not suffer by the like terrible judgments.

CHAP. VIII.

I Have been jealous for Zion with great jealousy. The prophet having upon occasion of those Jews question about the fast which came from Babylon, taxed them at Jerusalem for their unjust dealing, and not being made any whit the better for all their fasting 70. years together, seeking by all means their reformation, now he cometh to them that were sent from Babylon to inquire about the fast, whether it should still continue or no. And that he might win them the more and make them willing to return to Jerusalem, the country being left in which they still continued to their great shame, he prophesieth of a most prosperous estate, wherein Jerusalem should now be, their enemies who had spoiled them being severely animadverted against, and brought down so, as that they should not be able to stand up to hurt them anymore. For these words, Lyra expounds the jealousy here spoken of, as if God's wrath or jealousy against Zion were meant, whereby he had been moved to bring such judgments upon him, as he had done. But Calvin and Gwalther, of his wrath against her enemies, into whose hands she had been long delivered for her sins, and had been vilely entreated: but now the Lord professeth all his fury against her enemies, as laying to heart the indignities by them offered to her, his Spouse. For the preposition here used is 〈 in non-Latin alphabet 〉 , signifying, not against, but for, and a jealous husbands wrath is not only against her, when she proveth false unto him, but also being reconciled against such as abuse her. And this seems to be best, because in explaining himself what he meant hereby, verse. 3. he saith, I am returned to Zion and will dwell in the midst of Jerusalem, which could not be done without judging their enemies, that formerly kept them under. Touching the application of this Prophesy, it is by them, that are of soundest judgment made first unto the Jews, towards whom it was fulfilled in part, when after their setting on again to build the Temple they had plenty, being before in great want and scarcity, as was shown, Hag. 1. Touching which plenty see verse. 12. here following, and when after contention with their neighbors, of which see Ezra 4. they had peace, as is said, verse. 10, 11. But most perfectly were all gracious promises here made fulfilled to the faithful under the Gospel consisting both of Jews and Gentiles, Jerusalem shall be called a city of truth, and the mountain the holy mountain of the Lord, the Church or congregation of the faithful being hereby understood, as in many other places.

I will save my people from the east country and from the west. This is manifestly spoken of the faithful gathered together from all parts into the Churrch of Christ, because the Jews are everywhere said to have been carried not into the east or west, but into the north. And therefore this our Prophet speaking of the same, chap. 2. nameth not only east and west; but also north and south, and our Lord Jesus in speaking of the nations, that should come in said, they shall come out of the east and the west, and sit down with Abraham, Isaac, and Jacob, &c. the children of the Kingdom, that is, the Jews, who believed not, being shut out of doors.

Before these days there was no hire for man or beast. That is, men and beasts laboring in tilling the ground, it paid them not with her increase. And there was no peace to him that went in or out. That is, neighbouring nations were at such enmity with the Jews, that a man could no sooner go out of the city, but some were ready to seize upon him to rob or kill him, and everyone was against his neighbor, without the city it was as hath been said, and within it was as ill, because there were false brethren seeking advantages against their brethren the Jews. Thus almost Jerome and Cyril. And this is premised as done before the building of the Temple, that the mercy to be shown after, might be the more magnified, viz. the mercy of peace and of the plentiful increase of the fruits of the earth, as followeth, 11, 12, 13, 14, 15. Then verse. 16, 17. he prescribes them rules to walk by, that they might be as thus happy and blessed, hereby intimating, that the promises of God are but conditional, of what good soever he speaketh, that he will do for his people, the perfect fulfilling thereof cannot be expected, if they walk unworthily, as is expressly also [Note.] taught, Jer. 18. we must, to have God's promises made good unto us, abhor from lying, wrong doing, & false swearing; which the Lord hateth, as is here said

The fast of the 4, 5, 7, and 10. month shall be to the house of Judah feasts, therefore love Truth, and Peace. In expectation, that it shall be so, if ye thus do, but if ye be false and unjust & contentious, never expect such an happy time. Touching these monthly fasts, Cyril saith, that in the 4. months they kept a fast; because the city Jerusalem was then broken up by the Chaldees, 2 Ki. 25. 4. and the 10. month, because it was then first besieged, v. 2. & the 5. month, because the house of the Lord was then burnt, v. 6. and the 7. month, because that Gedaliah being then slain, who was appointed by Nebuchadnezzar to be governor over the Jews remaining in the land, there followed an utter extermination of them from thence into Egypt, v. 25. But Jerome ascending higher, besides these reasons of keeping these 4. fasts, assigns others for two of them, viz. Moses his breaking of the Tables, when he came down from the Mount, which was done, & God's wrath declared against Israel for their idolatry with the golden calf. For that this was in the 4. month of their departure out of Egypt appeareth, because they came out in the month of Abib, which was the first month, and came to Mount Sinai in the 3. month, and them Moses was called up to the Mount, where he stayed 40. days, and coming down again he brake the Tables out of indignation at the aforesaid idolatry. For the fifth month he giveth this reason, the heavy tidings came then of God's wrath against them for murmuring at the return of the spies out of the land of Canaan, who therefore threatened them that they should never come there, but perish in the wilderness. For that this was in the fifth month may be gathered from Numb. 10. where it is said the cloud was lifted up and they began to travel in the 2. month the 20. day, then coming to Kibroth hataavah they tarried there an whole month, and for Miriam smitten with the leprosy 7. days, after which the searchers were sent into Canaan, and returned not, till after 40. days, and then was that murmuring for which they were threatened. But however the times may agree to the sad things by him mentioned, yet it is not to be thought, that these fasts were now kept therefore, but the reasons before said, for it is spoken of fasting these 70. years, whereas if they had begun upon these occasions, they had now continued many hundreds of years.

But now he by way of answering them that were come from Babylen, saith, in effect, that they should keep these fasts no more, the cause why, being at an end, and that instead of fasts they should keep their feasts again with joy, as they could not do all the time of their exile, because they were to be kept at Jerusalem, from whence they had been in these 70. years far removed. And in saying thus he doth in a manner invite them, leaving the parts where they now lived to return to Jerusalem, that they might have indeed a time of perfect rejoicing in God's great mercy in delivering them from their long continued miseries in Babylon.

Thus said the Lord of hosts, there shall yet come people, &c. Having spoken all comfort to the sincere and peace loving Jew, verse. 19. now he prophesieth of the conversion of the Gentiles by the preaching of the Jews, that is, the Apostles under the Gospel, which shall tend further to the increasing of their joy; and in speaking of the Lord, that shall do this, he saith, the Lord of hosts. As he also doth very often in this prophesy, lest any should doubt of the power whereby such mighty things should be effected. In saying, there shall yet come people, he meaneth, that the joy and feasting before spoken of shall long hold, until, as the word 〈 in non-Latin alphabet 〉 signifieth, people's come in unto God through the Apostles preaching, the vulg. hath it usquequo, or it may be read, until that.

And one city shall say to another, Let us go to pray, and I will go also: a notable expression of the earnest desire of the nations unto Christ being once enlightened by the word, as Esa. 2. and Mich. 4. and finally the city, that exhorteth another is brought in saying, and I will go also, that is, not move you to that, which I will not do myself, but I will be one of the forwardest. And in stirring up one another to go to Jerusalem he meaneth, to the Church of Christ, verse. 22.

Then showing in what great numbers they should come in he saith, Ten men shall lay hold of the skirt of a Jew. By ten a multitude being understood, as in many other places, and in saying, they should lay hold of his skirt, he alludeth to the Jews manner of apparel, being a long garment with fringe upon the skirt thereof, and intimateth that the nations hearing of Christ, should be as ready to follow the preacher and to be led unto him, as a child, that takes hold of his fathers skirt, of whom he is most fond to go with him to any place.

CHAP. IX.

THe burden of the Word of the Lord in the land of Hadrack and Damascus shall be the rest thereof. The Lord having before comforted and encouraged his people by promising after the temple built, happy times unto them, now lest they should be afraid of the interruption of their joy by their enemies round about them, he here comforteth them against this fear. By the land of Hadrack some understand Arabia, but others more probably Syria, because Damascus here also spoken of is the chief city of Syria. And that the Syrians were great enemies of the Jews, and nigh unto them, we read in sundry places. Now that they may not fear the Syrians, he saith not only the burden, whereby always some great judgment tending to destruction is meant, but also, that Damascus shall be the rest of this burden, that is, being laid on, it shall there continue, as was said before of the Ephah, that it should be settled upon the Basis in the land of Shinar, When the eyes of man and of all the tribes of Israel shall be towards the Lord. Here the time is pointed out, when the enemies of the children of Israel should thus lie under God's heavy judgments, viz. when their eyes should be towards the Lord, and this is by hearkening to his Commandments to do them, as Psal. 113. 1. As the eyes of a servant are towards the hand of his master, so are our eyes toward thee, and by not trusting in an arm of flesh, but in God alone, whereas heretofore they had trusted in their own strength, wisdom, and wealth, which who so doth, cannot have his eyes towards God, and so the help and comfort before spoken of from him. And he saith first, the eyes of man, and then of all the tribes, to intimate that they had done before but like carnal men, and they not a few, but generally all the tribes of Israel, for there was a general corruption amongst them, but this being purged out, they, he showeth, should generally above man depend wholly upon and trust in him.

Hamath also shall border thereby, Tyrus and Sidon though very wise. That is, these cities, how mighty and politick soever, shall fear no better then Syria before spoken of, touching two of which, Tyrus and Sidon and their wealth and pride the Prophets often speak; of Hamath, as a very great city of Syria the Prophet Amos speaketh, it was furthest remote from Damascus, and so a place which thought to escape, when the burden should take up Damascus for the rest thereof. The distance of a place from that, upon which God sends his judgments, is nothing to hinder their piercing thither also, God can [Note.] and will join places furthest distant one from the other being alike in sin in the like heavy judgments, he hath both a sword and bow, to slay nigh at hand and afar off.

Ashkelon shall see it and fear, and Gaza, &c. and a bastard shall dwell in Ashdod. Tyrus and Sidon being destroyed by God's judgments, the Philistines come next to be threatened, whose the cities or lordships here named were: for they were most infest enemies to the Jews. For a bastard inhabiting Ashdod, the vulg. hath a separator; Gwalther, a stranger, the word is 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 to be a stranger, as a bastard is called, because he comes of another, a stranger and not of a wedded husband. And if we take it for a stranger, the sense is plain, the enemy being a stranger having subdued Ashdod shall dwell there, as Arrianus saith, that Alexander having subdued the Philistines country, after Tyrus and Sidon, placed some of his forces in Ashdod, as he saw it most commodious for him for the subduing of other people's thereabouts. Lyra upon the word separatour saith, that Alexander might well be so called, because he divided the land there amongst his soldiers, yet as the word signifieth a bastard, so he saith Alexander might well be thus called, for he was begotten by Kendebeus in the likeness of Jupiter Ammonius lying with his mother, as his History showeth. Calvin by a stranger here understands a few of that city left, and keeping there now but as strangers, here one, and there another. And why did the Lord thus to the Philistines? The next words show, For their pride, and I will take the blood out of his mouth and the abomination from between his teeth. Whereby is meant, that the Philistines were great shedders of blood, and therefore he speaks of them as of Lions, or Wolves, out of whose mouths silly sheep are plucked, which they are devouring blood and flesh and all, & by victories and getting other men's goods into their possession they were greatly puffed up with pride. But he addeth, he that remaineth shall be for our God, and a governor in Judah and Ekron, as a Jebusite, wherein he prophesieth of their conversion to Christ also, after all this suffered, so many of them, as escaped. But why shall Ekron alone be as a Jebusite, one of the old inhabitants of Canaan, whom the Lord expelled before Israel without any mercy. Some, saith Calvin, think, that hereby it is meant, that they of Ekron shall have the honor to dwell in Jerusalem, as the Jebusites long did, but he rejecting this, saith, that the meaning is, Ekron, although it shall be longer in destroying, then the other cities of the Philistines, yet it shall be but as the Jebusite, who kept the tower of Zion till David's time, but then they were by him expelled. But forsomuch as the judgments to come upon the Philistines cities or principalities went before, whereof Ekron was one, and here the Prophet turns from speaking terror to speak comfort, I rather hold that as of them, which remained he saith, that they should be to God, and be as princes in Judah; for so the word signifieth, that is, in high and honorable account in the Christian Church set forth by Judah, so the inhabitants of Ekron in particular, that remained, should be as the Jebusites dwelling amongst the Jews, when the Amorites, and Canaanites were expelled, and that in the chief part of the land Jerusalem, which anciently was called from them Jebus, according to the distick. Solyma, Luza, Bethel, Jerusolyma, Jebus, Elia, Vrbs sacra Jerusalem, dicitur at{que} Salem: for so it is said, Josh. 15. The Jebusites dwelt with the Jews in Jerusalem to this day, neither could they be expelled. But of these Philistines it is not meant so much, that they should be, as the Jebusites, in that place, but that they should be by faith incorporated into the Church, the company of which it consisteth being called Jews within, according to the spirit, though not in the flesh. Lyra expounds it of their being at length subdued to the faith of Christ, as the Jebusites were finally subdued by David.

And I will encamp about my house because of the army. Having hitherto spoken of the heavy judgments to come upon the Jews enemies, so that they should not need to fear them, but cheerfully go on in the work of building God house, now he addeth further for their comfort, if any other enemies should arise, something of his continual keeping watch and ward about it. For these words, because of the army and him that goeth out and returneth, the vulg. hath it, of the army passing and repassing: expounded by Lyra of Judas Maccabaeus with his army subduing the enemy and purging God's house from idolatry, of which we read in the Maccabees, and the Hebr. will well bear this reading, although the preposition 〈 in non-Latin alphabet 〉 here used be most commonly translated from, and it may well go either way, it being hereby shown, as from whom his should be saved, so by whom, and thus the oppressor or exactour, Antiochus Epiphanes, who raged so much against God's people, he showeth should be kept from doing so anymore, and as a reason hereof, he saith, for I have seen with mine eyes, that is, saith Calvin, I have seen the great sufferings of my people to come by that tyrant, and therefore out of my great compassion to mine own, I have thus decreed to succor and help both them and my house so horribly abused. For neither doth the Prophet speak this of himself, as if nothing were meant, but that by the spirit he foresaw it, according to some, nor of the bare foreknowledge, or foresight of God, according to others.

Rejoice, O daughter of Zion. Here the Prophet cometh plainly to prophesy of Christ, of whom he spake but obscurely before, in saying; that the remnant of the Philistines should be as princes in Judah. That which is here said, is so well explained Matth. 21. that I shall need to say nothing more upon it in this place: only whereas he saith here, poor and saved, there it is meek, for the word, 〈 in non-Latin alphabet 〉 signifieth to be saved, vulg. poor and a Savior, New Translation, Bringing salvation, Calvin, saved, expounding it of his being saved in his members through his humbling himself to the poor and to suffer.

I will cut off the chariot from Ephraim and the horse from Jerusalem, and the battle bow shall be cut off and he shall speak peace, &c. Here lest any should imagine, when the coming of Zion's king is spoken of, that he would gather the people of Israel and by force of arms joining the two kingdoms together subdue the nations unto him, he saith so, as that they might easily gather the contrary, that none of his people should be armed to set him up as king over all either with chariots, horses, bows or other warlike instruments: but that by speaking peace wheresoever he should come with his word this should be done, as indeed it was, when he bad his disciples coming to any city or house say, peace be to this city or house, and going thus out into all nations set up his kingdom there, and by preaching subdued the world unto him, of which large Empire of his he speaketh in the next words, And his dominion shall be from sea to sea, and from the river to the ends of the earth.

As for thee also, by the blood of the covenant I have sent forth thy prisoners out of the pit, wherein there is no water, the vulg. Thou also hast sent forth. Hebr. Thou also I have sent forth. Here for 〈 in non-Latin alphabet 〉 thou a masculine is 〈 in non-Latin alphabet 〉 thou afeminine which the Rabbins expound of the Church of the Jews, as if the Prophet had turned his speech to them, thus seeking to elude a plain evidence touching Christ Jesus, as if it had been said, also thou O Judah, I have sent out thy prisoners, making use of the letter signifying thy being a feminine also further to confirm the same. Some to avoid this inference, say that the Jews have corrupted the Text, putting 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . But Calvin saith also; that this speech is directed to the Church of the Jews, as a wife by God married to him, rendering the words, heus tu, O thou, I have sent out, as if he had said, thou haply mayest slight all that hath been spoken of the king riding upon an asse to come bringing salvation, &c. because thou hast many enemies still, and sufferest much misery, but fear nothing, by the blood of thy covenant, which thou hast from me confirmed by blood, Exod. 24. when Moses sprinkling the book, wherein it was written, bound the people unto it, for which he saith, by the blood of thy covenant, I have sent out thy bound ones, &c. that is, thy members in the bands of many and great miseries, wherein they lay, as in a pit without water, that is, both in misery like a dark deep pit without all comfort, and a place, where for want of water there is danger of dying through thirst. And likewise Gwalther saying, he argueth from their deliverance past to confirm them in the hope and expectation by the King or Messiah to come, taking Babylon to be the place here compared to a pit without water for the uncomfortable and dangerous case, wherein they were there, but God had graciously delivered them from thence, and therefore this might be a ground of confidence, that as by the blood of the Old Testament, or covenant in circumcision they had been delivered from thence, so by Christ's blood, which is the blood of the New Covenant, or Testament, they should have everlasting deliverance and life through faith in his name. These words then hang together with the former, and carry this sense thus. He had said, that this King in appearance poor should speak peace to the nations, and extend his dominion amongst them far and wide. Now that the Church of the Jews might not be without hope in him he addeth, also thou my first wife, by the blood of thy covenant, that is, the blood of my son, the said King, whereby I have made a new covenant with thee, not of works, but of faith, I have brought out thy prisoners, or bound ones, that is, long bound up in infidelity, but towards the end of the world converted, out of the pit, wherein was no water, that is, the foresaid pit of insidelity, so called, because deep, and no hope of a 〈…〉 s self to get out; and through darkness uncomfortable, for no man, saith Christ, cometh to me, except the Father draw him. And when one by believing comes to Christ, he comes out of darkness into a marvelous light; and it is a pit without water, that is, water of which Christ speaketh, saying, If any one thirsteth, let him come to me, and I will give him of the water of life: and all this is spoken of in the preter tense, as already done; for the certainty thereof, whereas Ribera supposeth a corruption in the Hebr. to be here, it may be conceived, by that which hath been said, how vain an imagination that is; besides that, it is dangerous to yield hereunto, as being derogatory to the credit of God's Word in the Original, which is by all means, in every title to be upheld. And whereas Lyra, by the pit wherein there is no water, understands Limbus Patrum, where the faithful were before Christ's Ascension, but then taken up with him, they being the bound here spoken of, it is not solid, neither is it seconded by any other place of Scripture, teaching, that there ever was any such place. To conclude, for corruption here in the Text, it would nothing avail the Jews, to make it for the avoiding of a Prophesy touching Christ; seeing it is neither thus avoided, as I have shown, neither is there an evidence touching Christ, in the words before going, ver. 9, 10. more full and plain wanting, although this should not to him be applied. Yea, so plain, as Chrysostom, and other ancients say, that alone it is sufficient to convince any Jew, that Jesus is the King, who was to come, because never any other King but he, rode into Jerusalem upon an Ass whilst the city stood.

Turn ye to the strong hold, ye prisoners of hope, even today do I declare, that I will render double unto thee. Here the Prophet upon the premises, cometh to the Jews sent from Babylon, chap. 7. 2. bidding them to return to Jerusalem, under the name of the strong hold, and not to dwell any longer in Babylon; and he calleth Jerusalem a strong hold, for promises of God made of incamping about his house there, because they might think it, being yet without walls, that it was weak, and in continual danger of enemies; and he calls them prisoners of hope, to distinguish them from the wicked Jews, that would not believe anything spoken by the Prophets touching the future happiness of their Nation; wherefore the Prophet speaks not to them, but giving them over as desperate, he addresseth himself to such as believed; that although they had long been prisoners in Babylon, yet they hoped still for a better, and more joyful time, according to God's Word, and then he saith, I will render double unto thee: that is, making thine estate far more happy than ever it was: Which, because it was not done before the coming of the Messiah, must needs be understood of the time of the Gospel, at their conversion to Christ, and then mystically by the strong hold must be meant the Church of the faithful under the Gospel, which is built upon a rock, so strongly, that it cannot be shaken, and the prisoners of hope must be those before spoken of, thy bound ones, but by being turned to the faith, loosed and brought into perfect liberty.

When I have bent thy sons for me (O Judah) filled the bow with Ephraim, and raised up Zion against thy sons (O Greece) and made thee as the sword of a mighty man: Here the Prophet goes on in particular to foretell to the comfort of the Faithful, what mighty acts he would enable the Jews to do in the time of the Grecians power, which he foresaw by the spirit in the time of the Kingdoms in Egypt and Syria raised up out of Alexanders Empire. For then specially did this Prophesy work according to the letter. Judah was bent as a bow, by the strength not of man, but of God, and Ephraim, as arrows filled it, &c. when Mattathtas rose up, and his sons, Judas Maccabeus, and his brethren in the time of that tyrant, Antiochus Epiphanes, and so mightily prevailed against his Armies, and Captains, as in the books of Maccabees is shown at large. For then God most apparently made them his Bow, and Arrows, and Sword, as it were, against this Grecian King. And the sons of Zion were raised up against the sons of Grecia, because the Captains, and most renowned, used by God, in these expeditions, were men of the Church, or House of God in Zion, which the Heathen intolerably profaned, and for this they w •• e stirred up against them, and so miraculously prevailed. But all this is spoken of, as done by God, because by his power: and so it is always, when the people of God prevail against their enemirs; it is not by their own strength, but God useth them as his instruments, they being able of themselves to do [Note.] nothing, no more then a bow, or a sword, but by the hand of a mighty man, shooting, or smiting therewith.

The Lord shall be seen over them, &c. Here the same is further prosecuted, in alluding to that, which was done of old, when the Heathen enemies saw, and confessed, that God fought for his people, and that by thunder, and lightning, as in the days of Samuel: and so he did afterwards, when in the time of Marcus Aurelius, at the intercession of the Christian Legion in great want of water, he sent thunder and lightning, and rain, whereby the whole Army was relieved, and the enemies, by the tempest, being upon their faces, confounded. With the found of trumpet, and whirlwinds out of the south: in adding this, he puts them in mind of God's powerful presence amongst them of old, when with the sound of a trumpet he came down to mount Sinai, and the Priests in war at his appointment, sounded with the silver trumpets, at it is particularly noted in the days of Abijah, and a wonderful victory was obtained. For the whirlwinds out of the south, this is spoken to show the irresistible force, whereby God came upon their enemies, for the south, Hab. 3. speaking to the same effect, saith, God came from Teman, which lay southward from Jerusalem, when from that wilderness, where he had shown himself so full of terror, he went as a whirlwind overthrowing the Canaanites.

And they shall devour and subdue with sling-stones, and they shall drink, and make a noise, as through wine, and be filled like bowls, and as the corners of the Altar: that is, as David with a stone out of a sling slew Goliath, so shall they their mightiest enemies; and for devouring, and drinking, it is allegorically spoken, their subduing of their enemies being likened to a feast unto them. For as at a feast men eat flesh, and drink wine abundantly, till they are filled herewith; so they in destroying their enemies, did, as it were eat their flesh and fat, for which, in the like case it is said, I will make a feast in Bozrah of fat things, and of wine upon the Lees. And Revel. 19. there is an invitation to a Supper. But what is it, that is added, as the horns of the Altar? verily, that they should, by the slaughter of their enemies, be outwardly, as dipt in blood, or sprinkled, because, when a sacrifice was killed, the priests put some upon the horns of the Altar: and this is added, to show, that the slaughter of the enemies made, should be as an holy offering acceptable to God, and well-pleasing, although blood-shed generally be most defiling. And it is said, they should make a noise; as men having drank wine plentifully, sing and shout for mirth, so they should make a cheerful noise, in chanting out God's praises.

For they shall be as the stones of a crown, lifted up as an ensign upon his land. This is spoken in respect of the honorable account, wherein they should be had, even as precious stones adorning a Crown after the subduing of their enemies before spoken of. And truly the Maccabees were for this had in high honor amongst the Romans, who take them for their friends, and other great potentates of the Earth a long time, as may be seen in my continuation of the History after Nehemiah.

How great is his goodness, how great his beauty? corn shall make the young men cheerful, and new wine the maids. Here he concludeth with an Epiphonema to the Lord, as good and gracious to his people beyond expression, and returning again, to the great increase of the Vine, and of the earth before spoken of, chap. 8. 12. he concludeth with it, Corn shall make young men cheerful, and wine the maids; not hereby to countenance maids drinking of wine, but to show the abundance should be so great, that not only parents should have enough of the best, and most refreshing Corn and wine for themselves, but for their children all to give them some with them, whereas at other times, when there is no such plenty, their sons are fed more coursly, and there comes little wine to their daughters share, but water, and to this effect almost Calvin. But in all this, as most Expositors agree, the subduing of Nations to Christ in the time of the Gospel, is Mystically set forth, and the great joy then of both Sexes, from the oldest unto the youngest, in him who is the true Bread, that came down from Heaven; and wine causing more cheerfulness to the heart of the Faithful, then that wine, which the Vine yieldeth to make glad the heart, and the Corn, which the earth bringeth forth to strengthen man. For then Judah was bent as a bow, &c. when the Apostles, who were Jews, went out by preaching, and miraculous operations subduing Greeks, and Barbarians, as if conquered by bow and arrows, and the sword, as the penetrative force of the Gospel is called, Psal. 45. Thy Arrows are sharp and keen; and Heb. 4. 12. The Word is sharper then any two-edged sword; and these went out of Zion. And to thunder and lightning the Lord compared some of them, when he called them Boanerges, and preaching is spoken of, as the trumpets sounding, 1 Cor. 14. and as a whirlwind the Gospel went out with such celerity, overthrowing strong holds, and of the Apostles being precious stones, see Revel. 21. Isaiah. 54. Then the Spouse, the Church makes acclamations of Christ's beauty, as in Cant. and the spiritual joy coming by him.

CHAP. XLV.

ASke rain of the Lord in the time of the latter rain. Having spoken of the great plenty, that should be, now he shows the means, that must be used for this, viz. Prayer for seasonable rain, and then it should follow accordingly, and the ground should be fruitful. And he speaks of the latter rain, saith Gwalther, because in those hot countries it was then necessary to make the corn the more flowery, and the grass to grow again after mowing. And for the producing of rain, the Lord would gather bright clouds together, or lightning clouds, as the word signifieth. Whereby we may see, that the good things of this life, which are needful for us, and God hath promised, [Note.] are yet by us to be sought by Prayer, and to encourage us thus to seek them, he saith, that God being prayed to for it, clouds shall gather together, and rain shall follow, against those that say God will send what weather he pleaseth, whether we pray for it, or not. And the Prophet speaks of this, because that now the Temple was in building, which was the house of Prayer; and before they applied themselves to this work, they had sowed much, and reaped little, as Hag. 1. therefore now God being more propitious upon their turning from their former negligence, he would have them to make use of this house by pouring out their prayers here for this great blessing. Mystically also, heavenly Doctrine is by rain set forth, as Isaiah 55. and Deut. 32. 1. and how we ought to pray for this, where it is said, Pray the Lord of the harvest to send forth laborers into his harvest; which laborers in harvest are also waterers, by distilling heavenly Doctrine, as the rain upon the ground of men's hearts; for which, unprofitable hearers are compared to ground, that receiving the early, and latter rain, bringeth forth briars and thorns. And as the rain cometh out of the clouds, so doctrine out of the Scriptures, out of which only the true men of God raise them, and not from unwritten Traditions, or Apocryphals, as Saint Paul saith, that he taught nothing but what the Prophets had foretold, and then the grass by this means made to grow, is all manner of grace increasing in the heart.

Therefore they went away, as a flock, they were troubled, because there was no shepherd. After comfort, and instruction to the faithful, here the Prophet showeth the cause of the Jews former suffering, viz. their serving of false God's, and their being led by their prophets dreams, and divinations. For by this means they were carried away into captivity, as a flock of silly sheep, not able to defend themselves, but as wanting a shepherd to defend them, lying open to the violence of wolves, and lions, such as the