Exposition of Zechariah 1-9

CHAP. I.

THis Book seems to contain the sum of five Sermons, delivered by the Prophet Zechariah at several times; partly,

1. Doctrinal, as the first, Chap. 1. to the seventh Verse, being a Sermon of Repentance, prefixed as a Preface to the other Prophesies both of Mercies and Judgments: and that fitly; Repentance being the only preparative to fit a People to hear of Mercy, and an only means to escape Judgment. In this Sermon we are to note,

1. The Circumstances, which are three, viz.

• 1. The Time [In the eight month] two months after Haggai began to prophesy, Hag. 1.1. when as the Jews were in ill state through Famine, and the work of the Temple but newly taken in hand. [of the second year of Darius] There was no King in Israel, from whose reign to date their Prophesies: And who this King of Persia was, Whether Darius the son of Hystaspes, or Nothus, we'le leave to inquire, til we come to the twelfth verse of this Chapter.
• 2. The Preachers Authority and Commission; and thats Divine, from immediate inspiration [Came the Word of the Lord.]
• 3. The Person, by whose Ministry the Message is delivered: described unto us by his Name, Pedigree, and Office [unto Zechariah, the son of Berechiah, the son of Iddo, the Prophet] that [the Prophet] is to be referred to Zechariah, not to Iddo: Though there were one of that name a Prophet; yet that Zechariah was of his Progenie, is utterly uncertain. This Zechariah is the same that is mentioned, Matth. 23.35. Luke 11.51. who, after the re-edifying of the Temple, was slain by the Jews: Nor needs any long dispute about it, seeing both the name of his Father is the same, Berechiah, here and in Matthew. And also the manner of Christ's account easily persuades to it: who reckoning up the innocent blood shed by the Jews, begins at Abel, and ends even in the last of the holy Prophets. Whereas after that Zechariah, 2. Chron. 24.22. many other Prophets and holy men were put to death. And moreover, What warrant is there, to turn Iehoiadas name into Berechiah? Is it likely he was trinominis, Jehoiada, Berechiah, and Johanan? for so he is called in the Catalogue of the High Priests, 1. Chron. 6.9. Or what ground is there, to say Zacharias' progenitors were Iddo, Berechiah, Jehoiada, &c. when no such thing appears in Genealogy? Besides, it is not unlikely, that that Zechariah, in the second of Chronicles, was slain in the Court of the People, after he had preached unto them, standing in an high place among them, as appears Verse 20, 21. but this was slain in the Court of the Priests, viz. between the Temple and Altar: whither, being assaulted, he ran for sanctuary, as others before him had done, though they were no Priests, as it may be our Zechariah was not. Some think, it was Zechariah the Father of John the Baptist, Luke 1. that Christ speaks of; but it is without all ground of good reason: and therefore I rest on the first, as a truth.

2. The substance of the Sermon; which is an exhortation to Repentance, briefly set down, Verse 3. [Turn ye unto me.] This exhortation is,

1. Confirmed and enforced by three Arguments:

• 1. From God's fierce anger against their forefathers: [The Lord hath been displeased] not in an ordinary manner, but [sore displeased] 〈 in non-Latin alphabet 〉 with boiling or foaming anger, [with your fathers] of former and later times, as stories of the one, and woeful experience of the other, show you, Verse 2. Therefore turn and repent ye their posterity.
• 2. From God's sovereignty and high power to command, or punish: [Thus saith the Lord of Hosts] and again, [Thus saith the Lord of Hosts] against whom there is no hope to rebel, and prosper, Verse 3.
• 3. From God's promise of mercy upon their repentance: [I will turn unto you] in pardon of sin, and delivery of them out of the scarcity and dangerous condition they were then in, into a better estate of peace and plenty, and outward prosperity. This promise also is strengthened by the former attribute of God's power [saith the Lord of Hosts] who have command over Man, and all other Creatures, to make your Enemies at peace with you, or to defend you from their force, and to cause the Earth to be fruitful for your necessities, Verse 3.

2. Amplified, by a Removall of one main impediment of this people's repentance; and that is, The bad example of their forefathers, and their good opinion of them: A point prevailing much with all, but very much with the Jews, who were great admirers and stiff imitators of their Ancientrie. From this the Prophet dehorts them, [Be not as your Fathers] No? Why not? The Prophet gives two reasons, to persuade them to the contrary.

• 1. From their Disobedience. Your Fathers were not so honest men as you may deem them to be; they were Rebels: Which appears by
  • 1. The preachings of the Prophets in former times, convincing them of their wicked courses, and calling upon them for repentance. [unto whom the former Prophets] as we now to you their posterity [have cried] spake loud enough to be heard and heeded [saying, Thus saith the Lord of Hosts, Turn you now from your evil ways, and] that is, [from your wicked works.]
  • 2. The practice of the people of those times, obstinately refusing to yield obedience. [But they] as you now, for all is spoken with reference to the present estate [did not hear:] that was much, when the Prophets spake so audibly; but it is God that opens the ear: [nor much less [hearken unto me] give attention, to lay up in their hearts what was spoken, but slighted all: or, they did not so hear, as to hearken, id est, obey what was spoken [saith the Lord.] And if any stand for them, and say it was not so, they spake a lie, Verse 4.
• 2. From their Punishment: Which is here more largely amplified, as an enforcement of the first reason of the Prophets exhortation to repentance; viz. The Fathers were punished, therefore the Children shall not go scot-free. This the Prophet doth elegantly, preventing that Opinion which deeply possesseth the minds of impenitent sinners, scilicet, That God's Judgments in former times, and his Ministers preaching to ages past, do not a whit concern posterity; that which is past, is gone, and no more to be heeded. This he refuteth,
  • 1. By a Concession in part: that it is true, their Fathers were but men, and dead they are, nor can they now tell us how it fared with them. [Your Fathers where are they?] id est, they are not. And for the Prophets themselves, they were no more than men, and cannot live always to teach and preach, or to see that fulfilled which they prophesy of. [And do the Prophets live forever?] They do not: or, Shall the Prophets live forever? [ 〈 in non-Latin alphabet 〉 ] Zachariah including himself, and others then living in the same condition, with the former Prophets; and, if Sanctius be not deceived, secretly implying the defect of Prophesy shortly to ensue in the Jewish estate. Some expound this Verse Dialogue-wise; as if the latter question touching the Prophets, were made by the People in answer of God's question touching their Fathers. But so, the sense and connection of this Verse with those following, is obscured; as it is likewise, if it be interpreted of the false Prophets. The former sense is clear, and drives at this, That the power of God's Word depends not on any men's persons, nor is limited to any one age, Verse 5.
  • 2. By a vehement Instance and Opposition. Your Fathers are dead, yet their punishments are not to be forgotten: and the Prophets are dead too, but the truth of their Prophesies was not buried with them; but was in every point fulfilled, according to their preaching. Which appears,
    • 1. By the experiment, and manifest proof of God's Judgments inflicted on them; so easily to be discerned, that Posterity could not choose but take notice and example of it. [But did not] He appeals to their own consciences and observation to judge of it [my words and my statutes] my decreed and fore-appointed Judgments 〈 in non-Latin alphabet 〉 [which I commanded by my servants the Prophets] viz. to be published by them, and heeded by your Fathers, [take hold on your Fathers? [ 〈 in non-Latin alphabet 〉 ] over-take and catch them (as Hunts-men the prey, or one Enemy another, in flight) though they sought means to make their escape.
    • 2. By their own Confession, which the feeling of God's hand upon them, did draw from them: viz. That they were punished according; first, as God threatened before; and secondly, as themselves deserved, [And they returned] it may be repented, or rather, were better advised, and came to the right knowledge of their state, as Malac. 3.18. [and said, as the Lord of Hosts, &c.] Verse 6.

So much of the first Sermon: Now follows the second; which, with the rest, for the most part, is

2. Prophetical: Consisting of eight distinct Visions, touching the restauration and reformation of the Church and state. All which being, as it seems, shown unto Zechariah successively, without interruption, were likewise declared unto the people in one Sermon. Wherein, as in the former, we have,

1. The Circumstances, the same that before, Verse 7.

2. The Matter of it; namely, the Visions themselves: which, without any further Analysis, and strayned Cohaerences, we will consider in order, as they lie before us.

Vision 1. The scope of this Vision, is to let the Jews understand the providence and care which God had of them in this their miserable estate, when God seemed to neglect and cast them off. Here we are to note,

1. The Description of the Vision, Verse 8. [I saw by Night] I had a Vision in the Night; a time fit, and usual for such revelations: [and behold a Man riding] an Angel in man's shape; even Christ, the Captain of the Lord's Host, Josh. 4.14. and foremost of the Troupe; in likeness of an Horseman, ready appointed to make out for his people's good: The same, that Dan. 10.13.21. is called Michael, Prince of the Jews. [Upon a Red Horse:] Why Red? In the same sense, that this color is given to his Garments, Esa. 63. 1, 2, 3, &c. and to the Angels Horse, Rev. 6.4. Junius interprets it Fierie, for protection of the Church, and consumption of the Enemies. [And he stood among the Myrtle Trees] in a shady Grove, and that [that were in a Bottom] not lying to open view: both shadowing out, how small appearance of help there was at this time for the Jews, who could hardly discern where and whence succor might arise, for their relief: which yet was ready for them, though as it were lying in ambush, to break forth upon opportunity. Interpreters conceive in the Myrtles a Type of the Church, and the godly that were left among the Jews, of whom God had a care, sed quaere. [Bottom] 〈 in non-Latin alphabet 〉 ordinarily taken for the bottom of Waters: and therefore Ribera understands by it, a River, which had Myrtles on both the Banks; alleging that of Virg. Georg. 4. — Et amantes littora Myrtos. Further grounding upon the interpretation of the Paraphrast, who here renders 〈 in non-Latin alphabet 〉 a flat Country, full of Rivers and low Grounds; supposing this Vision to have been shown, as in Babylon. But we need not believe the Chaldean here, more than in Es. 44.27. where he likewise paraphrases 〈 in non-Latin alphabet 〉 to be 〈 in non-Latin alphabet 〉 contrary to the meaning of the Text. It is not much material, whether there were a River there, or only an hollow Valley and Bottom among some Mountains, where this Vision seemed to appear; it may be there was both. [And behind him] as the Captains, Attendants, and Curriers [were there Red Horses, speckled and white.] Who these Horsemen were, is interpreted, Verse 10. viz. Angels waiting on Christ, deputed to several Offices and Executions for Judgment, for Mercy, or both; shadowed by the divers Colours of their Horses. Not, as some, Angels Guardians and Governors of divers Provinces and States; some bloody, some peaceable, some wavering and changeable.

2. The Interpretation and Application of it to the comfort of the present state: Which is expressed Dialogue-wise. The Speakers are five:

1. Zechariah the Prophet; confessing his ignorance of this Divine Revelation, and desiring information from the Angel; by whose Ministry, this Vision was shown to him. [Then said I: O, my Lord, what are these?]

2. An inferior Angel, sent to instruct the Prophet about this Vision; who willingly applied himself, to teach the Prophet where he was ignorant. [And the Angel that talked with me] shown me and bad me take notice of the Vision [with me] 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 within me, say Rib. and Sanctius. Hence disputing, how Angels reveal things to men, by working on their Phantasies and Spirits. For the manner how such inward revelations are wrought, it is not necessary to inquire; the thing it self may well be granted, the Scripture elsewhere using like phrase, Heb. 1.1. 〈 in non-Latin alphabet 〉 , & 1. Pet. 1.11. although 〈 in non-Latin alphabet 〉 doth signify [Ad] as well as [In] as Psal. 19.5. & 91.12. [said unto me, I will show thee what these be] what is the meaning of this Vision. Verse 9.

3. The Prince and Captain of Angels: who, being asked by that other Angel, gives him instructions touching the meaning of this Mystery; (for even Angels, in these things, get their knowledge from Christ) [And the Man that stood among the Myrrh Trees answered] being asked by the foresaid Angel [and said] to the Angel in Zacharias' hearing [These] on the Red Horses specked and white [are they] those ministering Spirits [ which the Lord hath set to walk to and fro thorough the Earth ] as Agents and Spyes, to give intelligence of all things done in the World, and to receive and execute the Commands of God, for Mercies or Judgments. Not that God, without them, is either ignorant, or weak; but it serves for the honor of his Majesty, and comfort of our infirmity, that he have such Ministers. Hereby he teacheth the Jews, that God was not idle, nor they forgotten; but that his providence was awake, and working for the Churches good. Verse 10. After that Christ hath thus shown what Office these his Attendants had, let us hear in the fourth place,

4. The Angels waiting on Christ among the Myrtles, making report unto their Chief, of the Execution of their Office, [And they answered] being commanded by Christ to make relation what they had found [the Angel, &c. and said] their report is double: First, of their Industrie and Diligence, [We have walked to and fro thorough the Earth] we have took a survey of the state of every Country, [the Earth] especially of the Babylonians, and other Enemies of the Church and state of the Jews, as appears by Verse 15. & 19. infra. Secondly, of their Observation: They find, that the Enemies of God are in better case than his People: [and behold] a thing very much to be pitied [all the Earth] the adversaries of the Jews, further we need not extend it [sitteth still, and is at rest] as of Laish, Judge. 18.27. Whether there were no Wars abroad at this time in any Country about Judea, Stories cannot inform us: it sufficeth, we believe the Angels report, That the Babylonians and others abroad enjoyed more peace and security than the Jews. Verse 11.

This news being brought unto Christ, he is much moved with it, and as Mediator prays unto his Father for his afflicted Church. [Then the Angel of the Lord] id est, Christ, our Mediator and Intercessor: though some think it was the Angel that talked with Zechariah; because, upon this prayer, answer is made unto him, Verse 13. seq. Hence concluding, that the Angels pray for the prosperity of the Church. [answered, and said] This prayer is made in form of a vehement and passionate expostulation (like that, Rev. 6.10.) The petition is, That God would now at last put an end to the Miseries of the Jewish Church, [O Lord of Hosts, How long wilt thou be unmerciful to Jerusalem and the Cities of Judah] id est, be at last merciful, to repair the desolations of that Church and state. Which request is fortified with a double reason, to move mercy and pity.

1. It is Jerusalem, and the Cities of Judah, that favor is begged for; God's own people, and place of his worship: And what pity, yea, indignity is it, to see the Heathen round about to flourish in plenty and security, and both Church and Commonwealth of Israel to lie waste, troubled, and afflicted?

2. It is not yesterday they came under this Miserie; 70. years hath this burden layne heavy on them, and that was the time prefixed for their punishment: Which now being ended, it is time to fulfill the promise, of Restoring them to their former estate, [ against which thou hast had indignation these 70. years ] according to the Prophesy of Jeremiah, chap. 25.11. & chap. 29.10. Verse 12.

But much ado here is about this number of 70, how it may be said at this time, that God had been angry with Jerusalem 70. years. The former exposition seems to give the scope of the place; but yet we may touch upon the doubts that are made, and so pass on. The Question is, what account Zechariah here follows, and how the 70. here mentioned can agree with the Prophesy of Jeremiah, and its accomplishment. By which it is manifest, that the 70. years of Captivitie had their ending in the first of Cyrus reign, wheresoever they took their beginning. Now from the first of Cyrus to the second of Darius, wherein Zechariah prophesied; if Darius Hystaspes, there are 12. years; if Darius Lothus, there are 108. years passed between: Yet Zechariah in this Verse saith, that God had been angry with Jerusalem 〈 in non-Latin alphabet 〉 jam 70. an. now 70. years, as Junius and the old Translators render it; whereas it was at this time either 82. or 178. years that all had lain waste. Ribera and Sanctius unloose this Knot, by distinguishing of a double 70, one beginning at the first of Nebuchadnezzar, and ending at the first of Cyrus, which Jeremiah spake of; another, beginning at the 19. of Nebuchadnezzar, and ending at the second of Darius Hystaspes. Thus

Nebuchadnezzar	45
Evilmerodach	23
Belshazzar	3
	71

Again,

Nebuchadnezzar, beginning at his 19. year	26
Evilmerodach	23
Belshazzar	3
Cyrus	7
Cambyses	8
Darius Hystaspes	2
	69

But this account of the Jesuits carries little show of good reason with it: For, first, they begin the Captivitie at the first of Nebuchadnezzar, and the third of Jehoiakim, when the City was first taken, 2. King. 24.1. Dan. 1. which ought with much better reason begin at the eight year of Nebuchadnezzar, when Iechoniah was carried away captive: or best of all, at the nineteenth year of Nebuchadnezzar, when all, Temple and City, was ruined, 2. King. 25.2. Chron. 36.21. Secondly, their Arithmetic is not good, for the reign of the Kings between Nebuchadnezzar and Cyrus. That but only two succeeded between, viz. Evilmerodach and Belshazzar, is plain by Ier. 27.7. but how long each reigned, is uncertain: yet most agree, the formn reigned 23. the next, not 3. but 17. as Joseph. Antiq. l. 10. c. 12. and so their Reckoning, for Zacharias' 70. falls out far amiss. Thirdly, they take it for granted, that Darius, here spoken of in Zechariah, was the son of Hystaspes; which is very doubtful: for, first, How shall the order of so many Kings be salved up, who are reckoned between the time of Cyrus and Darius, in whose time the Temple was finished? which Catalogue we have, Ezra 4. Secondly, What shall be said to the Jews, John 2. who affirm the Temple was 46. years in building? speaking of this Temple, not of Herod's, which was but 10. years in trimming, Joseph. 15. Antiq. c. 14. Now between their delivery, the first of Cyrus, to the finishing of this Temple, the sixth of Darius Hystaspes, is but 16. or 17. years. Shall we say boldly as Ribera doth, that the Jews either told a lie of malice, or spake like ignorant fools?

On the other side, if we take the account of Junius, Helvicus, &c. who think, Zechariah prophesied in the second of Darius Nothus, the difficulty is as great, seeing the Desolation had continued at that time not 70. years only, but even 180. years. Now there are presumptions and probabilities against this also, that the time of this Prophesy was not in Nothus reign. First, it seems not likely, that the Temple should remain unbuilt, and the City unrepayred, for so long a time as 108. years after the people's return home: Strange, that there was never a Prophet to admonish them: that Zerubbabel and Joshua would for all that time be so careless, and that the continual Plague of Famine and Penurie would not quicken them to their duty. Secondly, Nehemiah, 33. years after the prophesying of Zechariah and Haggaie, comes to Jerusalem, in the 20. year of Artaxerxes Mnemon, and then he finds, Neb. 7.4. that the City was large and great, the People in it few, and the Houses not built. A very strange matter, that in the compass of an 140. years after their return, the Jews, being at their return 42000, and upwards, had increased into no greater multitudes to people the City, considering the natural fruitfulness of that Nation, and those infinite multitudes whereunto, notwithstanding the continual Wars that consumed them, they grew within 400. years after this time, till unto the coming of Christ, and final destruction of that State. Which is further manifested by Neh. 11.1. where, by reason of the scarcity of Inhabitants, the Tenth of the people were taken out of the Towns and Villages about, to dwell in Jerusalem. This Tithe amounts to about 3000. which, deducting the Inhabitants that before this Tithing might already dwell in Jerusalem, is in a manner but the Tenth of the whole Congregation which came up, in the first of Cyrus, with Zerubbabel. Thirdly, besides, is it credible, that even half of those that returned with Zerubbabel should live till they were 200. years old, and behold both Temples? Thus,

From the end of the Captivitie, to the sixth of Darius Nothus	112
The Captivitie	70
Before the Captivitie, we may well conceive them to be almost 20. years old, to observe the beauty of the first Temple. But say	15
	197,

too great an age for so many to live. Some one might have lived to it: but at the foundation of the Temple, it was hard to discern which number or noise was the bigger, of those that wept, or them that rejoiced, Ezra 3.12, 13. But who will not loose himself in the Chronologicall Labyrinths of these Times? It shall suffice me, till I meet with some Ariadna's Thred, that the 70. years of the Captivitie, determined upon this people, was now at an end when this Angel prayed: and therefore that God, who before that time would by no means be entreated, might now be sued unto, to show favor to this People, according to his promise: Which perhaps is all that is here meant. Verse 12. Come we to the fifth Speaker in this Vision, and that is

5 God himself; who hears the prayer of his Son in behalf of his Church, and returns him a gracious answer: which is here directed to the Angel that talked with Zechariah, and was to reveal it to him. [And the Lord answered the Angel that talked with me.] This Answer of God is set down,

1. Summarily, in short comprising the nature of it, viz. that it was all of favor, mercy, and comfort towards this people, [with good words and comfortable words] those for the future, this for the present necessity, says Jerome: or, good, id est, comfortable words; such promises as tended to the relief of the present Miseries they were in. Verse 13.

2. Distinctly, and in the parts of it: And this is done by the Angel, who tells the Prophet what God had answered him, and bids the Prophet publish it to the people. [So the Angel that communed with me, said unto me, Crie thou, and speak, Thus saith the Lord of Hosts.] The Answer consists of two parts; both comfortable:

• 1. Touching his Love to the Church: Which he was so far from casting off, as that he bare an extraordinary affection to her, even as a man to his Wife [I am jealous for Jerusalem and for Zion] and that in more than an ordinary manner [with a great jealousy] and therefore must needs be offended, if either she offer me any dishonor, vnbefitting an obedient Spouse; or the Enemy offer her any injury, which may redound to the impeachment of my glory. Verse 14.
• 2. Touching his Anger against the Enemies of the Church [I am sore displeased with the Heathem] or, the Nations [that are at ease] that have and do molest the Church, and are at quiet themselves, according to the Angels report, Verse 11. They prosper and live at ease, yet I am extremely displeased with them (as Prosperity no sign of God's favor;) and per tacitam antithesin, You are troubled, yet I love you (as Adversitie no token of God's hatred.) The reason of God's just displeasure is added, drawn from the ambitious, covetous, and over-cruel execution of God's judgment upon his people [I was a little displeased] meaning to correct in judgment and measure, [and they helped forward the affliction] but they, beyond all measure, enraged with haughty, revengeful, and malicious desires, did what they could to lay on more load, and bring my people to the utmost extremity. This made God as angry with those he set a-work, as them against whom they were employed; so hateful is cruelty and ambition to him, and so different is his mind, and man's, in inflicting the same punishment. Compare with this, Es. 47.6. Es. 10.5. &c. 2. Chron. 28.9. Psal. 69.26. Also with Ezek. 25. of the Ammonites, Moabites, Edomites, and Philistines, especially Verse 12. & 15. Obad. verse 10. & sequen. Of Tyrus likewise, Ezek. 26.2. All these, besides the Babylonians, added to the afflictions of the Jews, and were in the end all plagued. Verse 15.

Now both these Affections in God, towards his Church and the Enemies thereof, are here further amplified by their several effects.

1. Of his Love and favor to the Church: the effect whereof is in general, The restoring of his people to their former estate, out of the desolations and distress they were then in [I am returned to Jerusalem with mercies:] I went away, and hid me from it, in my anger, Hos. 5.15. but am come again with many comforts and tender mercies 〈 in non-Latin alphabet 〉 to relieve it. This general is set forth in three particulars:

• 1. Re-edification of the Temple, and restoring of the Worship of God [my House shall be built in it.]
• 2. Reparation of the City, and restitution of the form of the Common-wealth, set out figuratively by the Instrument of Architecture [a Line shall be stretched forth upon Jerusalem] to describe the Streets, to raise up the Walls, &c. Verse 16.
• 3. Prosperity and Abundance, both of Men and Maintenance. Which seems to be set down by way of prevention, to an Objection the people might make: Well it may be, that the Temple and City may be repaired; yet for all that, we are brought so low, our number is so few, our poverty so great, that there is no hope of any flourishing and prosperous estate to be looked for. To this, the Angel bids the Prophet answer as it were with another Proclamation [Crie yet] moreover, [Thus saith the Lord of Hosts: My Cities, through prosperity, shall yet be spread abroad:] [My Cities] not this only of Jerusalem, but others also round about, of inferior mark, [through prosperity] 〈 in non-Latin alphabet 〉 plentiful increase of Men, Cattle, and all manner of Fruits of the Earth, as Chap. 2. v. 4. [shall yet] notwithstanding the mean and poor estate the whole Country is now in [be spread abroad] 〈 in non-Latin alphabet 〉 diffundentur, diffluent or effluent. Targum 〈 in non-Latin alphabet 〉 replebuntur: a Metaphor from Vessels; so filled, that they run over; or Fountaines, that swell over and run abroad, Prov. 5.16. 〈 in non-Latin alphabet 〉 . Junius understands this, of the spreading of the Church beyond the limits of Judea, to all Countries of the Gentiles, ex Isa. 49.19. & sequitur. Sed quaere.

Now the means of procuring all this good unto this people, depends not on man's either

Power, [and the Lord shall yet comfort Zion] He only will and can do it. No State stands on such desperate terms, but he can set all to rights; and will do so for this people.

or Worthinesse. God respects himself, and his own free election of Grace: And because he hath chosen the Jews to be his peculiar People, therefore he means them all this favor, [and shall yet] neither their Sin, nor their Miserie, shall make void his Election [choose Jerusalem] above all other places, wherein to be honored and worshipped, and whereupon to bestow his favors. Verse 17.

2. Of his Wrath and Indignation against the Enemies of his People: the effect whereof, is their overthrow and destruction; described unto us in the second Vision shown unto our Prophet, which we are next to consider of.

Vision 2. Which hath two parts.

• 1. Concerning the Enemies themselves; represented unto Zechariah under the similitude of four Horns. [Then I lift up mine eyes, and saw, and behold, four Horns.] Verse 18. Who these were, is interpreted by the Angel, Verse 19. [And I said, &c. These are the Horns] id est, Enemies, figuratively from fierce Beasts, whose strength and wrath lies in their Horns, [which have scattered] 〈 in non-Latin alphabet 〉 Ventilarunt, tossed them up in the air, as furious Beasts do with their Horns [Judah, Israel, and Jerusalem.] Why all three? And Israel, as well as Judah? And why Judah and Jerusalem? Quaere.
• 2. Concerning the Means of their Destruction; here shadowed by four Carpenters, or Smiths, [And the Lord shown me four Carpenters] 〈 in non-Latin alphabet 〉 , any kind of Artificers, but here most likely, Smiths; as, 1. Sam. 13.29. where also the word is used, without any Epithite of distinction. And we may well think, that as those Horns were of Iron, so these Smiths came with Iron Instruments to batter and break them. Whether one or other, we have in the next Verse 21. the Employment they came about, declared unto Zechariah, upon his question and desire to know what they were. [Then said I, What come these to do? And he spake, saying,] The interpretation of the Vision is set down by opposition of both parts, four to four, on the one side, [These are the Horns which have scattered Judah, so that no man did lift up his head:] He continues the Allegory, from strong Beasts, that so gore and bear down the weaker, that they dare not turn head against them: And in such sort had the Nations round about oppressed and over-run this People, as they had no means to make resistance. On the other side, [But these are come to fray them] to repress and restrain their violence: He goes on in the Allegory, [to cast out the Horns of the Gentiles] so to terrify the Enemies, as to break their power, and to drive them out of the Inclosures of the Church; over which they had broke in, like wild Beasts, to devour and disturb all: [which had lift up their Horne over the Land of Judah, to scatter it.] Verse 21.

CHAP. II.

THis Vision, as the former, contains matter of Comfort to the now-distressed Jews; promising unto them the restauration of their State, the re-edifying and re-peopling of Jerusalem, and the rest of the Country. In scope, it differs not much from the first: And surely, great need there were, by strong and often-repeated Comforts, to strengthen this Peoples Faith, and bring them to some good hope and courage, who even despayred for their forlorn estate at this time. The scope is, to show, That how strait and miserable soever the Condition of the Jews was now, yet they should be restored to an Ample, Peacefull, and Glorious Estate. A Doubt is made, when this was performed, and whether it be at all to be meant of the Temporal Jerusalem, or only of the Mystical, the Church, and Evangelical Promises thereto belonging. But I suppose there is nothing hinders us, why we may not take it literally and Historically touching the present state of the Jews; for the Comfort of whose present Distresses, this Vision was shown. Yet if, under this, there be also a Typicall praefiguration of the Church, not long after this, to be collected among the Gentiles, we may take that too, and both senses may have their due place. To come to the Vision; we are to consider of,

1. The Declaration of it, what it was, in the first and second Verses, [I lift up mine eyes again, and looked, and behold, a Man with a measuring Line in his hand.] A Master-Builder passing along, ready furnished with his Implements, to take the Plot of something, Verse 1. What he went about, himself being asked by the Prophet, tells us, [Then said I, Whither goest thou? And he said to me, To measure Jerusalem, to see what is the breadth thereof and the length thereof] to lay out the Plot of the City, and the Ichnographia of the Building thereof; or, to see whether the City had Roome enough, in length and wideness, to contain the Inhabitants that should re-people it; as the verse 4. seq. gives the sense.

2. The Interpretation of it: which is,

1. Set down in brief and plain terms, verse 3, 4, 5. containing,

• 1. The Persons, by and to whom this Interpretation was made: which are three; two Angels, and Zechariah. [And behold, the Angel that talked with me] that attended on Zechariah all this while, to instruct him in these Visions, [went forth] to meet that other Angel which came towards him: [and another Angel, &c.] Christ, (as is very probable, both here and in the first Verse) who being the Architect, and Master-Workman of his Church, after he had measured the City, comes back to tell Zechariah, who stood afar off looking on, what he meant by it: But Zacharias' Angel seeing him come against him, goes forth, presents his service, and receives instructions to give unto the Prophet. Verse 3. [And said unto him, Run] Christ commands, and Angels do it with speed [Speak to this young man] it may be Zechariah was now a young man, though a Prophet; nor doth Youth hinder the bestowing of God's favor in this or other kinds: Albeit we may take it in that other sense which is also usual in Scripture, for a Servant or Minister ( 〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉 ) because young men are most apt for service; or, because the less serves the greater. But there is no need to go from the plain meaning of the Word.
• 2. The Interpretation it self; which consists of three Promises:
  • 1. Of a Populous and plentiful State. [ Jerusalem shall be inhabited as Towns without Walls ( 〈 in non-Latin alphabet 〉 ) for the multitude of men and cattle therein. ] For the understanding of this place, we are to know, that the Jews were at this time few in number, their Cities barely and nakedly inhabited, even Jerusalem it self; the Country destitute also of Cattle as well as of Men. Which came to pass, by reason of the ungrateful slackness of the greatest part of the Jews; who refusing the benefit of their deliverance, chose rather to remain at ease in Babylon: so that of great multitudes, only between forty and fifty thousand returned: A poor number, to replenish a large Country, and great Cities, which in the time of the Captivitie had been utterly wasted and over-run at pleasure by all the neighbouring Nations. For as touching that Report which Josephus makes 〈 in non-Latin alphabet 〉 . l. 11. c. 4. and Sanctius approves, viz. that 〈 in non-Latin alphabet 〉 , id est, that of the Tribes of Judah and Benjamin, there returned 4628000. of such as were at least fourteen years of age; besides of Levites, Women, and the promiscuous multitude, a great number, which he there reckons up. I dare say of this Relation, that it is a loud Lye, as many other in the same Writer are; no way agreeable either to Scripture, or likelihood of reason. Who can believe, that the two Tribes, wasted and consumed by their Captivities, (wherein we find but small numbers carried away neither) should in 70. years multiply to almost eight times as many as the whole twelve Tribes were, at their coming forth out of Egypt? Had not an Army of almost five Millions of men been able both to over-run the Babylonians, and all parts of the Eastern World besides, and also to re-people not only two no very great Provinces, Judah and Benjamin, but even all from Dan to Beersheba, had the country of Canaan been as big again as it was? and why then doth Nehemiah after this time complain, chap 4. that the City was naked of people? and tells us, that they gave thanks to such as upon the Tithing were willing to dwell in Jerusalem the Head City, chap. 11.2. Besides, the Scripture is plain, that the number of men which returned with Zerubbabel, was but 42360. besides servants &c. Ezr. 2.64. Now among many other discouragements this people had, this their thin and small number, joined with the desolation and wastnesse of the country, was a main cause to quail their courage, and dash their forwardness in building the Temple, or any other public enterprise. Wherefore in these words God promiseth, that there shall be such increase both of men and cattle, as not only Jerusalem and wailed Cities; but villages and unwalled towns shall be replenished with them. Jerusalem is found by the Angels measure to be too little to contain so great multitudes. So that the meaning of the words lies plainly, as I conceive, thus [Jerusalem] i.e. by a common Metonymy, the citizens of Jerusalem, and people of the Jews [shall be inhabited] 〈 in non-Latin alphabet 〉 taken many times passively, as Ezech. 26.20. but here read it actively, as properly it signifieth, shall inhabit, [as towns without walls] leg. in, or, the, [shall dwell in Towns without walls, or, Villages ] This cannot be meant of the safety of their Habitation, seeing Walled Towns are more secured from Enemies, than Villages; nor can it be taken properly of Jerusalem, which was not inhabited in this sort: For though all lay open now, yet shortly after, by Nehemiah, and in Ages following, the Walls were repaired double and treble. Therefore understand it, as the reason following enforceth, of such an increase of Men and Cattle, as they should spread over the whole Country, and inhabit as well the Villages as the walled Towns, though now they lay unfrequented and desolate, as they did, Judge. 5.7. and do always, in times of War and common Danger [for the multitude of Men and Cattle therein] which must have more room, &c. But why makes he mention of Cattle in Jerusalem? Do men feed Heards and Flocks in Cities, especially capital Cities, as Jerusalem? I suppose he aims at that Custom which is usual in all Countries infested with Enemies and Boot-halers; where, in the Day-time they feed their Cattle abroad about the Cities, and at Night drive them within the Walls, for safe-gard. This of the first Promise. The second is,
  • 2. Of a Secure Estate, through God's protection over them. Which is also brought in as an encouragement upon the former Promises, not to be dismayed, although they should dwell in undefenced and unfortified Towns; God would make them dwell in safety, though other means failed. [For I, saith the Lord, will be unto her a Wall of Fire round about] Jerusalem, the Wall whereof at this time was not built, and other undefenced places, shall be safely inhabited; God will be instead of all Munition, he will be a Wall, and that of Fire, to consume the Enemies, as well as to defend his own People; and a Wall round about; no place being left open, for invasion. He alludes, I take it, to the Custom common in those Eastern parts, and elsewhere; where, by reason of the great number of wild Beasts, Shepherds and Travelers do guard themselves, by making great Fires round about their Night-Lodgings, to keep off the approach of wild Beasts.
  • 3. Of a Gloricus Estate, [and will be the Glory in the midst of her] Not only that Jerusalem should bring Glory to God, but also God bestow Honor upon her. His Presence, his Worship, his Grace, his Protection should be that, which should make Jerusalem honorable and admirable in the sight of the World. Verse 5.

If it be now demanded, When these Promises were fulfilled? Stories show unto us, That in the 500. years passing between their return from Captivitie, and their final Desolation, the Jews did grow both a populous and potent People; such as were mightily defended from the extreme rage of all neighbouring Nations, especially the Oppression of the Kings of Syria and Egypt; and among whom, the Worship of God and true Religion being established, together with the re-building of a beautiful Temple, made the Jews truly honorable and renowned.

This of the Interpretation of the Vision: We are to see in the next place, how it is

2. Amplified, and applied. Which is done in a triple Apostrophe.

1. To the Jews remaining in Babylon, who made little haste to return into their own Country. To these, upon the former Promises, Proclamation is made, that they speedily hasten their return home. [He, he, come forth, and flee from the Land of the North, saith the Lord:] A strange Exhortation: And one would wonder the Jews should be so backward, to come home out of Captivitie. But so it was; not half, as may be probably thought, returned: and the rest, by tarrying behind, were no small prejudice to the Jews returned; as condemning them of rashness and weakness, in putting themselves upon needless hazards, and attempting such things as they were not able to effect. We may guess, some Reasons of their backwardness were these. First, the continuance of Time: Seventie years had, by degrees, worn out the remembrance of their former State and Country, and made a foreign Country even as natural to them; especially in such as were carried Captive very young, or borne in Babylon afterward, Secondly, the Riches, Pomp, and Pleasures of those Eastern Kingdoms, together with the security and quiet wherein they lived, made their Captivitie seem less burthenous unto them. They were at quiet, enjoyed their Religion and Customs, got Wealth, had Favorites at Court; and what should they trouble themselves to remove? Thirdly, their Unbelief, and Opinion, that things were now in so ill a case, that they could not be set to rights. For Prophesies and Promises, they took no great heed to them: It was 70. years ago; all was lost; the Country lay desolate; the Nations about, were their bitter Enemies, and would plot all mischief against them: and therefore they would even sit still, and see what would become of those that were so venturous, to return. These, with other Causes, made most of the Jews to abide in Babylon; whom God here calls home, by a threefold persuasion.

• 1. Babylon was the place of their Captivitie; whither God had banished them in his Wrath, out of the Land of Promise. And would they live in Thraldome and Banishment, bearing on them the Markes of God's Vengeance, rather than return to their former Estate? [For I have spread you abroad as ( leg. in, 〈 in non-Latin alphabet 〉 into ) the four Winds of Heaven, saith the Lord ] id est. I have scattered you into all Quarters of the World, out of your own Land. And if it be a Judgment to be banished, it is a Mercy to be restored. Here is to be noted, that although the Jews, at the ruin of their State, were, for the greatest part, carried captive into the North, to Babylon; and so, are from thence principally recalled: yet were they also dispersed at that time into other parts, according to the Prophesy of Ezekiel, Chap. 5. Nor could it be, but in so general a disturbance of the whole State, every man would shift for himself, when they saw how matters were likely to go; some into one Country, some into another, rather than stand to the Enemies mercy. And after the taking of the City, we see how they shifted into Egypt. Junius understands the words thus, [I have spread you abroad, &c.] id est, I have made way for you, who were as a Bird in a Cage, to fly away and escape. Sed q. Verse 6.
• 2. He puts them in mind of the excellency of their Vocation: They are the Inhabitants of Zion; of the Church. And what fellowship hath Zion with Babel; the Church of God, with the Synagogue of Satan; the People of God, with Infidels and Idolaters? [Deliver thyself, O Zion, that dwellest with the Daughter of Babylon] id est, among the Babylonians, in the Territories subject to that Empire. Verse 7.
• 3. He promiseth them safety and deliverance from those that had been and were likely still to be their Enemies. It is true, might they say, we would gladly be at liberty, but we run upon inevitable hazards: We see in what distress our Brethren, returned, are; the Samaritans, and others about them, vex and disquiet them; the Kings of Babylon are incensed against them: And how shall we, or they, be able to make our party good? Wherefore Christ, the Angel that interpretes this Vision, declares, for their comfort, that he hath a double Commission given him of God: first, for the Church, and its advancement and protection: secondly, then against the Enemy, for his ruin and just punishment. [For thus saith the Lord of Hosts: After the Glory] id est, the Church and People of the Jews (as Esa. 4.5. Rom. 9.4. & alibt ) whom God, in the first place, is mindful of, for to give comfort and relief unto them: in the next, [He hath sent me to the Nations] or, against the Nations; for it is a sending in judgment, as the description of them shows [that spoiled you.]

This, in sum, is Christ's Commission: Which is further explained by certain particulars.

• 1. The Cause moving God to send, and him to come, upon this Errand: and that is, God's singular love and care over his People, set forth in a rare similitude, of that care which a man hath in preservation of his bodily eyes. What part is more sensible of the least touch, than the Eye? Or, being hurt, causeth greater smart and rage? Or, if put out, brings more deformity to the Face? God is as tender of his Church, as we can be of our Eyes, [For he that toucheth you] id est, to do you harm and wrong, Psal. 105.15. [toucheth the apple of his Eye] aimeth not at any inferior part, but strikes God in the Face, and seeks to hurt the tenderest piece of the most precious part thereof, his Eye, and the apple of his eye. 〈 in non-Latin alphabet 〉 the same that 〈 in non-Latin alphabet 〉 Psal. 17.8. Deut. 32.10. Pupilla, the Crystal humor or black little Ball in the Eye, the proper Instrument of Seeing, strongly guarded by Nature in that place. Verse 8.
• 2. The Effect of it, upon the Enemy. He will so quell them, that they shall not prevail. [For behold, I will shake mine hand over them] wherein there is a Rod of Iron, to rule and crush the Nations, Psal. 2. [and they shall be a spoil to their servants] The Jews, that were brought in Thraldome by these Nations, shall get the upper hand, and spoil those that spoiled them. But when was this fulfilled? Story is defective: Yet it is apparent enough, in the times between the Captivitie, and Christ, how many glorious Victories the Jews had over all their Enemies, on every side. Besides, in Babylon the Story of Ester shows, how notably they were avenged of their Masters that held them Captives, and conspired their utter extirpation, Est. 9. For, touching the Jews taking the Gentiles Captives, as it were, and spoiling them of Gentilism, by the preaching of the Gospel, it is a harsh and unwarrantable interpretation.
• 3. The Event of it. Howsoever they were now incredulous, and could not believe that God would bring to pass all this good for them; yet they should then plainly see, that these Promises were not vainly made, [and ye shall know, that the Lord of Hosts hath sent me] to declare and perform these Promises, as Mediator and Protector of the Church. Verse 9. This of the first Apostrophe. The second,

2. Apostrophe, is to the Jews at home in their own Country: whose afflicted estate he again comforts by more Spiritual Consolations, as he did before with Temporal. Though their Brethren, the Jews in Babylon, should refuse to return home to them; yet for all that, let them take comfort, they should not be left alone, and forsaken; God himself would take up his dwelling amongst them: and instead of their own Country-men, People of other Nations should join themselves unto their society, and both together shall be favored as his peculiar People. We have then, in this Apostrophe,

1. An Exhortation to the Church of the Jews, to rejoice and take courage, notwithstanding their present calamities. [Sing and rejoice] id est, Sing for joy, be joyful, and show it [O Daughter of Zion] O Church and People of the Jews.

2. The Reasons to persuade them to joyfulness, which are three.

• 1. From the promise of his special presence and abode with them. Whose company soever they wanted, and how naked soever the Cities were of inhabitants, yet God would dwell amongst them; whose presence and favor would countervail all other scarcities and inconveniences. [For loe, I come, and I will dwell in the midst of thee, saith the Lord.] He had forsaken them, and was as a stranger that passed by, or lodged among them but for a Night; but now he would return, and be as an inhabitant and dweller amongst them. But how, and when was this fulfilled? I answer: It was fulfilled partly presently, partly in time succeeding. Presently, upon the building of the Temple, the House of God's dwelling; and the re-establishment of his Worship, the manner of his entertainment. For, although this Temple wanted both the Ark and the Cloud, the two chief visible tokens of God's presence; yet was the Place, and Worship therein, a sufficient testimony, that God was in a special manner present, to favor and assist this People. But much more was this fulfilled, when, in the fullness of time, the Son of God taking Flesh, dwelt amongst Men, and for 33. years space graced this People with his bodily presence. Verse 10.
• 2. From the association of Forreiners unto the Church of the Jews. Their Estate and Religion should so flourish, that many of the Nations round about should be won over, to join with them. [And many Nations shall be joined to the Lord in that Day] In what Day? Whether the time before Christ's Death, or that afterward; when the Partition-Wall being broken down, the Gentiles were admitted to the Society of the Church? Of the former time, there is no doubt, but that, after the establishing of all things, until Christ's Death, the number of Proselytes, out of divers Nations, was not small; both for that by reason of the many dispersions of the Jews, and commerce with other Nations, their Customs and Religion was more commonly known; and because these Times were to be as a Preparative to the general Calling of the Gentiles. We see, that upon the good escape of the Jews in Babylon, many turned to their Religion; and the Stories of the Evangelists, and Acts, show us many examples: yea, it seems the Jews, especially the Pharisees, took a pride in converting others to Judaism. And Sanctius inclines hereto: because the Text speaks not simply of The Nations, but Many Nations; not implying a general Conversion as yet. If we understand it of the general Conversion of the Gentiles to the Gospel, it may be demanded, How this could make for the comfort of the Jews now, who were always stiff in the maintenance of Moses Ceremonies; all which, with the Temple and State, were to be taken away at the Gentiles Conversion? Ergo Quaere. [and shall be my People] as well as the natural Jew, according to the Law, Exod. 12.49. [and I will dwell in the midst of thee, and thou shalt know, that the Lord of Hosts hath sent me] as before, Vers. 9. & 10. here repeated for their further assurance. Verse 11.
• 3. From the Covenant of Grace and Election made with this People. They are God's Inheritance of ancient Descent, his only Portion, and such as belong to his Election: And though there were some interruption, in showing of favor for a time, yet was there no intercision and utter breach of Covenant, nor is to this time, as the Apostle showeth, Rom. 11.28, 29. [And the Lord shall inherit Judah] And who can put him by the Clayme and Possession of his own Inheritance? [his Portion in the Holy Land] It implies a double Prerogative: First, Other Nations there were that dwelt in the Land of Canaan, but Judah only is his Portion; they are under his general jurisdiction, his Church enjoys his special and gracious protection. Secondly, God will have his possession lie not in Babylon, or other foreign Lands of their Captivitie, but in Canaan, the Holy Land, the ancient Seat of their Fathers, and of his holy Worship, [and shall choose Jerusalem again] therein to establish his Service and Worship, after he hath so long time seemed to reject it. Verse 12.

3. The third Apostrophe is general to all: whether Enemies, that might boast of their Power, and threaten the perpetual overthrow of the Jews happiness; or unbelieving Jews, that would distrust God's Promises, and argue unlikely hoods and impossibilities of their performance: Both these have their mouths stopped by an awful command, that enjoins also their hearts to reverence and obedience, as well as their tongues to silence, [Be silent O all Flesh, &c.] 〈 in non-Latin alphabet 〉 st, brag not, threaten not, dispute not, doubt not. The reasons are three:

• 1. They are but Flesh [O all Flesh] weak and ignorant Men, who may not compare their wisdom, or oppose their strength to God's.
• 2. He is JEHOVAH [before the Lord] able and well-skilled to bring to pass all his Promises.
• 3. He is already come forth, to show himself, for the salvation of his People: And who dares quatch in his presence, how-ever they durst make bold, when he seemed to be absent, and out of hearing? [For he is raised up] 〈 in non-Latin alphabet 〉 awaked, as a man out of sleep, Psal. 44.23. [out of his holy Habitation] id est, Heaven; as it is interpreted, Deut. 26.15. from whence, God would now send help for his People: Or, the Temple; which was likewise God's Habitation ( 〈 in non-Latin alphabet 〉 ) And though now it were contemptible, not half built, &c. yet was it holy: and thence, as out of a strong Fort, God would show himself, for the defense of his Church. Verse 13. That place of Habakkuk 2.20. carries another meaning with it.

CHAP. III.

WHat the scope of this Vision is, is somewhat doubtful. Some think it to be proposed as a comfort to the People, who took discouragement at the meanness and baseness of the Priest-hood; whose outward Pomp and Dignity was not like unto that, before the Captivitie. True it is, the Priests in this Temple wanted some Ornaments they had in the first; but yet it may be questioned, whether, all things considered, their state and splendor were not as much in the last, as the first Temple: But of this we shall see further in the sixth Chapter. Mean while, the Circumstances of this Chapter being laid together, the main scope of the whole seems to be this: That whereas there were many outward Enemies and corporal Distresses that hindered the Peoples prosperity, whereof they much complained, and against which, they received comfort by the former Visions; there are, besides them, spiritual and invisible Enemies, less sensible indeed, but much more powerful to procure the hurt of the Jewish State: These are, the Sins of People, and Priest; and Satan, the Accuser, vehemently urging them against both, to the hindrance of any Blessing they might expect, and furtherance of their Punishments. Against these, God gives the Jews comfort by this Vision; namely, That although their sins might be objected against themselves and their Intercessor, the High Priest; yet they had another High Priest, who would plead their Cause, pardon their Sins, build up the Temple, and give Peace to his Church. This Vision hath two parts.

1. Touching the Type; Joshua, the Jewish High Priest: against whom principally, Satan bends his Accusation, as that Person who stood between God and the People, to make intercession and atonement for them; though also, through his side, he strike at the welfare of all the Church. In this part therefore we have to consider,

1. The party accused; Joshua, the chief Priest. [And he shown me Joshua the High Priest.]

2. The party to whom he is accused; that is, Christ, [standing before the Angel of the Lord] What? as a Prisoner, arraigned and brought to the Barre by Satan? That may be: But rather [standing] id est, executing his Office, in offering Sacrifices and Prayers for the People. Such is Satan's malice and impudency, to hurt and hinder us most in our best employments, and to accuse the Saints even to their best Friend, Christ Jesus: For he is here meant, by the Angel of the Lord; not any inferior Angel, deputed as a Judge in this Business, as some needlessly imagine.

3. The party accusing; that is, the Devil, [and Satan] the Enemy, the Adversarie and Accuser of the Brethren [stood at his right hand] Why? Because the Accusation was as true, as vehement; and so Satan had the upper hand: So, some. But rather metaphorically, Satan was as ready to hinder, as Joshua to set forwards the prosperity of this poor People; present at all turns, to cross his endeavors, and to take the advantage of him. Now, the right hand being the proper instrument of doing anything well and orderly, that side best fits him who is minded either to hinder or help forward ones business, [to resist him] to frustrate his prayers and intercession, by interposing his most bitter Accusation against him and the Jews. Verse 1. What this Accusation was, appears plainly by the third and fourth Verses.

4. The Apology and Defense that is made in behalf of Joshua; which consists of three parts.

• 1. A severe Rebuke of Satan's malicious importunity. [ And the Lord, JEHOVAH] id est, Christ, the Patron as well as Judge of his Saints [said unto Satan, The Lord reprove, or rebuke thee, O Satan] 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , restrain thy malice and fury, and stop this thy malicious Accusation. He doth not vouchsafe to argue the cause with Satan, but cuts him off short, with a vehement check and reproof. For, how-ever the Accusation might be true, yet by him it was maliciously and unseasonably urged. Which appears by two Reasons Christ useth, why this Bill of Indictment should be presently thrown out of the Court of Heaven.
  • 1. From God's Election of this People, amongst whom to establish his Church; which Satan most eagerly sought to annihilate, and so to work their final rejection at this present. [even the Lord that hath chosen Jerusalem, reprove thee.] A most emphatical speech, and powerful, to cut the sinews of Satan's Accusation. God had chosen Jerusalem, notwithstanding the many sins thereof: And should then their sins now make that void, which could not at first hinder God's Choyse?
  • 2. From the Punishment which Joshua and Jerusalem had already borne for their Iniquities. Had they scaped scot-free? Nay: They have been thoroughly punished for their sins, by 70. years misery, whence they are but newly escaped. [Is not this a Brand plucked out of the Fire?] half burnt and wasted by the heat of God's wrathful displeasure; but yet a Piece, a Remnant preserved in mercy, from utter consumption. How cruelly then, and unjustly, doest thou, O Satan, seek to re-kindle the fire of God's Anger against this People; and to throw them again into the Flames, who were but now plucked out of the Burning? Verse 2.
• 2. The Absolution of Joshua, from Satan's Accusation. He did truly lay many sins to his charge; but Christ acquits him, by pardoning him. Joshua's guiltiness is set down in the third Verse, [Now Joshua was clothed with filthy Garments] 〈 in non-Latin alphabet 〉 Understand it, not of course and mean Attyre, not so glorious as the Garments of the Priests before the Captivitie; for homely Apparrell may yet be handsome: but of unclean Apparrell, defiled with dirt and other filth; for so 〈 in non-Latin alphabet 〉 signifies: under which similitude was figured the sins and corruptions of Joshua himself, and the People, which also lay upon the High Priest. And, as filthy, stinking, rotten Ragges make the company of one man loathsome to another; so Satan hoped to render Joshua and his Office abhominable before Christ. Notwithstanding yet, that he was so ill clad, we may see that [He stood before the Angel] Christ did not abhor his presence, nor reject his service: so gracious is he to respect his Saints, notwithstanding their many infirmities; and to accept their obedience, though mingled and stained with much corruption. The Chaldee paraphrases this place thus, 〈 in non-Latin alphabet 〉 that is; Joshua had sons who took unto them Wives, that were not lawful for the Priests to take. And accordingly, in the next Verse, he expounds the taking away of the filthy Garments, the putting away of those Wives, 〈 in non-Latin alphabet 〉 &c. But this is not all, though it may very well be one of those filthy Ragges and principal Sins objected by Satan, whereof both Priests and People were guilty; as appears in Ezra, Chap. 9. & 10. And in the 18. Verse of the 10. Chapter it is plain enough, that the sons of Joshua had married strange Wives: A fault in the father, to suffer them; if not much more a fault, that he himself had one: which, as Jerome saith, is the opinion of the Hebrews. Thus we see Joshua is not guiltless: we have therefore his Pardon in the next, Verse 4. whereof there is double declaration made unto him.
  • 1. In a Type and sign of it: As the Sins were shadowed out by the filthy Garments; so the Pardon, by the taking of them away. [And he answered and spake to them that stood before him, Take away the filthy Garments from him.] Christ commanded the Angels that waited on him, to strip Joshua of his Ragges.
  • 2. Plainly, and in the Truth. Now the favor shown him, is twofold:
    • 1. Remission of Sins, [Behold] viz. by that visible sign, [I have caused thine iniquities] the guilt and punishment of sin [to pass from thee] to be done away.
    • 2. Sanctification, in the bestowing of all sufficiency of Grace, [and I will clothe thee with change of Rayment] 〈 in non-Latin alphabet 〉 mutatorijs. Targum 〈 in non-Latin alphabet 〉 puritatibus, justitijs, following the sense: instead of the filthy Garments of Sin, the pure and clean Robe of Holiness should be given unto him. Now in Scripture, the Graces of Sanctification are often compared to a Robe, or Garment. Some here, by change of Rayment, understand the Priests Garments, which were put on Joshua: but it stands not with the Antithesis in this place, nor with the next Verse, where his investiture in the Priestly Robes, is expressed.
• 3. The establishing and re-installing of Joshua in the Office of High Priest. He is not only pardoned, and furnished with Grace for himself, but hath a further favor bestowed on him, to be invested in the Robes of his Office; and therewithal endued with such abilities, as might fit him for the execution thereof, to the common good. And so, is Satan's Accusation quite frustrate, and takes no hold on the Priest, or People, to their hurt. Here we are to note,
  • 1. The Ceremonies of his Investiture: which are performed,
    • 1. At the motion of Zechariah: who wished, that unto the former Garments, the Priestly Robes might also be added. [And I said] 〈 in non-Latin alphabet 〉 Junius renders it, Therefore I say; as a continuation of the Angels speech: and Piscator, to the same sense, reading 〈 in non-Latin alphabet 〉 here for 〈 in non-Latin alphabet 〉 as on the contrary, Chap. 4. verse 2. 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 But the Prophet, taking occasion on the last words of the Angel, verse 4. might well interpose his hearty wish and desire, for the bestowing of the Priestly Ornaments: And the Angel graciously yields unto it. [Let them set a faeire Mitre upon his head] The former Translators read, Diademe; but that's an Ornament for a King, the Mitre 〈 in non-Latin alphabet 〉 is for the Priest.
    • 2. By the ministry of Angels, [and they set a fair Mitre upon his head, and clothed him with Garments] viz. the rest of the High Priests Attyre.
    • 3. In the presence of Christ: who is Master of these Ceremonies, the giver of this Honor to his Servant, the effect of this Levitical Office. [and the Angel of the Lord stood by] to give order for what was to be done, to allow and ratify the doing of it, to protect and assist his Servant against Satan's fury. Verse 5.
  • 2. The Patent of his Office: which is here declared and delivered to him before Witnesses, [ And the Angel of the Lord testified, or, protested to Joshua, saying, ] 〈 in non-Latin alphabet 〉 called Witness upon his words, the Angels, and the Prophet there present, before whom he makes this declaration to the High Priest. Verse 6. The Patent consists of three Heads.
    • 1. The Duty and Condition to be performed on Joshua's part; which hath two Branches:
      • 1. The Observation of the Moral Law, in general duties of Piety and Holiness. [Thus saith the Lord of Hosts, If thou-wilt walk in my ways.]
      • 2. The Observation of all Levitical Constitutions and special Services of the Priesthood, [and if thou wilt keep my Charge] 〈 in non-Latin alphabet 〉 all things belonging to the Office of High Priest. A Minister must look equally to himself and to his Charge.
    • 2. The Dignity which Joshua should enjoy: that is, the Government of the Temple, and chief administration of all things belonging to God's Worship, [then thou shalt also] or, even thou also shalt [judge my House] id est, rule in the Temple; the inferior Priests being to do everything according to the command of the High Priest, who was to look that everyone did his Office. Whether the authority of the High Priest in Civil matters, Deut. 17. be here intimated, or no, Quaere. [and thou shalt also keep my Courts] The same that the former, Synecdochicw̄s; the Courts of the Priests and People being accounted a part of the Temple. How great a Dignity the Office of the High Priest was, both before and after the Captivitie, easily appears by Scripture, and other Stories.
    • 3. The Reward of Joshua, for the faithful execution of his Office: and that is, Eternal Life; a place among the Angels in Heaven. [And I will give thee Places to walk] 〈 in non-Latin alphabet 〉 Itinera, Ambulationis; allusively, to the Walkes and Galleries that were about the Temple. Not 〈 in non-Latin alphabet 〉 Ambulantes, as many read it, making the sense thus; I will give thee, from among these Angels, some to by thy Companions and Guardians, [among these that stand by] i.e. as the Chaldee. Paraph. 〈 in non-Latin alphabet 〉 among these Seraphim, or glorious Angels, here present.

Thus of the Typicall part of this Vision: We come to the second part of it.

2. Touching the Antitype. After Joshua, thus impleaded by Satan, is not only pardoned, but moreover, singularly graced with many favors, for his private and the common good; the Angel proceeds to declare unto him, what was the Fountain of all this Mercy, whereunto tended this his Office, by whose means both Priesthood, Temple, and People should be restored and preserved. Now, this Person is our great High Priest, JESUS CHRIST, the Messias; of whom, Joshua, and every Levitical High Priest was but a shadow: He it is, by virtue of whose intercession the material Temple and mystical Church shall be reared up, and defended. In this the Angels Prophetical Enarration touching the Messiah, we are to note,

1. The Persons to whom it is made: They are, Joshua, and the other Priests. Who, though they are not said to appear in this Vision; yet, seeing the matter concerned them also, and for that Zechariah was to publish this Vision in the hearing of all the Priests and People, the Angel therefore directs his speech to the whole College of Priests, though only the Chief now stood attyred before him. [Hear now, O Joshua the High Priest, thou and thy fellows] 〈 in non-Latin alphabet 〉 Amici, as Junius; Targum 〈 in non-Latin alphabet 〉 Socij tui: that is, as Kimhi, 〈 in non-Latin alphabet 〉 the rest of the Priests; who, though inferior in Office, yet were fellows in service, and Types of Christ too. [that sit before thee] in Assemblies and Meetings, as Assessors before the President. The reason why he speaks unto these, is expressed in the next words, [for they are men wondered at] A difficult Clause. 〈 in non-Latin alphabet 〉 Some construe it thus; Men that seek Signs and Wonders; others, Men that are Signs and Types of future things; others, Monstrous persons, id est, Men wondered at, as Monsters; for that contemning the Opinion of the World, they believed God, and obeyed his Word, in those desperate Times: as Psal. 71.7. Esa. 8.18. Others, Men that have the gift of Prophesy, and fore-telling things to come. The third Opinion seems probable: and so, this shall be for the strengthening of their Faith. Haply it may be thus interpreted: These Priests were 〈 in non-Latin alphabet 〉 that is, such as should be, by reason of their Place and Calling, skillful in the knowledge of Figures and Types of things to come, and well to understand the meaning of those Ceremonies they were frequently busied about And then we must take 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 not Portentum, but Signum as it is also used, 2. Chron. 32.24. for 〈 in non-Latin alphabet 〉 there we have 〈 in non-Latin alphabet 〉 2. King. 20.8. & Es. 38.7. But usually this word is taken for prodigious and miraculous Signs; as Deut. 13.1, 2. Ergo quaere.

2. The Description of CHRIST: Who is set forth,

1. By a double Title given unto him: Which are,

1. Of a Branch. [For behold, I will bring forth my Servant, the Branch.] So called, because out of the dead and withered Stock of David's House he sprang forth on a sudden, like a Branch or Sience out of a dry Tree. Though that Family was obscure, and all the glorious Branches out off, even to the Stumpe; yet a Remainder there was, and Sap enough therein, which in due time should sprout forth into this Glorious, the last and greatest Ornament of that Kingly Family. See Es. 11.1. & 4.1. Ier. 23.5. & 33.15. God, in most unlikely Times, and by most unlikely Means, can bring his purpose to pass. 〈 in non-Latin alphabet 〉 here is translated by the Seventie, 〈 in non-Latin alphabet 〉 : and Rib. would have that place, Luk. 1.78. to allude to that Translation. But it signifies properly 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , the same that 〈 in non-Latin alphabet 〉 Es. 11.1. [my Servant] though a Son by Nature, yet a Servant by Office of Mediation for our sakes. Verse 8.

2. Of a Stone. Which Title is attributed to Christ, because he is the Foundation and Corner Stone of his Church, whereupon the whole Building is reared and coupled. [For behold the Stone that I have laid before Joshua] The Anagoge to Christ, is here taken from the Temple now in building, whose Foundation was now laid before Joshua and Zerubbabel, the chief Overseers of the Work. The Angel then pointing to some principal Stone therein, informs Joshua, that there is a further Mystery in it: the Ground-work of the Material, signifies the Foundation of the Spiritual Temple; not to be laid by the industry of Artificers, but by God's handy-work. [I have laid.]

2. By a twofold Property, in reference to the latter Title.

• 1. Providence and Wisdom in the Government of his Church. Christ is a Stone, for strength and firmness, yet not a dead and senseless (as those of the Temple) but a living Stone, full of Eyes, and endued with the sharpest Sight. [upon one Stone shall be seven Eyes] Some understand it passively; All men's Eyes shall look towards Christ; or, God shall with curious diligence polish this Stone, referring it to the next Clause: But these senses fit not this place: It is more natural, and clear, to take Eyes, for Providence; and Seven, for Perfection and Sufficiencie: so the meaning shall be; Christ hath all sufficiency of Wisdom and Council, not only to lay a Foundation, but also to build up his Church, and to rule it in the best order.
• 2. The absolute Perfection of all Grace in himself, who had the Spirit without measure. Though men might judge this Stone too too rude and rough to be put in the Building, and therefore reject it; yet God would make it not only the Head of the Corner, but so polish it, that it should be, as the Principal, so the most Beautiful Stone of the whole Building. [Behold, I will engrave the graving thereof, saith the Lord of Hosts] An allusion to the graved and carved Stones of the Temple, whose costly workmanship did in some sort shadow out the excellency of Christ's Endowments: but yet these do so far exceed the other, as God is a more cunning Workman than man; [I will grave it] as Psal. 45.7. Some interpret this Graving, of the Wounds of Christ, which are 〈 in non-Latin alphabet 〉 caelatura corporis ejus pulcherrima. But this is not the full meaning of the place, though the next Clause do in part imply it.

3. By two Apotelesmata, and effects of the Priesthood of Christ.

1. Remission of Sins, by the Sacrifice of Himself. [And I will remove the Iniquity] Guilt and Punishment of Sin [of that Land] 〈 in non-Latin alphabet 〉 Which Land? The Church; typified by the Land of Canaan: to the inhabitants whereof, pardon is now promised [in one Day] by one all-sufficient Sacrifie, once offered, in opposition to the Legal Sacrifices, every day repeated. Verse 9.

2. Peace of Conscience, through justification by Faith. [In that Day, saith the Lord of Hosts, shall ye call every man his Neighbor under the Vine, and under the Fig-tree.] These Trees have broad leaves, and yield a cool shadow, very pleasant in those hot Countries: and therefore under them they had their Arbors, wherein they made their banquetings and invitations of their Neighbors, in the times of public peace, of security of the State; as 1. King. 4.24, 25▪ Under which Figure, is represented the true •••• ituall Peace of the Church, which it enjoyeth with God, through the Reconciliation made by Christ. See Hag. 2.9. Micah 4.4. Is. 2.4. Hos. 2.18. Albeit we need not quite reject the literal meaning; considering that Christ, the Prince of Peace, when he came into the World, brought with him, as Peace for the Church with God, so quietness for the State, from Wars and Troubles, both to Judea and other parts of the World. Further, the words seem to imply another effect in the Godly, viz. Charity towards others; themselves being converted and reconciled to God, shall study to convert others. [Ye shall call] Sed quaere.

CHAP. IIII.

Vision 5. THe Scope of this Vision, is to show, that God's grace only is sufficient for his Church, to repair and maintain the same, without all other means, against all opposition of Man. A Vision needful for the Comfort of this poor People, whose Weakenesses and Dangers were so great, that it made them doubt, how it was possible for their State ever to be restored; or if restored, how it should be defended. Wherefore, in this most heavenly Revelation, God makes it appear to the Prophet, and by him, to the People, That it is not Joshua's nor Zerubbabel's, nor all their strength, which must rear up the Building of his Church and Temple; and, that it is not the force of any Enemy which shall hinder it. God's gracious Power would advance this Work, by the weakest Means, against the strongest Resistance. Which is set forth under the similitude of a Candlestick, whose Lights are kept burning without any artificial means, by such Oil as naturally flows from two ever-living Olive Trees, that stand over the Candlestick. To come to the explication of this Vision, we have to note in this Chapter three parts.

• 1. A preparation of the Prophet, to attend and heed this Vision: Who either, through human infirmity, was now grown weary and dulled with continued Visions; or, having his mind wholly taken up in the contemplation of the excellent Mysteries of the three former, had need be as it were jogg'd, and put in mind to turn his thoughts, to consider of this fourth Revelation. [And the Angel that talked with me, came again] id est, the fourth time admonished me to behold another Vision of God, [and waked me, as a man that is wakened out of his sleep] id est, roused up my weary and distracted thoughts, to fresh and further attention. These Visions were shown to Zechariah in the Night, when he was asleep, as touching his body. See then how weak and ill-disposed even our most noble and immortal part is, to be long employed in heavenly matters, even then when it is least busied in earthly affairs. Verse 1. [And said unto me, What seest thou? and I said, I have looked] carefully viewed the sight, [and behold] the Vision is thus.
• 2. The Vision it self: which is plainly expressed in the second & third Verses. [a Candlestick] The Church in Scripture is often compared to a Candlestick, by allusion to the Candlestick in the Tabernacle and Temple, which was a type of it, [all of Gold] without mixture of baser Metall; a type of the Churches purity, in Doctrine and Manners. [with a Bowle] He describes the parts of the Candlestick: first, the Bowle, which was on the top of the shaft of the Candlestick, [a Bowle] 〈 in non-Latin alphabet 〉 properly signifies Scaturigo, or Fons; metaphorically, Phialae, Lecythus, Peluis, an Oil-Vessel, a Chrismaterie, or Oil-Cruet; whence, as out of a Fountain, Oil or other Liquor is poured. Some render it Lenticula, and Discus rotundus, and that properly enough. Sanctius, who follows others, is here, with them, foully deceived, in rendering this word, Lampas; imagining, that there were eight Lamps upon this Candlestick, seven in a circle round about, and one in the midst, upon the top of a Bowle: whereas the Text clearly speaks but of seven, [upon the top of it] viz. of the Scapus, or Shaft: the other parts follow, [and his seven Lamps thereon, and seven Pipes to the soven Lamps] Pipes 〈 in non-Latin alphabet 〉 Evacuatoria, Infusoria, or Infundibula, though not so properly here, as the first: these Pipes emptied the Oil out of the Bowle, and conveyed it to the Match or Wieke of the Lamp, [which were upon the top thereof] round about the Bowle. This of the Candlestick: The next part of the Vision, is of the Olive Trees. [and two Olive Trees by it] Sanctius makes much ado here, what Olive Trees these were, and how situated. He imagines, that these Olive Trees shown to Zechariah, appeared not in the true nature and color of the Olive Tree, but were all of Gold, as the Candlestick was; and that they were not situated severally from the Candlestick, but were wrought in and upon the Bowle, after the fashion of embossed Work (Emblemata) as Goldsmiths of ancient and later times use to do upon Cups, and other Vessels, whereon they frame the shapes of Vines, and other Trees or Beasts, &c. But he troubles us with needless Speculations, and not consonant to all the Circumstances of this Vision: For by the twelfth Verse it appears plain enough, that these appeared like true Olive Trees, in their native hue, dropping down Oil into the Bowle: And that the Branches of these Trees hung over the Candlestick, and were not graven or imbossed on the side of the Bowle, appears by the two Golden Pipes on the top of the Bowle, which received into them two streams of Oil, falling down from the Berries of the Olive Trees. These two Pipes Sanctius leaves out, in his description of this Candlestick: and so, by mistaking here, and before, by adding one Lamp more to the seven, quite darkens the Light and clear declaration of this Vision; as may be seen by his Explication and Type or Pattern he maketh of the Candlestick. We need not pervert the plain meaning: There were two Olive Trees, 〈 in non-Latin alphabet 〉 either (juxta) hard besides the Candlestick, which stood in the midst, between two Olive Trees, growing on each side; and so the Article shall be referred to 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 Or (super) the Bowle, the Olive Trees appearing to grow out upon each side, [one upon the right side of the Bowle, and the other upon the left side thereof.] The former interpretation I rather choose, which refers the Article (it) to the whole Candlestick, not to the Bowle, agreeably to the eleventh Verse follwing. That all may be the more clearly discerned, I have caused the Type of this Vision to be drawn forth, so far as we may guess at that which Zechariah plainly saw: As it appeareth in this next Leafe infolded.

And this is the Vision: next follows,

3. The Interpretation of this Vision. Wherein we may go no further than the Angel hath gone before us, nor ought to seek out curious Explications of every part of the Candlestick, his Bowle, his Lamps, his Pipes, &c. but rest we in that Interpretation which is made touching the main scope, without venturing any further. The Interpretation then is,

1. General, of the whole Vision, to the eleventh Verse. In which part we have expressed,

1. The Occasion of it: First, in Zacharias' question, desiring to know the meaning of the Vision. [So I answered, &c. What are these, my Lord?] Verse 4. Secondly, in the Angels answer, by way of another question, as it were blaming his ignorance, and stirring him up to heed the interpretation. Then the Angel, &c. Knowest thou not what these be?] Whereto we have Zacharias' ingenious confession of his ignorance, [And I said, No, my Lord.] Verse 5.

2. The Interpretation it self, Verse 6. [Then he answered, &c. This is the word of the Lord] id est, 〈1 page duplicate〉

this is that which God means and promises by this Vision [unto Zerubbabel] the chief Magistrate, whom it specially concerned to see the Temple reedified [saying, Not by Might,] Others, by an Army 〈 in non-Latin alphabet 〉 the power of many together, [nor by Power] the strength and wit of any Man alone; or, to take these terms for Synonima's, [Not by Might, nor by Power] id est, by no human Force and Policy, one or other, [but by my Spirit] my Power, Providence, and gracious favor [saith the Lord of Hosts] who is therefore able of himself, without other help, to do all things. Which opposition between man's help, and God's, is not generally to be taken, as if they never were subordinate; but with reference to the Jews opinion, or any other of their mind, and in their case: who imagine, that when outward means fail, all must go to wrack; or, that Man can do somewhat, without God; or, at least, must do as much as He. Thus then have we, in three words, the scope of this whole Vision, That as the making and maintaining of this Candlestick and his Lamps was without the art and cunning of Man, by means supernatural; so God's Spirit, without and above all human helps, should suffice for the re-edification and preservation of the Material Temple, and true Church.

This brief and general Promise is branched forth into two parts.

• 1. The Removall of all impediments of the restauration of the Church: Which, though to the Jews they seemed invincible, should yet by God's Power be overcome and taken away. This is expressed by an interrogative Apostrophe to the Enemy, [Who art thou, O great Mountain?] A Question full of scorn, and contempt of the Enemies Mightinesse; who thought themselves, and were so deemed by the Jews, to be great Mountains, unpassable, inaccessible, such as could overlook and over-top the low and poor estate of the Jews. But yet what are they, when they oppose God and his Servants, armed with his Power? There is nothing so highly advanced, but he will abase it: as it follows in the next Clause, containing a Threatening against the Adversarie, [before Zerubbabel] assisted with God's Spirit [thou shalt become a Plain] as easy to pass and march over, as a Plain and even Champaigne 〈 in non-Latin alphabet 〉 Some put the Note of Interrogation after Zerubbabel, [Who art thou, O great Mountain, before Zerubbabel? &c.] but the sense is the same.
• 2. The accomplishment and finishing of the Work then in hand, viz. the re-edification of the Temple: which went but slowly forward; so many Lets, so few Helps there were then. Notwithstanding all that, God promiseth, by his help it shall be finished, to the last Stone. [And he] Zerubbabel, the chief Over-seer of this Work [shall bring forth] lay on; or cause to be laid on, in open view. Haply there is an allusion to that Custom, when at the Foundation and finishing of great public Buildings, the chief Magistrate is present at the laying of the first and last Stone; and it may be, doth it himself. [the Head Stone thereof,] or Top-Stone; which being laid on, the Work is finished, [with shoutings] 〈 in non-Latin alphabet 〉 Acclamations and joyful Out-cries should be made by the People, at the finishing of the Temple. Sanctius, striving to make good the Translation of the Seventie, and Jerome, who render the words 〈 in non-Latin alphabet 〉 , and exaquabit gratia •• , runs himself into needless Conceits, about the equality of this Temples Glory, and the first; and the equality of Grace, under the Gospel, with that under the Law, &c. things not meant here: Where, the intent is to show, that the Jews should rejoice, when they should see the Temple finished; and testify this their gladness, by shoutings and hearty wishes for the prosperity of that Place, [ crying, Grace, Grace unto it ] Faeliciter, All happiness betide it, Peace and prosperity abide with it, Long may it stand, and flourish: or thus; God's Favor and Grace maintain and preserve this House, as his Grace, and not our Strength, hath finished it. Verse 7.

This second part of the Promise, touching the re-building of the Temple, is further amplified and confirmed to these distrustful and unbelieving Jews.

1. By a second and most plain Repetition of the Promise it self. [Moreover, the word of the Lord came unto me] to Zechariah, [saying, The hands of Zerubbabel have laid the Foundations of this House] Ezra 3. [and his hands shall finish it,] Ezra 6.15. And this Promise now is so plain and clear, as none ought to doubt of it, [and thou shalt know, &c.] as Chap. 2.11. Vers. 8, 9.

2. By an Argument drawn from the Providence of God, and his perpetual Care, in the preservation of his Church: which is set down, in opposition to the Jews distrust and infidelity. If God's Eye be watchful over you, for the advancement of your welfare, you ought not (as you do) take occasion of distrust and discouragement at the unlikely beginnings of things, which shall in time grow to great perfection. But, &c. This is the Argument and scope of the Verse, though the Propositions are somewhat inverted: For the Interpretation, take we the parts as they lie.

1. The Jews Unbelief, with its Cause, set down in a Question, which is left to themselves to answer, [For who hath despised the day of small things?] Why, that had many: They were clearly guilty, and could not but confess it, Ezr. 3. how unseasonably and immoderately they took on, weeping and lamenting at the laying of the Foundation of the Temple. This their sorrow, was a fruit of their distrustful and unbelieuing hearts; misgiving them, that these poor beginnings would come to nothing in the end. And therefore their grief was also mingled with contempt and disdain, they slighted and made little reckoning of that which was yet done in the Work of the Temple. Rightly then are they here questioned in this term, Who hath despised? though we find directly, they did but grieve. God judgeth otherwise of our carnal affections, than we ourselves. The reason of their fainting, is in the next words, [the day of small things?] 〈 in non-Latin alphabet 〉 foemin, pro neutro, parvorum, viz. principiorum; the mean and poor beginnings of the Temples Foundation, which they conceived would never come to any perfection, and glorious accomplishment: mistaking the manner of God's proceeding, who out of meanest principles rayses matters of greatest moment.

2. The Joy which even those discouraged Jews should conceive, by the progress and finishing of this Work. [ But they shall rejoice ] as much as they sorrowed; and, notwithstanding their Unbelief, [shall see the Plummet in the hand of Zerubbabel] id est, shall see the Work go forward, and finished, by the command and direction of Zerubbabel their Prince; whom here he compares to an Architect, with a Plummet, Plumbe-Line, or Levell, busily employed in laying of Stones square, level, and perpendicular: For Over-seers and Commanders do as much as the Workemen themselves, in any business. Junius reads it, [Lapidem perpendiculum,] and by it, understands the Top-Stone, mentioned before, Verse 7. But I rather follow our last Translators, rendering it [Plummet] according to the Chaldee and Kimhi, who interpret 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Libramentum, Perpendiculum, Amussis. The former Translators turn it verbatim, 〈 in non-Latin alphabet 〉 [ the Stone of Tinne ] because the weight of Plumbe-Lines are usually made of Tinne, or of Lead.

3. The Cause of their Joy, and the Temples Restauration, viz. God's watchful Providence, always employed for the good of his Church and People; [with those Seven] they should see the Temple reared up, by the command of Zerubbabel; but it should come to pass, by the aid of those Seven: What Seven? The next words tell us, [They are the Eyes of the Lord, which run to and fro thorough the whole Earth:] his All-seeing Providence; from which, nothing is hid that is done, from one end of the Earth unto the other. Not Zerubbabel's Policy, but God's Wisdom, should finish the Building of God's House. This Verse hath reference to the ninth Verse of the third Chapter, as is not to be applied, as I take it, either to the seven Lamps of the Candlestick; or to seven Angels, the Ministers of God's provident Government of the World; who, as Magistrates of Kings, so they shall be called 〈 in non-Latin alphabet 〉 .

And this of the general Interpretation of the whole Vision: now follows,

2. The Particular Explication of the second part of this Vision, touching the two Olive Trees: wherein we have, as before,

• 1. Zacharias' Question, requiring a more particular Explication,
  • 1. Of the two Olive Trees, [Then answered I, &c. What are these two Olive Trees, &c.] Verse 11.
  • 2. Of the two Olive Branches, bigger and more notable than the rest, from whence the Oil dropped, [and I answered, and said, &c. What be these two Olive Branches] 〈 in non-Latin alphabet 〉 Spicae Olearum, that is, as Kimhi, 〈 in non-Latin alphabet 〉 two little Boughes or Branches of the Olive, 〈 in non-Latin alphabet 〉 hanging over the two Golden Pipes: Which are * compared to two Ears of Corn, because they were full of Olive Berries, as these are of Graines. Junius renders it (Baccae) Berries: Which Interpretation, Bundorfius verb. 〈 in non-Latin alphabet 〉 allows of, and confirms, from the different Vowell, which in 〈 in non-Latin alphabet 〉 for Spicae, is always Chateph Camets; but here, for Baccae, is with Chateph Patach, 〈 in non-Latin alphabet 〉 It is not much material, which Translation we follow: if Branches, the Oil came out of the Berries; if Berries, they hung upon the Branches: [which through] 〈 in non-Latin alphabet 〉 per Manum, id est, Ministerio, by the help of [the Golden Pipes] 〈 in non-Latin alphabet 〉 Tubi, Canales: A word only used in this place; but it seems plainly to be derived from 〈 in non-Latin alphabet 〉 Emissarium, Canalis, a Pipe, thorough which Water is let forth, Psal. 42.7. 2. Sam. 5.8. The Targum 〈 in non-Latin alphabet 〉 Rostra, 〈 in non-Latin alphabet 〉 , as the Seventie, Emunctoria: but not so properly; because these Pipes were to convey Oil into the Vessel, and not out of it. [empty the Golden Oil] Heb. 〈 in non-Latin alphabet 〉 the Gold, that is, * the Oil; of a bright, clear, and glistering color; as in the like sense, the word 〈 in non-Latin alphabet 〉 is used, Job. 37.21. Gold cometh out of the North; id est, fair and clear Weather: [out of themselves] by a supernatural defluxe, without artificial means. Verse 12.
• 2. The Angels Answer:
  • 1. Exciting Zechariah to attention, by questioning his ignorance. [And he answered, &c.] Verse 13. as before, Verse 5.
  • 2. Interpreting unto him both parts of his Question, in one Answer. [Thou said he, These are the two anointed Ones.] Who these are, is much doubted. Some would have them to be the two Witnesses, Rev. 11. viz. as they interpret, Enoch and Elias: others, Zerubbabel and Joshua, the Prince and Priest, both anointed with Oil; as Rab. Schelomo, and Kimchi: others, Peter and Paul: others, the Churches of the Jews and Gentiles. But they err all from the right meaning: Nor can any of these be the cause of the Churches preservation, as these Olive Trees were of the maintenance of these Lamps in the Candlestick. Shall we rest on Junius exposition? thus, [These are two anointed ones] duae Oleosae, id est, the divers Graces of God's Spirit, which, from God, are continually poured on the Church, through Christ, by [Pipes] id est, such means as he best pleases. [that stand before the Lord of the whole Earth] quae permanent, that remain, saith Junius, id est, which Graces are and abide in Christ in all fullness; and out of him, flow forth upon the Church, in such a measure as befits every part. A probable exposition. Yet it may be doubted, whether here be not to be understood by these 〈 in non-Latin alphabet 〉 Filios Olei, some Persons, and not Graces, which we cannot so well call [anointed ones] as our last Translators read it, being properly a part of that annointing where of S. John speaks, 1. John. 2.20. and the rather, for that some kind of Ministration of these Persons anointed, is implied; in that they are said to stand ( 〈 in non-Latin alphabet 〉 ) before the Ruler of the World: as after, Chap. 6. verse 5. But then, who these Persons are; whether Christ, and the Comforter; or, Christ in his two Natures; or, Christ in his two Offices, of King, of Priest of his Church; or how else, Quaere.

CHAP. V.

Vision 6. THe former Visions, were Revelations of God's favor and mercy to this People: this, and the next, are denunciations of Judgment. For, albeit God, for his Mercy and Elections sake, did purpose to establish his Church amongst this People, and to restore their State again; yet he gives them to understand, that he favors not the sins and corruptions wherewith they were then infected, but would severely punish them for the present; and, if they grew more rank and ripe in Rebellion, would utterly subvert them, when they had fulfilled the Measure of their Iniquity. This, I take it, is the Scope of these two Visions, in this fifth Chapter. Let us consider them severally. For the former, we have its,

1. Description: There is presented to the Prophets view a flying Rowle, of a great length and breadth; which he, turning himself about, first sees, Verse 1. and then more exactly observes the fashion of it, Verse 2 [And he said, &c. I see a flying Rowle] 〈 in non-Latin alphabet 〉 Volumen, the Book of the Law, wherein the Curse and punishment of sins was set down. Which Book was not written as ours are, in several Leaves, but according to the Customs of those Times, in one large Scrowle of Parchment, or other matter, which was rolled up together, like the Webbe upon the Pinne. The Seventie turn it 〈 in non-Latin alphabet 〉 , Falx, a Sythe; mistaking it, for 〈 in non-Latin alphabet 〉 [Flying] 〈 in non-Latin alphabet 〉 Targum 〈 in non-Latin alphabet 〉 it appeared in the Air unfolded and spread abroad, fleeting along swiftly, like a Bird ready to seize on her prey. [The length thereof is twenty Cubites, the breadth thereof ten Cubites] A large Rowle, ten Yards long, and five broad: but it is to show, the Law hath Curses and Punishments enow for every sin and sinner: there is no escaping, it is long enough and broad enough to meet with transgressors every way. Some understand this, of the measure God keeps, in punishing proportionably to the sin. Verse 2.

2. Exposition of the Vision, briefly delivered in these words, [Then he said unto me, This is the Curse,] id est, the Punishment threatened by the Law. For the Curse of the Law, is the Punishment it denounceth against offenders [that goeth forth] is to be executed [over the face of the whole Earth] either upon the whole Land of Israel, or more generally, upon the whole World: The Gentiles, that sin without the Law, being yet liable to the Punishments of the Law. This Curse is particularly amplified,

1. By instance of some special sins; against which, the Curse is particularly threatened. Many other foul Enormities there were in the Jewish State at this time; as, Marriage of strange Wives, unlawful and cruel Divorces of their Wives, Sabbath-breaking, and open contempt of God's Worship; Crueltie and unmercifulness towards their poor Brethren, &c. but two only are named, though foul and gross ones.

• 1. Theeverie, and Sacrilege: For this kind of Robbing I take to be principally meant here, whereof also Malachi complaineth, Chap. 3.8. and Nehemiah, Chap. 13.10. though all kind of unjust defrauding be not to be excluded. [For everyone that stealeth, shall be cut off] 〈 in non-Latin alphabet 〉 excindetur, vacuus erit, sive eversus; as, Es. 3.26. Jonathan, 〈 in non-Latin alphabet 〉 Percussus, Caesus: and the Seventie, 〈 in non-Latin alphabet 〉 , [as on this side, according to it] 〈 in non-Latin alphabet 〉 There may be given two interpretations of this Phrase: either thus; The Thief shall be cut off, 〈 in non-Latin alphabet 〉 id est, from hence, out of this place, out of Jerusalem; God will not spare his own People, if they sin more than others: Or thus, taking in the next Clause; The Thief shall be cut off, 〈 in non-Latin alphabet 〉 on this side, and the Swearer 〈 in non-Latin alphabet 〉 on that side, id est, one as well as another, all shall be punished 〈 in non-Latin alphabet 〉 according to it, viz. the Volume, and Curse therein described. This latter sense and construction I rather follow: For, as touching Kimhi's interpretation, That the Rowle was written on the one side against the Thief, on the other against the Swearer, &c. it is a Rabbinical Toy. The Translation of learned Junius in this place, sounds somewhat harsh, [ Quia quisquis furatur 〈 in non-Latin alphabet 〉 ex hoc [Populo] ut illa, innocentem se asserit, &c. ] Who so steals amongst this People, counts himself guiltless, as that, viz. as other Nations, who defend and justify their sins. Which rendering seems not justifiable, neither by the scope of the Text, nor by the Times; which, though they were corrupt, yet we cannot think were come to that height in sinning, as to count Sacrilege and Perjurie no sins: Neither did the Gentiles so esteem of them.
• 2. Perjurie and false Swearing, [and he that sweareth] viz. falsely, by the Name of God, as Verse sequ. [shall be cut off, &c.] as before. Verse. 3.

2. By the Author and Executor of this Curse, viz. God himself, [I will bring it forth, saith the Lord of Hosts] God will see his own Law executed.

3. By the Manner of inflicting this Punishment: which hath three degrees.

• 1. [It shall enter into the house of the Thief and Swearer,] It shall inevitably seize upon them; even there, where they think themselves most secure.
• 2. [And it shall remain in the midst of his house,] He shall neither keep it out, nor drive it out, so long as the sin remains unrepented, and unreformed; God's judgment, that hath seized on his Person, or Family, shall abide upon him and them.
• 3. [And shall consume it, with the Timber thereof, and Stones thereof.] Shall bring to utter ruin them and their whole Estates, which they have got together by Rapine, Sacrilege, and Perjurie. Verse 4.

Vision 7. Not to reckon up the divers Conjectures of Interpreters, touching the Scope of this Vision; that which I take to be most plain, and directly intended, is, The extirpation and final dispersion of the Jews out of their own Land, when the Measure of their Iniquities and Rebellions should come to the full. The former, threatened Punishment to particular Persons; this, to the whole State. The Vision is obscure and dark: yet all Circumstances pondered, that appears to be the drift of it. Which, it seems, is purposely set out in hard and mysterious Figures, lest the plain denunciation of the second overthrow of Temple and State, might discourage them too much, to go forward in the present restauration of both. Let us come to the Vision it self: which is described by its parts and several interpretations, joined thereto.

1. Of the Ephah. The Prophet, admonished by the Angel, looks, and sees somewhat moving, but knows not what it is, Vers. 5, 6. Whereupon the Angel tells him,

1. What it is: [And he said, This is an Ephah, that goeth forth:] An Ephah; properly the greatest dry Measure among the Jews, containing ten Homers, Exod. 16. vlt. And generally, for any Measure whatsoever, Deut. 25.14. It may here be taken either way. [goeth forth] appeareth to move forwards.

2. What is meant by it: [He said moreover, This is their resemblance throughout all the Earth,] 〈 in non-Latin alphabet 〉 A Clause that much troubles Interpreters: who yet, for the most and best part, understand this, Oculus earum, passively for the Eye of God's Providence and Knowledge, whereby he takes an exact account of all Wickedness committed: and, however wicked men would sin without measure, prescribes unto all, Limits and Bounds, beyond which they shall not pass; whereunto when they are come, they shall be surely punished. So the interpretation shall be thus: [This] viz. Ephah, [is their Eye] id est, the Measure of their Iniquity, determined upon the Jews, by the all-knowing and all-disposing Providence of God, whose Eyes are upon them [in all the Earth] in every Coast and Quarter observing their doings, and how every ones sins fill up the common Measure. This interpretation, though it contain no absurdity, and is consonant to other Scriptures; teaching us, that God long expects a sinner, or sinful States amendment, proceeding not to Punishment, till Iniquity come to its full Ripenesse: yet me thinks, in this place, it sounds scarce full enough. And our last Translators give occasion to look further: who render 〈 in non-Latin alphabet 〉 [their Resemblance] taking 〈 in non-Latin alphabet 〉 in that signification which is not usual, viz. for an outward shape, color, appearance, or likeness of any thing. But how was the Ephah a resemblance of the Jews? Haply thus: The Ephah is an Instrument used in Buying and Selling; and so may by a Synecdoche speciet, signify all manner of unrighteous dealing, which the Jews commonly used throughout that whole Country. Some likelihood there is for this, if we have relation to the former Vision, touching their The every and Perjurie. And because the Targum thus paraphrases it, 〈 in non-Latin alphabet 〉 id est, These are the People which bought and sold by false Measures. But yet this satisfies not. Ergo quaere.

2. Of a Talent of Lead, [And behold, there was lift up a Talent of Lead] 〈 in non-Latin alphabet 〉 which we take either properly for a Talent, which weighed 3000. Shekels, or 125. pound; or more generally, for a Piece or Mass of Lead, made broad and flat, to cover the Ephah. This Weight of Lead was lift up, and hung over the Ephah.

3. Of a Woman sitting in the Ephah, [And this is a Woman that sitteth in the midst of the Ephah.] Verse 7. What this Woman was, and wherefore the Talent of Lead served, the Angel shows in the next Verse. [And he said, This is Wickedness] 〈 in non-Latin alphabet 〉 Affliction, say some: who thereupon take the Scope of this Vision to be the Translation of the Jews Afflictions, and Troubles, which they had long endured, from them unto their Enemies, especially the Babylonians. But besides, that the acception of 〈 in non-Latin alphabet 〉 for Trouble and Disquietnesse, is very rare in the Scriptures, it agrees not well with all the Circumstances of the Vision. Wherefore take we it in the ordinary signification, for Wickedness, Impiety, Sinfulness; and then, this Woman is a Figure of the whole sinful Nation of the Jews; whom God would punish, for their extreme Impieties and Corruptions. It is but curiosity, to inquire, why Wickedness, or a wicked People, is represented by a Woman. Sin came by a Woman, Women are more sinful than Men; Sin takes away the strength of States, and makes them weak as Women: But these are but Ghesses, not Reasons. Let us see what is done to this Woman, [and he cast it into the midst of the Ephah] she sat upright in the Ephah, Verse 7. Here the Angel takes her and throws her down in it, taking away all power to resist and defend her self; and then, [He cast the Weight of Lead upon the Mouth thereof,] He covered the Ephah close and sure, with a broad Weight of Lead, which she should not be able to remove. Figuring the severe and heavy Judgment of God upon this People: which, when they had filled up the Measure of their sins, should over-whelme them, and keep them so fast and sure under, as they should never be able to get free of it: like one crushed together in a narrow Vessel.

4. Of two Women, which carried away the Ephah with the Woman in it, and Talent upon it. Now, this fourth part of the Vision declares what manner of Punishment God would lay upon this People; which is no less, than their final dispersion, and scattering abroad from their own Land; figured, by this carrying away of the Ephah into the Land of Shinar. Which is described to us,

1. By the Instruments that conveyed it away, two winged Women: [Then I lift up mine eyes, and looked, and behold, there came out two Women,] that is, saith Junius, the Church of the Jews, in respect of two several Times; first, under Ezra, who purged and reformed the Church, Ezra 9. & 10. secondly, under Nehemiah, who again reformed the abuses thereof, Nehem. 13. So, that in effect, the two Women here, are Ezra and Nehemiah, the principal authors of Reformation, though they used the help also of the other Rulers. But, pace tanti viri, this exposition seems not allowable: First, for that these were times of Reformation, wherein we find none thrown out of the Church, but upon Repentance and present amendment of that general fault, viz. Marriage of strange Wives, more firmly united thereto. But this Vision seems not to intimate any general Reformation of Wickedness, but a general Punishment, for default of Repentance and amendment; as appears by the order of the Vision: the wicked Woman is cast into the Ephah, covered with Lead, then carried away into another Country. Secondly, it stands not with the last Verse; which most clearly shows, that this wicked Woman should bear the punishment of her Iniquity, not at home in Judea, but in perpetual Banishment in foreign Countries. And Junius interpretation of this Banishment into Shinar, (to be the adjudging and enwrapping of the wicked Jews at home, in the same Condemnation with their wicked Brethren, residing in Babylon) is intricate, and falls short of the full meaning of that Verse, as we shall see. Wherefore I conceive, that by these two Women is meant nothing else, but those Instruments and Agents whom God would employ in the speedy execution of his Wrath upon the Jewish Nation; who are resembled by Women: not for that God would bring it to pass by weak means (for that is not so, the Romans by strong hand overthrowing the Jews Common-wealth) but only to keep proportion with the rest of the Vision, that the parties punishing might be correspondent to the party punished: she appeared like a Woman, and so did they. [ And the wind was in their wings, for they had wings like the wings of a Stork. ] This figures the swift and violent execution of God's Judgment on this Nation. The Women had wings, and those large and great, like the wings of a Stork; and they were helped forward with the wind, which bore them up, and drove them on apace, like a Bird that flies before the wind. All which sets forth the swift approach and speedy execution of God's Vengeance to be accomplished by the Romans, who with great celerity and violence destroyed the Jews State. Junius and Piscat. understand it of the swift and courageous proceeding of Ezra and Nehemiah against the Corruptions and Abuses of their Times: And true it is, that first Reformation was speedily performed, within the space of two months, Ezra 10.16, 17. But I take the scope of the Vision looks not that way.

2. The Manner of it: They took up the Ephah from the ground, and lifting it aloft in the Air, carried it away betwixt them. [And they lift up the Ephah between the Earth and the Heaven,] id est, say Junius and Piscat. by the Sentence of Excommunication publicly denounced, Ezra 10.8. for to that place, I suppose, they have reference. But, I take it, this lifting up between the Earth and Heaven, is only a mere circumstance of the transportation of the Ephah. The Women that bear it away, had wings, and fly they did; wherefore it was necessary they should take up the Ephah, and mount with it aloft into the Air. That which is to be observed in it, is the manner of this Punishment, viz. it should be a removal and deportation of them out of their own Country. Which further appears by the next Circumstance.

3. The Place whither this Ephah was carried, and where it was left: Which, by occasion of the Prophets Question, Verse 10. the Angel tells, Verse 11. [And he said unto me, To build it an House] id est, to appoint it a place of continual abode, as in a settled Dwelling, [in the Land of Shinar,] id est, Babylon, or Mesopotamia and Chaldea, Gen. 10.10. & 11.2. For, although the Jews were by the Romans scattered into all parts of the World almost, yet they did and do principally reside in those Eastern parts of Asia the less, Chaldea, Mesopotamia, and Babylon. Wherefore this Land of Shinar is here specially mentioned: first, because it was the place of their former Captivitie; and the mentioning thereof, was sufficient to give them notice what they should expect, even the same Condition of Banishment they were in before, in Shinar: secondly, because their Brethren despising the mercy of their deliverance, still remained there, in willful exile; with whom, those at home are also doomed to perpetual Banishment. And it is most probable, the remaining of those Jews in Babylon, was a great occasion to draw thither a great number of these scattered Jews; who, upon their flight and dispersion, resorted thither for entertainment, [and it shall be established and set there upon her own Base.] This signifies the perpetuity and firm continuance of the Jews Punishment: This wicked Woman had been before carried Captive, but it was but for 70. years: she should yet again be carried away out of her own Country, and be surely settled to abide forever in the Land of her Banishment; like as a House upon its Foundation, or Pillar, strongly fixed upon a firm Base; where it will stand sure, long to remain. Thus then, these wicked Jews being compassed in with their Iniquities, and imprisoned under the heavy Burthen of God's dreadful Vengeance, should by the instruments of God's Justice be driven out of their own Country, and made to bear the punishment of their Rebellion in foreign Countries, whither they should be banished, from generation to generation: as we see it fulfilled to this day, since their first overthrow of their State by T. Vespasianus; and their final dispersion, by Aelius Adrianus. And this I take to be the meaning of this place. There is to be noted in the Original, a changing of the Gender 〈 in non-Latin alphabet 〉 whereof the former may be referred to 〈 in non-Latin alphabet 〉 of the Masculine; the latter, to 〈 in non-Latin alphabet 〉 of the Feminine Gender.

CHAP. VI.

Vision 7. TOuching the Scope of this Vision, there are two Opinions of Interpreters. The first is, of those who understand by these four Chariots the four Empires, with relation to the Church of God; whose Beginning and Progress, Actions and Successions, were from time to time ordered by God's supreme Will and Providence: So, that whatsoever his Church and People had, or should suffer under them, was fore-seen and fore-appointed by God himself. And as in Daniel, Chap. 2. & 7. after the Vision of the four Monarchies, Christ's eternal and spiritual Kingdom is presently described, which should be more large and lasting than any of the former; so likewise is it in this place.

The second is, of those who by these Chariots understand the Angels, who are speedy Ministers of God's manifold Decrees: Which provident government of God, by the Ministry of his Angels, is here declared for the comfort both of the Jews that were returned, and of those that yet abode in Babylon; whose case was not yet so desperate, but that God had amongst them a Remnant, of whom he took care, to save them by his Grace and Mercy. An effect of which care of God towards them, is afterwards set down by an Example, of the Conversion of some of them: Upon whose coming to Jerusalem, to Offer their Present, occasion is taken, by a visible Ceremony and Solemnity, to confirm their Faith, and the Faith of the rest of the Jews, in the Promise of the Messias, and his Kingdom.

Which of these Opinions to take to, or whether we may rest on either of them, I cannot say, nor dare define: both have their probabilities, and neither of them much more, for ought I see. I think we must be content to be ignorant of the thorough meaning of this Vision: I will relate what others think, and so proceed. We have here then,

1. The Description of the Vision:

• 1. Generally: [I turned and lift up mine eyes, and looked, and behold, there came four Charets,] not without their Drivers, though they be not named, [out from between two Mountains,] Allusion to the custom of those Times, of running Races with Charets, where the Horses and Charets stood ready for the Course, enclosed within the Carceres, or barred Lists, from whence, upon the sign given, they loosed, [and the Mountains were Mountains of Brasse.] By these Brazen Mountains, all understand, God's provident Decrees and Councils; which, as they are most firm and immutable in themselves, like unremovable Mountains of Brasse, or Steele, so are they the Beginnings of all Actions and Effects in the World. And therefore these Charets are said to come forth from between these Mountains, God's Providence appointing them their course. Verse 1.
• 2. Particularly: describing by what Horses every Charet was drawn, Verse 2, 3. [In the first Charet were red Horses, and in the second Charet black Horses, and in the third Charet white Horses, in the fourth Charet grizled and Bay Horses.] They that thereby understand the four Monarchies, are much troubled in the interpretation and application of these several Colours. Some ridiculously take it for such Colours as those Nations most of all used; as the Chaldeans, Red, &c. Others, with reference to the Jewish estate, for Types of that dealing which they used towards the Jews: as the Chaldeans, Red, because they were bloody; the Medes and Persians, Black, because under them it was a sorrowful time to the Jews, by reason of their Captivitie; and the Grecians, White, because the Jews were well handled by them; as by Alexander, at his coming to Jerusalem: the Romans, grizled, or of divers Colours; because, of their Emperors, some used the Jews well, and gently; some ill, and cruelly. But these are Conceits, not only frivolous, but false, if they be thoroughly scanned. And be it so, that by the Charets are meant these Monarchies, yet it will be too much presumption, without the help of the Angels interpretation, to give a reason of these Colours, which haply were only for distinction sake, to know one Charet from another, without further signification. They that go the other way, make shorter work, and hereby understand the divers Ministrations of the Angels, deputed to several employments; and nothing else: which is also according to that in the first Vision, Chap. 1. verse 8. About the Colours of the last Horses, there is some difference in the reading, [Grizled] 〈 in non-Latin alphabet 〉 Grandinei, or Grandine guttati, Maculis albis respersi, spotted with white spots like hail-stones, upon Black, or other Colour. Jacob's spotted Sheep are so termed, Gen. 31.10. which, Chap. 30. verse 39. are called 〈 in non-Latin alphabet 〉 The old Translators render it [of divers colors,] the French [Cendres] ash-coloured. [and Bay] 〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉 Tincts, infecti, by the change of the Gutturals 〈 in non-Latin alphabet 〉 The Targum 〈 in non-Latin alphabet 〉 Cinerei, ash-coloured, of 〈 in non-Latin alphabet 〉 Cinis, Gen. 18.27. The old Translators [Reddish] The Seventie, 〈 in non-Latin alphabet 〉 , Sturnini, Stare-color. French, (Mouschetes.) Junius takes 〈 in non-Latin alphabet 〉 in the usual signification, for Roborati, confirmati, strong, or strengthened, viz. by God, for the execution of his Will; and so may be as a common Epithite to all (these Horses, i.e. Angels employed in God's service.

2. The Interpretation: which the Angel, being asked by Zechariah, Verse 4. gives of them, in a three-fold description of these Charets and Horses.

• 1. Their Nature, what they were, [These are the four Spirits of the Heavens.] Here lies all the doubt, touching the meaning of this word Spirits, ( 〈 in non-Latin alphabet 〉 ) whether it should be rendered Venti, [the four Winds of the Heavens] as Sanctius and the rest that interpret the Vision of the Monarchies, expounding this place by that, Dan. 7.2. where those Monarchies are set forth by the four Winds striving on the great Sea; to which place, well known to Zechariah, the Angel (say they) alludes: Or, Spiritus, [the four Spirits of the Heavens] as the old and new Translators: and so to expound it of the Angels, who are sent from God into all the Quarters of the World; and from thence, repair again unto his Presence. [which go forth from standing before the Lord of all the Earth.] Whether of the former senses we take, this Clause seems well to agree to both; but most fitly to the latter, of the Angels, who stand in the Presence of God, waiting his Commands, ready to go forth in the speedy execution of his eternal Councils and Decrees: as is most plain, Job 1.6. & 2.1. 1. King. 22.19. Dan. 7.10. & supra Chap. 1.10. & Heb. 1. Matth. 18.10. But yet if we understand it of the Monarchies, the sense is not improbable: for they likewise were, in their times, raised up out of their several Stations, according to God's everlasting appointment; and sent forth into the World, to execute God's most holy and righteous purposes, as well upon his People, as one upon another: as the Assyrians, to punish the Israelites; the Medes and Persians, to plague the Assyrians; the Grecians, to afflict the Persians; and the Romans, to undo all, both one and other. Verse 5.
• 2. By their Employment: setting down the places whither these Charets ran. [The black Horses which are therein,] viz. in the second Charet, [go forth into the North Country,] id est, the Medes and Persians shall over-run the Babylonians, whose Country was North unto Judea: [and the White go forth after them,] id est, the Grecians, who again overcame the same Countries which the Persians before them had done; as appears by Alexanders Expeditions; [and the Grizled go forth towards the South Country,] id est, the Romans shall over-run Egypt, which lay South to Judea. But why Egypt? Ribera, and Sanctius out of him, give the reason: Egypt is only mentioned, because of all the Graecian Empire, that Country was the last which was won by the Romans; who, in Augustus time, conquered it, and made it a Province: at which time, was the last Period of that Empire. Verse 6. [And the Bay went forth, and sought to go, that they might walk to and fro thorough the Earth.] Here's another Knot, hard to be untied, who these Bay Horses are. The Bay and Grizled drew both together in the fourth Charet, viz. of the Romans; now they are severed: the Grizled go towards the South; the Bay, throughout all the Earth. Wherefore either we must say, that by the Bay and Grizled is only meant the Romans, who should not only overcome the Graecian Empire, as it is verse 6. but also should extend their Dominion to all places of the World besides, verse 7. Or else we must take these Bay Horses for some other Kingdom, which having sometime been a part of the Roman Empire, should afterward over-run the whole World. Ribera rejects the former, because the Romans had conquered all the World, before the subduing of Egypt; as appears by Story, and Augustus Taxation, Luke 2. Wherefore, what need they, after that their going into the South Country, to desire to go over all the Earth? Therefore he understands by them, another Kingdom. But what? The Goths, Vandals, and Northern Nations, who being first subjects to the Romans, and part, as of their Empire, so of their Armies, afterward rebelled, divided themselves from the Romans, and by many Eruptions [sought to go] and get abroad, which yet were a long time hindered by the Romans: yet afterward they had leave from God, [and he said, Get ye hence, &c.] and, [So they walked to and fro thorough the Earth,] over-ran the whole World, scarce any Country being free from their invasion and tyranny. To this interpretation of Ribera, Sanctius subscribes: but Spaniard-like, out of admiration of his own Nation, adds a ridiculous Conceit of his own, That non longe erraret ab optima conjectura, qui crederet hanc Prophetiam ad Hispanos quoque pertinere; who being descended of the Goths, have spread their Arms and Fame far and wide thorough the World. Junius, and those that interpret this Vision of the Angels, understand no more but this, That these Angels are appointed to several Countries: the second and third Charet sent to Babylon, to take care of the Jews residing there; the fourth sent into the South Country, id est, into Judea, to over-see those Jews that were returned, Verse 6. and all of them being [ confirmati 〈 in non-Latin alphabet 〉 ] armed with Power and Authority from God, [sought to go, that they might walk thorough the Earth,] were ready and desirous to be gone upon their Errand and Commission (so willing is the Angels service and obedience: ) and then, upon leave given, they fly abroad with all speed, to dispatch what God had given them in Command, Verse 7. [they walked to and fro] 〈 in non-Latin alphabet 〉 obambulabant equae Terram. Junius puts in that Particle [ equae, Mares,] because the Verbe is the Foeminine Gender, and Mares run swiftest: but it needs not, seeing we may as well refer the Verbe to 〈 in non-Latin alphabet 〉 Charets of the Foeminine Gender too; and both Charets and Horses went together. Now, touching the Courses of these Charets, here is yet one doubt, Why there is mention made of the first Charet, wherein the Red Horses were. Ribera saith, it was because the Chaldean Empire was at this time overthrown, and so their Race was run. Wherefore the Angel speaks nothing of them. Junius is silent touching this point. Ergo quaere.
• 3. By an Effect, wrought by their Ministry and Employment: Which the Angel delivers with some vehemency, to breed more attention in the Prophet. [Then he cried upon me,] called on me with a loud voice, [and spake unto me, saying, Behold,] See 〈 in non-Latin alphabet 〉 [these that go towards the North Country, have quieted my Spirit in the North Country.] An obscure place. 〈 in non-Latin alphabet 〉 Tranquillarunt, Requiem dederunt, 〈 in non-Latin alphabet 〉 Quiescere facit; not 〈 in non-Latin alphabet 〉 Statuit, Collocavit, Manere fecit. 〈 in non-Latin alphabet 〉 id est, 〈 in non-Latin alphabet 〉 aut 〈 in non-Latin alphabet 〉 as Kimhi and Schelomo, 〈 in non-Latin alphabet 〉 and so 〈 in non-Latin alphabet 〉 sometimes taken for Wrath. The meaning then, according to the first interpretation of the Vision, is, [they have quieted my Spirit,] id est, pacified my Wrath, done a pleasing and acceptable Work, in executing my revenge upon the Chaldeans and Persians, who had cruelly vexed the Jews above measure, as Chap. 1. verse 15. Now the Persians had already punished the Assyrians, and the Grecians should shortly afflict the Persians; both by God's appointment, for the oppression of his People. The Paraphrast to the same sense, 〈 in non-Latin alphabet 〉 perfecerunt voluntatem meam. Junius and Piscator understand it of the conversion and repentance of the Jews in Babylon, wrought by Ministry of Angels, thus: [They have quieted my Spirit in the North Country,] id est, appeased mine Anger towards the Jews dwelling in Babylon, and neglecting God's favor, in their deliverance. But how is this done? By bringing some of them to Repentance; whom therefore God would not cast forth of his favor: wherein God ascribes the work of his own spirit to his Ministers, the Angels, for their greater honor. Which exposition gives occasion of some doubts: as first, How the Angels are workers of Repentance in Men? Secondly, Whether these penitent Jews did still tarry in Babylon, or returned home to their own Country? If they tarried, how did they repent? seeing their tarrying there, was one of their great sins. If they returned, when was it? We find indeed, that at the coming of Ezra, which was after this time, many Jews repenting (belike) their former slouthfulnesse, joined themselves with him, and returned home, as is described at large, Ezra 7. & 8. And perhaps, that is somewhat here aimed at. But thirdly, Whether doth not this Rest, given to God's Spirit in the North, seem to be of a larger extent, than only in some few particular Converts? with whom, though God was well pleased, upon their Repentance and Return; yet, for the generality, he was still highly displeased with them who forgot Zion, and sat still by the Rivers of Babylon.

And so we come to the second part of this Chapter; containing not a Vision, but an Historical Praediction of what was really to be done, viz. the Oblation of the Jews that came from Babylon, and the typical Coronation of Joshua the High Priest. How this follows upon the former Vision, is doubtful: But there are two ways generally followed: either thus; The Vision sets forth unto us the administration of all Kingdoms, by the direction and providence of God; who, though he had suffered these Monarchs to invade and spoil his People, yet would so order the matter, that the Kingdom and Priesthood should flourish again in Judah, notwithstanding the Power of those Earthly Monarchies; when, in due time, according to the Promises, the Messias should come, and take upon him the Rule of his Church, among the Jews and Gentiles: Or thus: In the Vision is shown the Care of God over the Jews of Babylon, to save his Elect among them. In this Story is set forth an Effect of that Care, in an Example of some Converts; who, as Ambassadors from the rest, come to Jerusalem, to make public profession of their Faith, & to Offer unto the Lord: unto whom God vouchsafeth this favor, to give them a visible testimony and confirmation of the promised Messias.

The sum then, is a declaration of the Kingdom and Priesthood of Christ, and of the re-establishment and enlargement of the Church under him. Where we are to note these particulars.

1. The external Representation of this, by a visible Type, performed by the Command of God, given to Zechariah: [And the Word of the Lord, &c.] Verse 9. It is set forth by four Circumstances.

• 1. The Parties, before whom it must be done: Which are some of the Captivitie, come from Babylon.
• 2. The Time: the same day that they came.
• 3. The Place: in the House of Josiah, the son of Zephaniah. These Circumstances are expressed, Verse 20. [Take of them of the Captivitie,] such as have been carried Captive, and are now returned, [even of Heldai, of Tobiah, and of Iedaiah,] three principal Men, [which are come from Babylon:] How? As private Men, bringing their own Free-will-Offering to the House of God; or, as public Ambassadors, in the name of the other godly Jews in Babylon, to make known their Profession and Zeal, and to bring their Gifts. And thus Junius saith, but the Text proves it not. Again, when came they? At this time of Zacharias' Prophesy; or before, with the first Return from the Captivitie. The Text seems to determine neither, and 〈 in non-Latin alphabet 〉 may be rendered as well [ which have come, or, Came, ] of the time past; as which are, viz. now come, of the present. Though this, of the present coming, seems more probable by the next circumstance. [And come thou the same day,] 〈 in non-Latin alphabet 〉 What day? Why, most likely, that same day these men came from Babylon. No time should be fore-slowed, for the confirmation of their Faith, and to testify the acceptation of their service. And the Relative 〈 in non-Latin alphabet 〉 in the last Clause, may not unfitly be referred to 〈 in non-Latin alphabet 〉 as well as to the persons before named, reading it thus, [Go thou the same day that they are come from Babylon, and go into the House, &c.] and so the Hyperbaton will not be so long and hard. Unless we may venter with Sanctius, to refer it to the next persons spoken of, viz. Josiah the Father, and Zephaniah the Son, who came from Babylon; and so make no Hyperbaton at all: which is hardly allowable in this place; and I rather take the former construction. Where further, by the Time we are to note, that this 〈 in non-Latin alphabet 〉 implies, that Zechariah had this Command from God, before these Captives were come, to be executed and put in practice at the very day of their coming: which was, no doubt, accordingly fulfilled. [And go thou into the House of Josiah, the son of Zephaniah.] Who was he? it is not known: But very likely it is, that either he was a Treasurer for the Temple, who received the Oblations that were made for the repairing thereof; and so the Prophet must go thither with the Captives, to receive Gold and Silver of them in the Treasurers House, whither they would bring it: or else, a Gold-smith, or Founder, dwelling in Jerusalem, who should make the Crowns next spoken of. Verse 10.
• 4. The Manner of this Representation: It must be in the fashion of a solemn Inauguration of Joshua, by setting a double Crown upon his Head. [Then take Silver and Gold,] viz. of Heldai and the rest, which they have brought from Babylon, to Offer in the Temple. So Ibn Ezra, R. David, and Salomo, with the rest that follow them; though, me thinks, the Text saith not so. [and make Crowns] What? of Gold and Silver mingled together? So Ribera judging the Plural to be put for the Singular, as 〈 in non-Latin alphabet 〉 pro ingenti bestia, Job. 40. 〈 in non-Latin alphabet 〉 pro singulari sapientia, Prov. 1. So here 〈 in non-Latin alphabet 〉 pro Magna Corona. But there is no cause so to interpret the place; and the diversity of Metalls, shows there were more Crowns made than one: one of Gold, for the Kingly Dignity; another of Silver, for the Priesthood, saith Piscator. But whether that distinction be needful, it would be inquired; seeing the High Priest, besides his Miter, did wear a Crown of Gold upon it: the fashion whereof is described, Exod. 28.36. & 29.30. That Crown was an Ensign of the High-Priestly Dignity, and it was to be of pure Gold: How then shall a Silver Crown represent it? unless we say, that the Silver Crown, as it was of another fashion, so it was of another Mettall, for an extraordinary use and special representation of the Priesthood at this time. [And set them upon the Head of Joshua, the son of Iosedeck, the High Priest.] Not one upon the Head of Joshua the Priest, another upon the Head of Zerubbabel the Prince, as R. David would have it; and therefore says, that he, before this Coronation, was called but 〈 in non-Latin alphabet 〉 Dux, afterward he was styled 〈 in non-Latin alphabet 〉 Rex. But both Crowns, Kingly and Priestly, were one after another set on the High Priests Head: who, although he were not a Priest after the Order of Melchizedek, but of Aaron, and therefore had not, nor could have, both these Dignities joined in his Person, as touching the real execution & administration of both (as Melchizedek had;) yet, for an extraordinary Representation, both these Dignities were at this time laid upon him: which he bare as a special Type of Him, in whom both Kingdom and Priesthood should fully meet together, and be really executed. If after the Captivitie, the High Priests did by degrees encroach upon the Civil Authority, and carried themselves like supreme Magistrates in the State, as well as chiefest Ministers in the Church: I suppose they had no warrant for their so doing; to join those Offices, which God in that Politie had severed. In the defect or negligence of other Governors, they haply took that Authority, or had it put upon them by the People, as persons most eminent for their Place, and such as would have most regard of the common good, for their Piety. And it may be, this Coronation of Joshua might give his Successors some occasion to take up that practice; yea, and to the People also, to think that they ought so to do: who either seeing this Solemnity done in public, or reading the description of it in this Prophesy of Zechariah, might easily mistake the matter, and judge it to be de jure, a good warrant for an ordinary practice in all, which was but de facto, a special Ceremony used about one, for Representation sake. How-ever, here is no ground for Vsurpation: and the Times between the re-edifying of the Temple, and Christ, are so corrupt, and the High-Priesthood did so strangely degenerate from its first institution, that no good Example can be taken therefrom. And yet, notwithstanding the access of Civil Authority in these corrupt Times, the Dignity of the Priesthood was far inferior to that in former and purer Ages.

And so much for the first part, viz. the Type and Ceremony of Joshua's Coronation: we come to the second Particular.

2. The signification of these Ceremonies: Which the Prophet declares, in a speech that he makes unto Joshua after that he had set the Crowns upon his Head: showing him whereat this Solemnity aimed; and that this Honor was in him but typical, which should be really accomplished in the Messias, of whom he was but a figure. This application of the Type to the Antitype, is,

1. Generally made, between person and person. [And speak unto him, saying, Thus speaketh the Lord of Hosts, Behold the Man whose name is the Branch,] id est, See in Joshua, thus adorned with Priestly and Princely Ensigns, a plain similitude and representation of the Messias, hoped & looked for by all that expect salvation in Israel. Of this word Branch, we have spoken, chap. 3. verse. 8. where likewise, upon Joshua's investiture with the Priestly garments, the like application to Christ is made.

2 Particularly amplified by several properties in the Antitype.

1 [He shall grow up out of his place] The promise of his coming shall be fulfilled, when, as a branch out of a dry stock, he shall spring up [ 〈 in non-Latin alphabet 〉 ] De sub se (de dessous soy, Gall.) out of his place, id est, either Propria virtute, without all help, beyond all likelihood, when David's family seemed extinct; or, ex Propria gente & seed, viz. Nazareth or Bethlehem, so long before prophesied of.

2 [He shall build the Temple of the Lord.] And again for further certainty [Even he shall build the Temple of the Lord.] What Temple? Both: The Material; which not Joshua's nor Zerubbabel's skill and strength could finish, without the aid and protection of Christ, Chap. 4. verse. 6. and the Spiritual, the Church, far more excellent than the Material; that should Christ rear up upon himself, by the power of his Spirit, in his Prophets and Ministers of the Gospel.

3 [And he shall bear the Glory.] Not thou Joshua, albeit thou now wearest these Crowns. The dignity and honor of the Church is only in the Head Jesus Christ, and from him communicated to the members. Again, The Jews were now to look for no such outward pomp and splendor, either in the Prince or Priest, as they had before the Captivity: all things were abased, that they might the more earnestly look after the Messias, the brightness of the Glory, and the excellency of honor. in whom, though not in outward appearance, should meet in all perfection of both dignities, which either the Priests had of the family of Aaron, or the Kings of the limage of David: both which were now almost laid in the dust. But Christ should lift them up again 〈 in non-Latin alphabet 〉 :

4 [And he shall sit and rule upon his Throne, and he shall be a Priest upon his Throne.] Here is the substance of Joshua's ceremonious inauguration, and the manner how Christ should bear the Glory, viz. by the glorious conjunction of two supreme dignities in his most excellent Person, the Kingdom and the Priesthood; that expressed in the former clause, this in the latter. Here is no mention of the Prophetical Office of Christ, which, it may be, is but an appendix of his Priesthood.

5 [And the counsel of Peace shall be between them both.] Not properly between Joshua and Zerubbabel, who, as Kimhi speaks, 〈 in non-Latin alphabet 〉 should not envy one another, but 〈 in non-Latin alphabet 〉 consent together as one, in that which they should undertake; which though it be likely to be most true, yet is not here meant. Nor yet between the type and antitype, Joshua and Christ; between whom, saith Sanctius, there should be the counsel of peace, id est, an agreement and likeness, as between the work and the model, the picture and the face. But this is frigidum nimis & dilutum; I take it, with Junius, for the general Apotelesma or Effect, which this sacred conjunction of both Thrones and Offices of the Kingdom and Priesthood in Christ's Person, should produce in and towards the Church, viz. Peace and Reconciliation with God, together with Safety and Deliverance from all our Spiritual enemies; which is the benefit we obtain by Christ's Sacrifice and Sovereign authority. And it is here called the [counsel of Peace] by allusion to the former government of the Jews State, wherein the King and Priest, several Officers, did take counsel one with and of another, for the maintenance of Peace and Prosperity in Church and State. Now likewise the Churches peace should be wrought, though not by two several persons, yet by virtue of two several Offices meeting in one: Christ purchasing all peace to his Church by his Priesthood, and maintaining and defending it by his Kingdom. Vers. 12. So we have the Ceremony and its meaning: now follows the third particular, viz.

3 A public Memoriall and Remembrance of this Solemnity, by the consecration of these Crowns among other Anathemata, or gifts given unto the Temple: [And the Crowns shall be to Helem] called verse. 10. Heldai [and to Tobiah, and to Iedaiah, and to Hen the son of Zephaniah] called verse. 10. Josiah. They were binomines: and tis but a groundless conceit, that Helem and Hen were put for Heldai and Josiah, as shorter names, and so fitter to be engraven in the Crowns that were consecrated. Whether they were engraven or not, is most uncertain; and it seems sufficient that God had registered the names in this Prophecy, without further engraving upon the Crowns. [For a Memoriall] 〈 in non-Latin alphabet 〉 a public Monument and Remembrance; but of what? whether of their Liberalitie and Piety ( 〈 in non-Latin alphabet 〉 ) in offering Gold and Silver unto Christ and for the Temple? or of their Incredulity and hardness of heart, who would not believe the Promises without such a visible assurance? or of the former action only, scil. the typical Coronation of Joshua, that the Crowns, as they were set upon his head for to signify the Messiah, so should they be hung up in the Temple for a monument, to put all Spectators in mind of what was promised, and to be expected shortly? or, as Junius, to be a testimony and confirmation of God's favorable acceptance of all such as should come from afar to worship in the Temple, and join themselves to the people of God; whether from Babylon, as these Jews here named, or elsewhere from among the Gentiles, as is inferred in the next ver. Any one of these ends taken alone, are not large enough to express the effect of this Monument; as will appear, if all be considered: wherefore I take the two last purposes to be principally aimed at in this consecration of the Crowns, though the two first may likewise be included. [In the Temple of the Lord] How? kept in some Treasury & Cabinet, or hung up in open view among other costly Donaries and Anathemata's of the Temple. This rather: as R. Schelomo and Kimhi relate out of the Talmud; that these Crowns were 〈 in non-Latin alphabet 〉 id est, Suspensae in fenestris versus summitatem Templi. Which, is probable, was done after the finishing of the Temple. verse, 14.

The last particular in this Prophetical Declaration, is

4 A Promise of access of strangers and far dwellers, unto the people of God in Jewry, who should help forwards the building of the Temple. [And they that are far off] How? in Place or in Religion? the Jews in Babylon, or the Gentiles in all parts? I answer, Both are to be understood by [those afar off.] Which will appear, if we consider that this Promise and Prophecy hath a double meaning and accomplishment: one in the Material Temple, another in the Spiritual. Touching the Spiritual Temple, the Church under the Gospel; it is manifest that all, both near and far off, distant as in Place, so in Religion and Affection, both Jews and Gentiles, did come together, as living stones, to build the true Temple, whereof Christ was the foundation. This was fulfilled at the coming of Christ in the flesh: but this is not all here meant. Something there must be for the present comfort of the Jews; and this is a promise of aid in the building of the Material Temple, which the Jews at home should receive from strangers afar off. And these were partly their Brethren the Jews residing in Babylon, amongst whom many, out of zeal to Religion and God's House, did, after the example of Heldai and the rest, either bring or send their gifts, and by their presence or purses helped forward the building: Partly the Gentiles, who either converted, joined with the Jews, as in their Religion, so in this work (though, I think, but a very few did so in these miserable discouraging times, till things were better amended) or else not converted to the Jewish Religion, did nevertheless, moved by God's Spirit, greatly further the re-edification of the Temple. And such were the Kings of Persia, who, immediately after this Prophecy of Zechariah, notwithstanding the bitter accusations of the Jews enemies, did by their command and proper costs, set forth this Work, as is notably related, Ezr. 6.6. & seq. & chap. 7.20, & seq. And in after times the Temple was much beautified, even by strangers, especially Herod the Great, of whose time Kimhi thinks this is to be meant. Thus then the meaning of the next clause is plain, [shall come and build in the Temple of the Lord] Either as converted and truly called from Gentilism to Judaism, or from both to Christianity, should grow up into an holy Temple in the Lord, Eph. 2.19. &c. or whether converted or not converted, should afford external aid and assistance to the Jews, in repairing of their State and Temple. And these are said to build in the house of God, because they that by their authority or expenses further the work, may justly be said to build as well as the workmen that lay the stones and timber. This Promise is amplified two ways.

• 1. By an Event in the performance of it, viz. the Justification of Zacharias' calling, by the fulfilling of his Prophecies, [And ye shall know that the Lord hath sent me unto you] By what? and when? Not so much by the calling of the Gentiles and their association to the Church, which was a long time after this; and the Jews, to whom Zechariah speaks, lived not to see it, though Zechariah were also a true Prophet in that too: as in the present help they should have from such as they little looked for it at their hands. And this was a singular encouragement to the Jews, and strong confirmation to them that Zechariah was a true Prophet, when they so speedily felt the comfort he foretold them.
• 2 By the Condition of its performance; which is their Obedience to God's commandments. [And this shall come to pass, if ye will diligently obey the voice of the Lord your God.] This shows, that the former promise is not principally meant of the Vocation of the Gentiles, or conversion of impenitent Jews in remote parts. For could the Infidelity and disobedience of these Jews at home, hinder the working of God's grace, either in the one or other? It neither did nor could. But it might hinder the building of the Temple, and cause God to turn the hearts of men from favoring and forwarding this work: as already it had done a good while, and might have done longer, upon their obstinacy and rebellion against the Word of God, delivered by Haggai and Zacharias. Vers. 15.

CHAP. VII.

THus of the first Sermon of Zechariah: we are come to the second, contained in the seven and eight chapters; wherein the Prophet at large resolves the Jews, in a case of Conscience which was proposed to him and other Ecclesiastical persons, to be decided, touching Fasting. The Sermon is large, and, besides the resolution of the main Question, contains many most excellent instructions, consolations and promises unto this people, as we shall see in order. In these two chapters therefore, containing one Sermon, we are to consider three things.

1 The Time when this Sermon was preached; which was two whole years and a month after the former. That was in the eightth month of the second year; this in the ninth month of the fourth year of Darius. A long vacation. Verse 1.

2 The Occasion, which is an Embassage sent unto the Temple, to consult about a scruple of Conscience. Where we have to note,

1 The Ambassadors, and the place whither they are sent. [When they had sent] Who? The persons that send this Embassy, are doubtful: whether the whole body of the Jews returned, or the Jews that were in Babylon, or some particular man not named. Kimhi, Schelomo and Ibn Ezra expound it of the Jews of Babylon, who sent these chief men, with their trains, to Jerusalem, to be informed of this matter. Junius understands it of the Jews in Judea, and so renders it [Quum misisset populus.] And his reason is most probable, because the Temple being now almost finished, this scruple of fasting for its overthrow, did more concern them at home, than those in Babylon: and therefore in a public case they take a good course to send some worthy persons to the Priests and Prophets, to crave resolution in the name of all the people. We need not be curious about it: and if they were the Jews of Babylon that sent, the answer that was given to the messengers, was made unto them in public, in the * hearing of the Jews at home, and so fitted them too. [Unto the House of God] which was now in a good fowardnesse, and brought to some reasonable perfection; though it were not finished till two years after this time, viz. in the sixth year of Darius. Ezr. 6.15.

[Sharezer and Regem-melech.] Here is a strange coyle about these men's names, and the Seventies Translation makes all the trouble, who read it thus; 〈 in non-Latin alphabet 〉 . putting into the Text that which is not there, and making an appellative of a proper name. It may be they read 〈 in non-Latin alphabet 〉 backwards, and taking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 turned it 〈 in non-Latin alphabet 〉 . It puts Sanctius to his trumpes, to clear the matter, and justify the Seventie: He thinks the Copies were otherwise which they followed, than those we have. and for Regem-melech, he supposes, from the similitude of the sound, that 〈 in non-Latin alphabet 〉 was written in the margent as the the Latin of 〈 in non-Latin alphabet 〉 , and after crept into the Text, and joined with the other. Again, whereas by the Seventies Translation one of these Ambassadors is called 〈 in non-Latin alphabet 〉 , it troubles him much to find out how the Jews in Babylon (from whom he takes this embassie to be sent) should have any Kings among them in their captivity. And so it may well: for these conceits are strange and needless. I suppose the Seventies translation is not so authentical, but it may be called in question, and corruption rather laid upon it than the Hebrew Original: And for that which we now have, it is so full of errors, that we may justly think, either we have not the right Translation of those Seventy, or that its false of them, that Divino spiritu afflati in Graecum sermonem Scripturam converterunt, as Sanctius affirms they did, out of S. * Austin. Let us take the names as they lie plainly in the Original and Chaldee Paraphrast, for the names of two worthy men that were chief in this Embassage. [and their men] which accompanied these two principal personages in this honorable employment.

2 The Cause of their Comming; which is double.

1 To perform their solemn Worship of God in the Temple [to pray before the Lord] id est, to offer sacrifice, and therewithal their prayers, unto God. Both meant by that phrase 〈 in non-Latin alphabet 〉 as 1. King. 13.6. by prayers. 1. Sam. 13.12. by sacrifice. & passim. And though the Temple were not finished at this time, nor the whole course of God's worship set in order, yet the Altar of burnt sacrifices was set up at the very first return, and the order of sacrificing thereon observed, as it is Ezr. 3.1. & seqq. Verse 2.

2 To be resolved in a Case of Conscience. In their inquiry, we have set down to us,

1 The Persons to whom the Question is proposed: they are the Priests and the Prophets, who ought in such cases to be consulted. [And to speak unto the Priests that were in the House of the Lord of Hosts] attended on the Service there, and also dwelt within the circuits of the Temple. [and to the Prophets] viz. Haggai, Zacharias, and Malachi, saith Kimhi: if Malachi lived in these times.

2 The Question it self is touching a point of religious practice, in the Observation of a Voluntarie Fast, which the Jews had taken up and used a long time, in memory of the burning of the Temple. [Should I weep] id est, Fast, by a Metonymy of the Adjunct; Weeping being always a part of such humiliation. [In the fifth month] wherein the Temple was burnt, viz. the tenth day of that month wherein the Temple was consumed to ashes, Ier. 5.12. three days after the coming of Nebuzaradan, 2. King. 25.8. This tenth, or, as Junius saith, the ninth, the day before it, the Jews kept as a sorrowful day. [ Separating myself ] 〈 in non-Latin alphabet 〉 from meat, drink, and other delights, saith Kimhi: abstaining from all bodily comforts, the more vehemently to afflict my soul. See the manner of a Fast, Joel 2.15. &c. [As I have done these so many years] viz. seventy years, as it is verse 5. Or, all the time since the Temple was destroyed: of which, Chap. 1. And old Customs would not be left off. Here is then the sum of the Question, Whether the Jews, having by agreement among themselves, for a long time observed a day of Fasting, in remembrance of the Temples destruction, ought now, the Temple almost repaired and finished, to lay down this custom, or observe it still? Concerning which Question, we are to observe two things: 1. That whereas the Jews observed four days of fasting, in memory of their ruined State and Temple, they only propose the question touching one, viz. That for the Temple. The Reason I guess at, is, Because the Temple only was in greatest forwardness towards perfect restauration: but for the re-building of the City of Jerusalem, and re-collection of their dispersion, they were things unlikely to come to pass yet; and therefore they thought that it was not amiss to fast still in that respect. The Prophet in his answer includes them all four, there being the same reason of one as of another. 2. That whatsoever solemnity or show of Conscience these used in the proposal of this Question, the Prophet seems to sleight them, as making much ado about a trifle. And by his answer, we may plainly gather, that these Casuists were in this matter guilty of a double fault: 1. Hypocrisy, sending a serious Embassage about a needless Ceremony, neglecting in the mean time the substance of Mercy and Piety. 2. Incredulity and Distrust of the fulfilling of God's Promises, touching the restoring of their Church and State: Which is apparent by their Practice; else why did they make any doubt to surcease fasting for the ruin of the Temple, if, when now they saw it before their eyes well nigh finished, they had yet believed it would shortly have been fully repaired? Would not reason teach them, that it was unreasonable to fast for the old, when they had a new; especially their fasting being but a practice of their own devising? Again, why were they silent of the other fasts, and touch only upon this? there's a Core in that. Certainly, had they fully believed the Promises which God had made unto them, by the preaching of Haggai, Zechariah, and other Prophets before, they might have seen more cause of joy, than of grief at this time. These things will more clearly appear in the opening of the Prophets answer. Come we (therefore in the third place to

3. The Sermon it self. Where, besides the Preacher and his authority, verse. 4. we have

1. The Auditors, the People and the Priests [And speak unto all the People of the Land] Whosoever were the Ambassadors, and from whomsoever. We see, as the Cause was common, so the Answer was public, in the hearing of all the People in Judea: And not to them only; but speak also [to the Priests] They that should have given Resolution to the People, must themselves have Reformation from the Prophet. They belike had been the Authors of these Customs to the People, and were themselves observers of them; and so knew not what to say in the matter.

2. The Substance and Matter of the Sermon: Which divides it self into two general parts:

1. The Preface unto the main Answer it self: which is large, stretching it self to the 16. verse. of the Chapter: the Prophet, even by the manner of his answering, teaching the People, that there were other things of greater moment to be looked unto, than their Ceremonious Fastings. Of which he discourseth at large: of these but in a word or two. This Preface containeth excellent Matter, and that of two sorts:

1. Reprehension of their preposterous Course, in standing much upon their own Inventions and outward Observations, but neglecting God's Commandment, and their Obedience unto it. And this reacheth to the end of the seventh Chapter: wherein the Prophet discovereth the Hypocrisy of this People, who seemed to make a Conscience of their own Institutions, but cared not for God's Precepts; and who thought, that God would be well pleased with such outward Sacrifices and Ceremonies, though his voice was not obeyed. This Reproof consisteth of two Branches:

1. A plain Denial, that their Fasts were either commanded by God, or acceptable to him. [When ye fasted and mourned in the fifth] for the Reason before: [And in the seventh Moneth] for the slaughter of Gedaliah: Upon whose death followed the utter dispersion of the Remainder of the Jews, into Egypt and other Parts, 2. Kings 25.22. &c. and Jeremiah 41. [Even those seventy years] during the time of the Captivitie, and since, until this time [Did ye fast at all unto me?] A vehement Interrogation, for a vehement Denial, [Ye did not at all fast unto me.] And this again by an Emphaticall Repetition and Provocation to their Consciences; Did ye fast to me? [Even unto me?] No, ye did not. To whom then? to yourselves. Which will appear, if the meaning of this Phrase [unto me] be explained. To fast unto God hath a double Meaning: 1. Either for the Time, to observe such a day of solemn humiliation, as God's Commandment somewhere or other hath limited unto us. 2. Or for the Manner, (which is the principal) when we observe a day of fasting by such Exercises, with such Affections, and for such Ends, as God's Word prescribes unto us, albeit the time be of our own appointment. Now these Fasts of the Jews, were neither for the one or other Unto God. For neither had God anywhere commanded them to observe such Days of Fasting, neither did the Jews observe them in that Manner, as such times of Humiliation should be spent. They grieved for the Destruction of the Temple, they wept, and took on for the Ruin of their State, and sighed under the burden of their present Miserie: But all this was no occasion either of Remembrance and Repentance for Sins past, or Amendement for after times, whereby to remove God's wrath that lay on them. Such carnal and worldly Sorrow little pleased God: And therefore the Prophet tells them, they fasted not unto God, but unto themselves: As their own Authority without God's Command had set up those Fasts, so their own Ends, not God's, were aimed at in such Exercises. The truth is, these Fasts (appointed by the Jews upon such singular occasions) were in themselves good and lawful, had they been observed as Exercises of Piety and Repentance: but as they kept them in satisfaction to their Carnal humors (going no further than the outward Ceremony) they were not pleasing unto Ged. Verse 5.

This the Prophet further proveth by Comparison with the Contrary: You aimed at God's glory in your Abstinence, even as much as you did in your Eating and Drinking. But you did eat and drink for yourselves, when, and in what manner you liked best, for your own health or pleasure: so was your Fasting a Matter to give yourselves Contentment, without any further respect of God's Glory, or increase of your own Piety. [And when ye did eat and drink &c.] Verse 6.

2. A plain Declaration of the Reason, why God cared not for their Fastings, by showing their neglect of that which was most commanded by God, and acceptable to him: and that is in one word, their Obedience to God. The neglect whereof is so described by the Prophet, as he shows it was not only the Cause why now their Fasts were not common dable, but also the Occasion that brought them to this course of Fasting, by ruining their State, in remembrance whereof they sorrow; which they need not have done, if they would have obeyed the voice of God. This brought them to Miserie, and in it makes them more miserable. The Prophet therefore touches them to the quick, and opens their Vlcer of Hypocrisy and Disobedience, that were plastered over with Ceremonious shows of Fastings and other pious Exercises. This he doth two ways:

• 1. In a short and round Reproof, summarily thus; You remember your miseries, but you forget your rebellions, that have caused it; you mourn for your afflictions, but you think not on your Duty that should remove them. Its not your Fasting that God regards: Where's your Repentance for former Disobedience? Where's your present Obedience to his Word? [Should ye not hear the words?] 〈 in non-Latin alphabet 〉 A concise and short kind of speaking, well befitting a sharp Reproof. The Vulgar and the French made it otherwise [Are not these the words?] As if the Prophet had said, You need not come to us now for Resolution in the Point of Fasting, the Prophets before us have shown you, what God's will is touching that Point; and we tell you but what they have already said, though you have not heeded it. But I conceive the sense runs much smoother the other way; and 〈 in non-Latin alphabet 〉 the Article of the accusative Case, shows an ellipsis of a Verbe, which the sense of the place easily supplies. [Which the Lord hath cried by the former Prophets] exhorting to Repentance and Obedience, threatening Destruction for Rebellion. You should have obeyed God's Command by them, who by preaching and writing have shown you what is acceptable and well-pleasing; even to humble yourselves, and walk obediently, &c. Neglect this, and all your Fasting is to no purpose. Which the Prophet further shows, by a close Comparison of the present Estate of things, with the former times wherein those Prophets lived. The Temple and Common-wealth then stood, and flourished; but the People were wicked: Justice and Religion were forsaken, except in show and ceremony: the Prophets cried out against those courses, but there was no amendment. And therefore all is now brought to ruin, as you see before your eyes. So little doth God care for outward formality, where true Piety and goodness is wanting. [When Jerusalem was inhabited] Not thinly and poorly as now, but populously: And more than so, [in prosperity] too, or peaceably, as now it is not [And the Cities thereof round about her] Throughout the whole Country, ven in those places that were most dangerous, and least defensed [When men inhabited the South of the Plain] Or, the South, and the Plain 〈 in non-Latin alphabet 〉
• 2. In a larger Amplification of their Disobedience, the Cause that made their Fasts not acceptable. The Prophet had briefly told them, that their hearkening to the words of the Prophets was that w ^ch God more looked for, than their fastings; and that their Disobedience in that kind had brought Desolation upon them, notwithstanding all their religious observations in this But they would be apt to mis-understand him: wherefore he comes to particulars with them, and in their Fathers Example, lets them see what themselves were, and what they should likewise expect, if they amended not. He therefore sets before them

1. The Commandment and Word of God by the former Prophets: whereunto God required the Peoples Obedience; and that was summarily, To be just and charitable towards their Neighbors. Not but that God did command the Duties of the First, as well as of the Second Table: But those are nothing worth without these; and the true Observation of the Last, is a Trial of the holy Performance of the First. [And the Word of the Lord &c.] Verse 8. [Thus speaketh the Lord of Hosts, saying] The Commandment concerneth general Duties towards our Neighbor:

• 1. External, in the outward work: either
  • 1. Public in Magistrates [Execute true judgment.]
  • 2. Private in each towards other.
    • 1. Doing good out of a Willing mind [Shew Mercy] 〈 in non-Latin alphabet 〉 kind and favorable Dealing: and this out of the Bowels of a tender affectionate Love to our Brethren, 〈 in non-Latin alphabet 〉 [And Compassions every man to his Brother] or Neighbor, who is our Brother, and so to be loved, and well used. Verse 9.
    • 2. Forbearing to hurt there especially, where we have most advantage, by reason of others weakness and inability to save themselves harmless, or offend us [Oppresse not the Widow, nor the Fatherless, the Stranger, nor the Poor.]
• 2. Internal, in the inward thought of the Heart, the root and beginning of outward violence and wrong [And let none of you imagine evil against his Brother in your heart] Verse 10.

2. The Disobedience of the Jews to this Commandment, set forth by its worst quality, viz. it was willful Disobedience, obstinate Stubbornness and Intractablenesse. Which is expresled by diverse Similitudes, all tending to one purpose: [They refused to hearken] [They pulled away the shoulder] As Oxen that shrink back from the yoke: Or as he that should carry a Burthen, but pulls away his shoulder when he should take it on him, and lets it fall. So did these Jews deal with the easy yoke, and light burden of God's Commandments, [And stopped their ear, that they should not hear] An Argument of extreme Contempt, and Hatred of the Speaker, for the Hearer to stop his ears at him. They stopped ] 〈 in non-Latin alphabet 〉 aggrauarunt, made heavy their ears. A Metaphor from some Weight, hung upon the hands or feet, which make a man unfit for service: and thence generally taken for any impediment, which hinders the execution of anything. And therefore may well be rendered here, [stopped] Verse 11. The cause of all this untowardness comes from within [Yea, they made their hearts hard as an Adamant] There was in them a stiff and willful Resolution to sin: Which they increased to the height of a malicious Stubbornenesse, by continual opposition against all means of Repentance: whereby their Hearts became as hard and intractable to any goodness, as the hardest sort of Stones, Flints, or Diamonds, are to be wrought by the Toole into any Fashion we desire. [As an Adamant] 〈 in non-Latin alphabet 〉 Junius renders it, Lapis perdiuturnus, quasi servabilis; A Stone of long continuance, viz. by reason of its hardness. The Targum 〈 in non-Latin alphabet 〉 of the same Derivation: but by it the word 〈 in non-Latin alphabet 〉 Silex, a Flint, or hard Rock is rendered. Psalm 114.8. 〈 in non-Latin alphabet 〉 Targum 〈 in non-Latin alphabet 〉 and Job 28.9. 〈 in non-Latin alphabet 〉 Targum 〈 in non-Latin alphabet 〉 So that we may take it for a Flint as well as a Diamond: though generally it is rendered Diamond, Adamant, in this place, and Ier. 17.1. also Ezek. 3.9. Because it is the hardest of Stones 〈 in non-Latin alphabet 〉 harder than a Flint, as our last Translators read it. Targum 〈 in non-Latin alphabet 〉 quàm Petra. R. David takes it generally for a hard Stone that cannot be graven with iron; 〈 in non-Latin alphabet 〉 And that's sufficient to the meaning of this place, viz. That God's Word would make no impression of Remorse and Reformation in them. [Lest thou shouldst hear the Law] To the end they might not obey, either the Law delivered by Moses, and proved for the first and general Instruction of the Church; or else the particular instructions which were given unto the Church by the Prophets in after times, sent by God as occasion required. [And the words which the Lord of Hosts hath sent in his Spirit by the former Prophets] who spake as they were inspired by the Holy Ghost. And so the Disobedience which these Jews shown to their words, was not only the despising of the Prophets, but a Rebellion against the Spirit of God: as Acts 7.51.

3. The Punishment that came upon the Jews for their Rebellion: which is

• 1. Generally, expressed in these words [Therefore there came a great wrath from the Lord of Hosts] A great Punishment, the effect of great anger and displeasure. Verse 12.
• 2. Particularly amplified,
  • 1. By the Justice and Equity of it. When their Miserie came upon them God neglected them, because in heir Prosperity they had neglected him. [Therefore it is come to pass] by a most just and equal Retaliation [That as he cried] by his Prophets early and late calling upon them to repent and amende, [And they would not hear] obey his voice, and reform their manners, [So they cried] in their calamities for help and succor, [And I would not hear, saith the Lord of Hosts] to relieve and comfort them; but left them helpless in the hands of their Enemies. Verse 13.
  • 2. By the Nature and kind of it: A Violent driving them forth into Banishment into strange Countries [ But I scattered them with a Whirl-wind ] violently and suddenly. And it appears by the Story, how quick a dispatch Nebuchadnezzar and his Captains made with this Nation, sweeping them away like a violent Tempest. [Among all Nations whom they knew not] Assyrians, Egyptians, Edomites, Moabites, &c. strangers to the Jews in affection and in Religion.
  • 3. By the Consequent of it: An utter Desolation of the whole Country after such time as the People were emptied out of it. [Thus the Land was desolate after them, and no man passed thorough or returned] Which passage is very remarkable and strange, giving us to understand, that this Country of Judea, wherein the Tribes of Judah and Benjamin inhabited, after the People were carried into Captivitie, lay utterly waste, without any Inhabitant, for the space of seventy years. Insomuch, that after the slaughter of Gedaliah, when all the remainder of the People, Man, Woman and Child, fled into Epypt, there was not a lew left in the Country. And, being thus left empty of its natural Inhabitants, we find not, that there were any Colonies sent from other Countries by the King of Babylon's Command, to plant themselves in the Jews room; as in the Captivity of the Ten Tribes there had been by the Command of the Assyrian Monarch: or that the neighbouring Nations, though haply they might make inroads to spoil the Country of the Riches that was left, did come and dwell in the empty Cities. Nor do we find, that at the return of the Jews, there were any displaced to make them room, either by force, or fair means, A wonderful Providence, that a pleasant Country (left destitute of Inhabitants, and compassed about with warlike Nations) was not invaded, and re-planted by Forreiners for seventy years space. But the Land, though it had cast out her Inhabitants for a while, would not yet admit of strangers, till it had finally vomited them out, as now it hath done. The Naturals were within seventy years to return, and God keeps the room empty all that while for them, and Forreiners desired not their Country. And this indeed was that which God threatens, that for seventy years, the Land should enjoy her Sabbaths, resting from tillage, and all other employments, whereunto Inhabitants use to put it.

Now the blame of all this, is laid where the fault was: it was not the Babylonians, but the Jews, that wasted their own Land, their sin did more spoil, than the others armies, [For they laid the pleasant Land desolate] i. e. Palaestina: which was laid waste through God's anger, provoked by the Peoples sins. Verse 14.

And thus we have the first part of the Preface, containing Matter of Reprehension of the Peoples Hypocrisy and Disobedience to the Law: exemplified in the like of their Fathers, with its Punishment, that in and by them these might see what themselves were, and what should likewise befall them without amendment. Even they also should call, and not be heard; they should be scattered in fury over all the earth, leaving their own Land desolate of its natural Inhabitants, as it is this day.

CHAP. VIII.

The second part of the Praeface is,

2. COnsolation against all such discouragements as caused them to distrust the good success of things: and this is opposed to their second fault, viz. their Unbelief. The Prophet arms them against this by many comfortable Promises:

1. Of God's Favor and Reconcilement with them for the present; set forth under a similitude of an Husband, casting off his disloyal Wife, and taking her, upon amendment, into his Favor again. The Promise is Verse 3. in these words, [Thus saith the Lord, I am returned unto Zion] my Church and People: and that not for a little while, but [And will dwell in the midst of Jerusalem] Which I had for a while forsaken; but now am come again, to make the temple the place of my glory and worship: wherein my People shall honor me, and I will protect them. This Promise of Grace and Favor is amplified two ways:

• 1. By the Contrary, his former Displeasure with his Church: Which, with its Cause, is expressed, Verse 2. [Thus saith the Lord of Hosts, I was jealous for Zion with a great jealousy] Jealousy is a mixed Passion in an Husband, consisting, as of most tender love to his Wife, and all careful Provision for hers and his own honor, so of most furious Rage and Revenge where this is violated. Both are comprised in this Verse, in the first Clause, God's exceeding great Care and Love to the Church of the Jews, in affording them all things that might be for their safety and his own glory, by their pure worship and service of him. But lerusalem played the Harlot, and broke Faith with God; therefore in the next Clause he was wroth with her [ And I was, (or have been) jealous for her (or, of her) with great fury ] punishing her with Rejection and Banishment of her Country. And this Interpretation, which refers this [Great fury] of God, not unto the Punishment of the Babylonians, and other Enemies that miserably afflicted the Church of the Jews, but unto the Punishment of the Jews themselves; seems very agreeable, as to the Nature of Jealousy, so this Place. One difficulty there is in the reading, 〈 in non-Latin alphabet 〉 I was jealous [for her] which must be taken in the good part, that for her sake God had punished her Enemies that hurt her: and so 〈 in non-Latin alphabet 〉 construed with 〈 in non-Latin alphabet 〉 is generally taken in the good sense, and signifies properly not Jealousy, Zolotypia, but Zelus, Zeal. Between which, I take it, a Difference must be made, Zeal being more general, a vehement Affection of Love, with an eager Indignation against that thing or person which hurteth the thing Loved: Jealousy, a more special Affection in Married Persons, whose beginning is Love with a discreet Observation of each others Demeanour: which, upon just or evil suspicion of false dealing, is alienated, upon plain conviction quite turned into Rage and extreme Displeasure against the party delinquent. Now it is true, God was both zealous for Zion in punishing her Enemies that hurt her, and jealous over her too, being wrath with her for offending him: But me thinks this latter suits the place better, and 〈 in non-Latin alphabet 〉 may be rendered not unfitly [Over her] or [Of her] And so the French turn it in the former Clause of the verse, who read it thus, [I have been jealous of Zion with great jealousy, and I have been jealous for her with great Furie] altering the manner of speech. Quaere. Haply these words may be taken in the same sense; as Chap. 1. Verse 14. for God's wrath against the Adversaries of the Church, whom he punisheth for the Love he beareth to his Church. But it would be inquired, why our Translators in the former place render [I am jealous] but here [I was &c.] Ergo quaere ult.
• 2. By the Effect of God's return and re-inhabitation in Jerusalem, viz. The re-establishment of his pure Worship and Service among the Jews [And Jerusalem shall be called a City of Truth] Not only passively, because God should truly perform all his Promises towards her, but also, and rather, actively, of that true Worship of God, which should be maintained and professed in Jerusalem; the only place in the World, where God was worshipped aright: all others being full of Error, Superstition, and abominable Idolatry. So that, whereas Jerusalem had before the Captivitie been a Harlot, and broken Covenant with God, by corrupting his Worship; and was therefore cast off, and punished in God's jealous Anger: now henceforth she should be 〈 in non-Latin alphabet 〉 or, which is the same, 〈 in non-Latin alphabet 〉 Civitas fidelitatis, or fidelis, The faithful City; observing Faith and Loyaltie towards God, in cleaving constantly to his sincere Worship. Which also we find that they did from the Captivitie till Christ: preserving the main of God's Worship pure, and never falling to the open Profession of Idolatry, as in former times they had done; though in Doctrine and Manners there crept-in many Corruptions. And their final rejection was not, as in former times, for Idolatry, but for stiff persevering in Judaism, rejecting Christ and Christianity. [And the Mountain of the Lord of hosts, the holy Mountain] i.e. Literally, the place whereon the Temple was built, which had layne polluted and profaned under the Ruines and Desolation of the Temple so many years; should again be styled The holy Mountain; because of an holy Temple thereon re-edified, and the holy Worship of God therein performed. If we shall extend this and the former Clause to a Typicall Meaning, understanding them of the True Church, whereof Jerusalem, and this holy Mountain were Figures, it may be done without Absurditie: But I think, with Sanctius, that this Chapter ought not to be wholly interpreted of the Spiritual Jerusalem, as Ribera, and others expound it: but that it hath its truth and accomplishment in all particulars in the earthly Jerusalem; as will appear, Verse 2.

2. The second Promise (which, with the rest, is an effect of the first) is of a Peaceable and Ample Estate. Though now they were few in number, and by reason of Wars and other Troubles, not likely to increase to any great Multitudes, or to live in Peace; yet God promiseth they shall do both. Which is set forth by two special adjuncts or companions of a Quiet and flourishing State:

• 1. Long life of aged Persons [Thus saith the Lord of hosts, There shall yet Old Men, and Old Women, dwell in the Streets of Jerusalem] which now lay desolate and unfrequented: they should be re-peopled in Peace, and for a long Continuance, and they that were now young should live quietly in it till old Age, yea, till decrepit old Age, [And every man his staff in his hand for very Age] A sign of a prosperous State, wherein men are not cut off untimely by Wars and such like Calamities. See 1 Sam. 2.31. Lam. 2.20, 21, 22. & Lam. 5.11, 12, 13, 14. Verse 4.
• 2. Multitudes of young Children sporting in the Streets, [And the streets of the City shall be full of Boys and Girls] That's a sign of Fruitfulness and Increase in a State: The next of Peace and Security, [Playing in the Streets thereof] After the fashion of Children, in Towns peaceably inhabited In time of War and common Calamitie tis otherwise. Verse 5. Now this Promise seemed strange to the Jews, the present state of things being considered: Wherefore God, by way of Prevention, confirms his Promise by an Argument from his Power, opposed to their incredulity: the sum is this, That which seems unpossible or unprobable in man's eyes, doth not seem so in God's, who can easily bring to pass, what is to man most difficult. [Thus saith the Lord of Hosts, If it seem marvelous in the eyes of the remnant of this People] And therefore, because but a poor remnant of a populous Nation [Should it be marvelous in my eyes, saith the Lord of Hosts?] No: what is unpossible with man, is possible with God. Verse 6.

3. The Promise of Re-collection of the dispersed Jews, and restoring them to their own home. [Thus saith the Lord, I will save my People] i. e. The scattered Jews: for of them I conceive the place is literally meant, howsoever it may be mystically applied to the Church. [from the East Country, and from the West Country] i.e. From all quarters of the World where they have been dispersed: which by Synecdoche are meant, by the rising and setting of the Sun; as is plain, Psal. 113.3. Mal. 1.11. Psal. 50.1. For, though the Jews were chiefly driven into Babylon, and thence brought home again: yet was their dispersion into other parts also; whence, upon the Restauration of their State, those whose hearts God touched, did repair to Judea. See Chap. 2. v. 6. [And I will bring them, and they shall dwell in the midst of Jerusalem] As without doubt they did, though not all, nor all at one time. In five hundred years, so long was the time between the Captivitie and Christ, many things might fall out which Prophesies speak of, and Stories mention not. And Stories of those times being greatly defective, they are (me thinks) not well advised, who deny that these Prophesies can be meant of the temporal Jerusalem, because they find not the accomplishment of every particular related by Historians.

This Promise of re-calling them is amplified and confirmed by the End of their coming home; which is also the Cause of their restoring. God, for his part, was mindful of his Covenant, though he seemed to forget them; and therefore would restore them: They, for their part, must be mindful of their Obedience, being restored. And then God would renew his Covenant again with them; as it is in the words following. Which express unto us

1. The Covenant, in a mutual stipulation, [They shall be my People, and I will be their God] A solemn and usual form in Scripture to express the Contract and Bargain, that is made between God and his Church, for Subjection in her, and Protection in him.

2. The Manner and Condition of the Covenant on

• 1. God's part, Truth, [in Truth] Certain and assured fulfilling of all Promises of Grace and Favor which God maketh to his Church.
• 2. Mans part, Righteousness [And in Righteousness] i.e. On condition of Obedience to all the Commandments of God. Vers. 7.8.

Unto these former Promises, the Prophet adds an earnest Exhortation unto the People, not to be discouraged, but to take heart against all occasions of distrust and fear. Which Exhortation he presseth with much variety and force of Argument, from the 9. to the Vers. wherein we have,

1. The Exhortation it self, which is, That they would resolutely and cheerfully go on in all Vndertakings for the finishing of the Temple, restoring God's Worship, and ordering of the State, upon Assurance and Confidence of God's Assistance. [Thus saith the Lord of hosts, Let your hands be strong] And, not your hearts? Yes: your hearts in Faith, and then your hands in Employment, viz. about the Temple, and all things belonging to the public Service of God, and good of the State. Be not faint hearted, nor weak handed in setting them forward.

2. The Confirmation and Enforcement of it: which is triple,

1. By Experiments: which is double,

1. In the Preaching of the Prophets: q. d. you may trust them whom you have tried, and take comfort by the Promises and Exhortations they now make unto you, who have formerly found them no Liars. [Ye that hear in these days] viz. the fourth year of Darius [these words] promises, and exhortations [by the mouth of the Prophets] viz. Haggai, and Zechariah, who at this time prophesied unto the Jews. [Which were in the day that the Foundation of the house of the Lord of hosts was laid, that the Temple might be built] What day was that? We have it related, Ezra 3.8. It was in the second Moneth of the second year of the Peoples return from Captivitie; that is, in the second year of Cyrus: From whence, unto the fourth of Darius Nothus, are one hundred and eight years. But what, were Haggai and Zacharias Prophets then at that time? Sure they must now be of a great Age, about an hundred and forty years old, supposing them to be about thirty at the laying of the Foundation of the Temple: which by the term of [young man] given to Zechariah, Chap. 2.4. seems not likely. And where are all their Sermons in that long space? or did they prophesy at the laying of the Foundation, and after for an hundred and eight years hold their peace, during the time the People neglected the building of the Temple? It cannot be thought. Sanctius therefore takes the laying of the Foundation of the Temple, not to be properly meant, but to be understood, for the Continuation of the Work, which had been so long time interrupted, and then taken in hand again. Which may seem to be a new beginning of the Work; as Ezra 5.2. [They began to build] though they had begun before, Chap. 3.8. And then the meaning of the words lie thus, [In the day that the Foundation of the Lord's house was laid] 〈 in non-Latin alphabet 〉 the House was founded, i.e. Reared and set upon its Foundation formerly laid. Now Zerubbabel and Joshua began to go in hand with the finishing of the Temple, the second year of this Darius, upon the Prophesy of Haggai in the sixth and ninth Moneth of that year, Hag. 1.1. & 2.11. and of Zechariah in the eight Moneth of the same year, Zach. 1.1. In the ninth Moneth of the second year, it appears that the Work went forward: before which time they had been plagued with Famine, and after that God blessed them with increase; as is plain, Hag. 2.16, 17, 18, 19, 20. verses. From that ninth Moneth of the second year, to the ninth Moneth of this fourth year, wherein Zacharias now preached, was two whole years: Wherein, as the Work of the Temple still went forward; so God still continued his Blessings on them. And therefore Zechariah brings this as a Motive to persuade the People to Faith and Obedience to his Words now, by two years experience which they had had of the truth of his, and his Colleagues former Prophesies. This Interpretation seems to run smooth enough, and hath nothing harsh in it, except that of Laying the Foundation, for, Finishing upon the Foundation. Our old and new Translation seem • plainly to speak of the very first Foundation of the Temple, [The Foundation was laid, that the Temple might be built] distinguishing the rearing of the Walls from laying the Foundation. And Junius more plainly, [ Ex quo die fundata est domus Iehovae, I emplu n aedificandum fuisse] viz. The Prophets that were at the first founding of the Temple, told the People then, and ever after, that the Temple was to be built: i. e. Fuisse pergendum in aedificatione, That they were to go forward with the Building. To the same meaning the French Translators, who read this place thus, [Vaus qui oyez, &c. i.e. You that hear in these days, these words by the mouth of the Prophets, in whose days was laid the Foundation of the house of the Lord of Hosts] which is the Temple, that it might be re-edified, [Let your hands be strong] But if we take it precisely thus, for the time of laying the first Foundation, we must say, that either this Darius was not Nothus, but the Son of Hystaspes; or that Haggai and Zechariah were now very old men, & either had not preached at all for one hundred and eight years; or had but ill success all that while. Ergoquaere.

2. In the Event which they had found by Experience to answer the Prophets preachings: viz. A present Redresse of their formerly most miserable and afflicted estate. Their present Comfort is set forth under its Opposite, Their former Misery: which would best discover it. Their Misery was threefold:

• 1. Famine. [For before these days] wherein the building of the Temple, long neglected, was taken in hand, [There was no hire for man, nor any hire for beast] i. e. No fruit nor commodity came by the labor of man or beast: The Earth did not pay for the tillage and manuring, by yielding sufficient for the food of man or beast, as it is Hag. 1.
• 2. Wars and Danger from Enemies round about them, who by incursions and invasions did vex and disquiet them. [Neither was there any Peace to him that went or came in] at home, or abroad, in City, or Country: wheresoever, and about whatsoever they went, they had no security, but were in danger of the Enemy. [ Because of the affliction ( lege, as Junius) of the Enemy 〈 in non-Latin alphabet 〉 ] Whom, though God so restrained, that they did not as yet (for ought we find) by great Armies, and strong Invasions set upon this poor remnant of People; yet by smaller Troupes they did rob and spoil them; and out of their own hatred of the Jews, and God's judgment for the neglect of his Worship, wrought them much mischief. These were their Neighbors, the Samaritans, Amonites, &c. the old Enemies.
• 3. Sedition and civil Contentions one amongst another. Envies, grudges, factions and partaking, reigned among them, to the hindrance of the Common quiet [ For, lege And 〈 in non-Latin alphabet 〉 I set all men everyone against his Neighbor ] A miserable State, poor and famished, vexed by enemies, and discontented within it self, God suffering their minds to be imbittered one against another. Verse 10.

2. By Promises. Things were well amended with them already, and God now promiseth to continue the same favor towards them, for time to come. This Promise is,

1. Proposed in general terms, That God would show himself otherwise towards this People, than in former times: then he was angry, now he would be favorable to them. [But now I will not be] Junius [I am not] the Verbe substantive is not in the original. Now the present State of things shown that God was not to them now, as before: And therefore I take it the future tense is better supplied here [I will not be] according as the next Verse showeth, being a Promise of future times, [Unto the residue of this People as in former days, saith the Lord of Hosts.] I will be gracious to this poor People, whom I have formerly afflicted. Verse 11.

2. Amplified many ways:

• 1. By the Particulars wherein God would bless them: Which are two,
  • 1. Abundance, contrary to their former scarcity and want, expressed in the several particulars, which are means of Plentie [ For the seed shall be prosperous ] 〈 in non-Latin alphabet 〉 the seed-time shall be peaceable, saith Junius, i. e. quiet, without molestation of the Enemy, who hindered the Husbandman in sowing times. But I conceive, that the Promise of Peace is rather in the last Clause of this Verse: and therefore I understand it, with our Translators and Sanctius, Of increase and abundance: The seed sown should be prosperous, i. e, Fruitful, to bring forth a plentiful Crop. [And the Vine shall give her fruit, and the ground shall give her increase] Every sort of Husbandre shall thrive: and that because [The Heavens shall give their dew] seasonable, and kindly showers.
  • 2. Peaceable possession of their Abundance, contrary to their former dangers, &c. [And I will cause the remnant of this People to possess all these things] God himself would put them in possession: and though they were a poor remnant, yet they should enjoy it quietly in spite of all their Enemies. Verse 12.
• 2. By an Event or Consequent that should follow upon God's restoring of the Jews to so plentiful and prosperous Estate. As all the World had taken notice of their former miserable Desolation; so should they of their glorious restitution: Which public notice, so generally taken, doth greatly amplify the quality of the Jews ruined and restored estate, both being so singularly notable. [And it shall come to pass, that as ye were a Curse among the Heathen] A form of execration and cursing: as thus (God do to me, or thee, as he hath done to the Jews) or (God make thee like a Jew) or the like: making their Calamitie a pattern for any fearful imprecation. See Deut. 28.37. Ier. 24.9. Ier. 29.18. & verse 22. & Ier. 42.18. Psal. 83.11.

And, saith Sanctius, Hoe familiare est Mahometanis, qui in execrationibus dicunt, Judaeus sim, si fallo, &c. [O house of Judah, and house of Israel] Here's a hard knot. God speaks to the Ten Tribes as well as to the Two; and promises, that as both had been a Curse (which was too too manifest) so now both should be a Blessing. Whereby it would appear, that at the loosing of the Captivitie, not only the Two Tribes of Judah and Benjamin, called the house of Judah from the greater Tribe; but also the Ten Tribes, named the house of Israel, did return home. Sanctius thinks it may be solved by an Epexegesis, Thus the house of Judah, i. e. the house of Israel: which he makes like those Exegeses, usual in the Psalms; Jacob shall rejoice, i.e. Israel shall be glad, Psal. 14.7. God is known in Judah, i. e. his Name is great in Israel, Psalm 76.1. with many the like. And he further confirms it, Because the Name of Israel was given to the Tribe of Judah before this time, Is. 48.1. as the most noble Tribe. and Chap 46.13. When the ten Tribes were now carried captive. But, by his favor, this Exegetical interpretation of this place sounds harshly, and not justifiable by these other places, if their times and other circumstances be compared with this. Ribera understands it of the general Conversion of all the Jews in the times of the Gospel: but haply we need not go so far, if it may appear, that not only the two Tribes of Judah and Benjamin, but also the ten Tribes, returned home at this time. I say the ten Tribes not wholly, nor yet the greatest part: for so it is manifest they did not come back again; no, nor the two Tribes neither: A great, if not the greatest, part of whom remained in Babylon, despising the benefit of their deliverance; as we have seen before: but yet both are rightly said to return, because some of either did return. And so that place, Hos. 1.6. must be taken of the Generalitie, and whole body of the ten Tribes, not precisely, as if no remuant of them should escape out of Captivitie, contrary to verse 11. of that chapter. And a like example of the Jews, that fled into Egypt, to whom utter destruction is threatened, Ier. 42.16, 17. Yet a remnant did escape, Ier. 44.28. The probabilities that persuade the return of some part of the ten Tribes, are these:

1 The Generalitie of Cyrus Proclamation, Ezra 1.1, 2, 3, 4. and of Artaxerxes after him, Ezra 17.13. who give permission to all the Jews in their Dominion to return to Jerusalem. To restrain this unto the Jews of the two Tribes, there is no reason; no more than to think, that only the two Tribes, and none of the ten, make use of it. It was but about one hundred and thirty years that the ten were captived before the two: and that time was not so long as to make them forget all acquaintance one with another: and seventy years commerce was sufficient to recover it, had it been lost, especially considering how common afflictions do strangely beget love and acquaintance in men of the same Nation in foreign Countries. And though the two Tribes were carried captive into Babylon, and the ten somewhat further North and East towards Media, 2 Reg. 17.6. yet it is apparent, that both the one and the other were dispersed and mingled into all quarters of the Assyrian, and afterwards, Persian Empire, even throughout an hundred twenty and seven Provinces, Esther 3.8. & 8.9. & 9.2.12. Now seventy years acquaintance, and the common burden of Captivitie, could not choose but draw many of the one as well as of the other, to embrace the occasion of a general release from thralldom.

2 In the second of Ezra, we find the number of the whole Congregation, that returned, to be 42360. besides their attendants: but if we reckon up the particulars of Judah and Benjamin, which are in that Chapter punctually set down, we shall find the sum amount but to 29974. so that there wants about 12000. of the full number. Which, say the Hebrew Doctors, were those that came up out of the other ten Tribes. As R. Schelamo Isaac relates on Ezra 3.64.

3 The Scripture seems plainly to signify so much in divers places, as Ier. 3.18. Hos. 1.11. Ezek. 37. per totum. Albeit the meaning of these and the like places be controverted, and by many expounded of the Conversion of the Jews unto Christianity, and not of the Union of these remainders of the twelve Tribes, which, returning from Captivitie, grew into one of Church and State in Jewry. Ergo quaere ult, of this their return.

Furthermore, touching this Compellation of the house of Judah and Israel, this is to be noted. That before the Captivitie of the two Tribes, and whilst the Kingdom of Israel stood; there were many that from time to time revolted unto Judah out of love of true Religion there maintained, or other respects; as appears in the time of Rehoboam, 2 Chron. 11.13. to verse 17. and of Asa, 2 Chron. 15.9. and of Hezekiah, 2 Chron. 30.11.18. And these, mingling themselees with the two Tribes, were with them carried Captive, and with them returned: And of these the Prophet may speak [O house of Israel.] Sed quae penitus. Let us proceed. [So will I save you, and ye shall be a blessing] A form to be used in blessing of others; as the like Ruth 4.11, 12. see Zeph. 3.20, Now because so great prosperity was not likely to befall them, the Prophet again repeats his first and general Exhortation to Beliefe and Courage: which he used, verse 9. [Fear not] Cast no doubts, mistrust not your own weakness, your Enemies strength, &c. [But let your hands be strong] Go on in the Work, and be confident of God's aid. Verse 13. And this he further assures them of, by that which is the third Amplification of this Promise of a prosperous Estate, viz.

3. By the Cause of their Prosperity: Which springs not from themselves, or others, but from God's gracious purpose to do good unto them. Which purpose and decree of his is constant and unchangeable: and therefore they may trust to it. This the Prophet lets them understand in a Comparison of God's dealing both ways, in Judgment and in Mercy: that having found the former true, they should not doubt of the latter.

• 1 The first part of the Comparison toucheth the time past; and showeth
  • 1. God's decree and purpose of punishing their sins, declared in so many threatenings denounced by the Prophets. [For thus saith the Lord of Hosts, as I thought] decreed and determined [to punish you, when your Fathers provoked me to wrath, saith the Lord of Hosts.]
  • 2. God's execution of that his purpose [And I repented not] I changed not my mind, because they changed not their evil courses, but did as I fore-thought and fore-threatened. And the Jews had found by experience, that thus far God was as good as his word.
• 2 The second part concerns the present and future times; and sets forth in like manner
  • 1 The gracious purpose and determination of God, to show mercy unto them [So again have I thought in these days to do well unto Jerusalem, and to the house of Judah.]
  • 2 The certainty of its execution [Fear ye not] that I will fail of my Promise; I will surely bring to pass what I have intended for your good. Vers. 14, 15.

But what? if God be resolved to bless the Jews, then they need care for nothing else belike. Not so: the Promise is upon a condition; and thats the fourth Amplification of the Promise of an happy estate, viz,

4. By the Condition required at their hands, [These are the things that ye shall do] viz. if we will have any favor. Which are generally their Obedience, declared in some particulars,

• 1. Doing of good, in two kinds:
  • 1 Speaking the truth, [Speak the Truth every man to his Neighbor.]
  • 2 Doing of true Justice, [Execute the judgment of Truth] For the Manner, Judge truly, according to right and true informations. [and Peace] For the End and Effect, To compose the quarrels and differences between private men; and so preserve the public Peace. [in your Gates] In the places of justice, which were in those times in the entrance of the gates of the Cities. And Justice, sitting at the gate, is a better safe-guard for a City, than a Corps du guard, or strong Doors and Barres. Verse 16.
• 2. Forbearing of evil, in two kinds:
  • 1 Evil imaginations and purposes against our Brother [And let none imagine evil in your hearts against his Neighbor] as Chap 7. verse 10.
  • 2 Swearing falsely, to deceive and wrong our Neighbor, [And love no false oath] Psalm 15.4. And, an ill practice will not be left till it be hated.

The not doing of these things is pressed on them by a forcible Reason, from God's hatred and detestation of such doings, [For all these are the things that I hate, saith the Lord] and them that do them: As on the contrary, the other are the things that I love, and such as observe them. Verse 17. And thus we have the first part of this Sermon, this most excellent Praeface, unto the final decision of the main question first proposed unto the Prophet. We come in the second place to

2. The Answer it self, which the Prophet makes to their Demand about Fasting, which he briefly resolves them of in few words. His Answer consists of two parts:

• 1 An Abbrogation of their Custom of Fasting. [And the Word &c. Thus &c. The Fast of the fourth Moneth] wherein a breach was made in the Walls of Jerusalem, and so the City taken, 2 Kings 25.3. [And the Fast of the fifth, and the fast of the seventh] See Chap. 7.3.5. [And the fast of the tenth] wherein Jerusalem was first beleaguered, 2 Kings 25.1. [Shall be to the house of Judah joy and gladness] Times of inward rejoicing instead of their inward mourning and sorrow of heart, [And of cheerful feasts] instead of outward fastings and abstinence from meats and drinks.
• 2. An Injunction to observe that, which God most required, and they most neglected: [Therefore] Ye see how little God regards your Fastings, tis not that he looks after: Therefore &c. or the Particle 〈 in non-Latin alphabet 〉 may here be rendered And, And love ye the Truth: or [as the French, Love then the Truth, the Truth ] the substance of Religion, in Obedience to God, Charity to your Neighbor; and let go these outward needless Ceremonies [and Peace] This is an effect of the love of Truth: It was not their Fastings, but their Piety and Mercy that would procure their Peace, and bring them favor from God, and redress of their troubled and afflicted estate. It may be also that in this word the Prophet gives them a close Caveat, not to be contentious in maintaining of old unnecessary Customs, but quietly to lay them down. Verse 19.

The Resolution of their Question being thus briefly delivered, the Prophet further enlarges, and confirms his Answer, by a Reason drawn from the Times now approaching; wherein Ceremonies should cease, and Truth only come in place; wherein the Gentiles should be converted to true Religion, and join themselves with the Jews, to make up one glorious Church: which should be a cause of rejoicing to the Jews. This is delivered with great Caution, the abolishing of Ceremonies being rather intimated than expressed; and the manner of the Gentiles Conversion set forth in such wise, as the Jews might take no offense at it. The Argument then to move the Jews to rejoicing, is this, That their Estate, how ever now it appeared, should be so glorious and flourishing, as that the Gentiles, who now despised them, should be won to embrace true Religion, and join themselves in fellowship with the Jews. Which was fulfilled partly before Christ, by the more usual and frequent access of Proselytes than ever before; partly after Christ's incarnation, by preaching of the Gospel: which time is here principally spoken of. For the words, we have in them the Gentiles Conversion, described

1. Generally, Verse 20. [Thus saith the Lord of Hosts, It shall yet come to pass] 〈 in non-Latin alphabet 〉 Yet, or, yet further, as the French (Il adviendra en outre) as an Access to the Jews happy restoring [that there shall come People, and the Inhabitants of many Cities] of the Gentiles, who shall come, i. e. be converted, and join themselves to the Church.

2 Particularly, by three special Circumstances:

• 1. The Zeal and Charity of these Convers, who would not come alone, but draw others along in company with them, to the worship of God. Which is lively expressed in a Mimesis, or imitation of the invitations and encouragements they should use one to another, [And the Inhabitants of one City shall go to another, saying, Let us go (and that) speedily to pray before the Lord, and to seek the Lord of Hosts] i. e. To worship and serve the Lord, comprised under one kind of Prayer; and to be informed of the right way and means to worship God, meant by seeking of him. Now these that were so earnest to have others go, were not backward themselves, and willing to tarry behind, but [I will go also] Everyone was as forward for himself as zealous for another. A singular pattern of zealous Charity, that neither leaves others behind, nor turns others before it. Verse 21.
• 2. The large Extent of this Conversion, [Yea many People, and strong Nations] Not a few, and such as were poor and despicable, but even the richest, most potent and populous Nations, should take no scorn to cleave unto the Church of the Jews. Which also sets forth the glory of this Conquest of the Nations unto the Faith, that it was not done by compact and fraudulent convention, they were many of divers Languages, and far asunder; nor yet by force and violence, because they were mighty and strong, able to have made resistance [Shall come to seek the Lord of hosts in Jerusalem] Typically, because at this time God's Worship being only there, all Converts were to resort thither [And to pray before the Lord] as before Verse 21. Verse 22.
• 3. The Manner of their Conversion: which is so described, as the Jew, who thought himself the peculiar People, and choice Favorite of God, should not think himself disparaged, and his glory eclypsed by the Access of the Gentiles into the Communion of the Church, but rather honored thereby. Because he should be made the most honorable instrument of the others salvation. [Thus saith the Lord of Hosts, In those days] of the publication of the Gospel [it shall come to pass that ten men] Many [shall take hold out of all Languages of the Nations] to whom the Gospel was preached [even shall take hold of the skirt] 〈 in non-Latin alphabet 〉 Ala, or Fimbria: a simile from little Children, that catching hold on their Mothers garments, hang upon them, and run after them [of him that is a Jew] even literally, and in the flesh. For it is manifest, that the Gospel was preached, as first to the Jews, so next by the Jews to the Gentiles. Now it is also apparent, how the Gentiles flocked unto the Apostles, and other Jews that brought them the glad tidings of Peace; how they honored, and dearly esteemed of them, &c. Paul's entertainment may be an Example of all the rest. [Saying, We will go with you] in the worship and service of the true God. The Reason of all this Love and Honor given to the Jew, and of the Gentile's joining himself to him, is, [For we have heard] viz. by your preaching, [that God is with you] only rightly known and worshipped among you Jews, or in the Church; but not among us who are ignorant idolatrous Gentiles. Verse 23.

CHAP. IX.

WEe are come to the third Sermon, or Prophesy of Zechariah, contained in the 9, 10. and 11. Chapters, and is divided into these parts:

[1.] A Prophesy against the Enemies of the Jews, with a Promise of the Churches defense, unto the 9. verse of this Chapter. The Nations and Cities against which Destruction is threatened, are

1 The Land of Hadrach [The Burden of the Word of the Lord] or, The burdensome Word, i. e. A Prophecy of some burdenous and heavy judgment to fall upon any. The French, [la charge de la parole] not so fitly. [in the Land] rather, Upon, or Against 〈 in non-Latin alphabet 〉 [of Hadrach] Not the name of a man, but of a place of some note in Syria, not far from Hamath and Damascus, sa appears by the Text. It is not mentioned in Scripture, except in this place; yet by all, except Junius and Jerome, tis agreed, that it was some particular City or Region. R. David in this place thus Reports out of the old Doctors, 〈 in non-Latin alphabet 〉 i. e. We have found among the sayings of our Rabbin's of blessed memory, thus: Rabbi Benaiah saith, This Hadrach is the Messias, because he is 〈 in non-Latin alphabet 〉 sharp to the Nations, but 〈 in non-Latin alphabet 〉 gentle to the Israelites: to whom Rabbi Iosaie, the Son of Dormiskith, said, How long dost thou pervert the Scriptures? I testify before Heaven and Earth, that I come from Damascus, and there is such a place, the name whereof is Hadrach. That conceit of Rabbi Benaiah St. Jerome follows. Junius reads it, [In terram circumstantem te] according to the Syriac; but his Translation therein is rejected by Piscator: nor doth it follow, because a place is not found in other Stories; therefore there was none such. The Paraphrast renders it 〈 in non-Latin alphabet 〉 in the Land of the South. Sed quaere. 2 Damascus [And Damascus] the chief City of Syria, Isaiah 7.8. whence the Israelites had been often plagued by the incursions and invasions of the Syrians, [shall be the rest thereof] 〈 in non-Latin alphabet 〉 the Article referred not to 〈 in non-Latin alphabet 〉 but to 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 Damascus also shall be the rest of that burthenous Prophecy, i. e. That heavy punishment shall rest upon Damascus: Noting not a fleeting and light touch, but an abiding continuance of the judgment upon it, as in its place of rest. See the like phrase of speech, Psal. 125.3. Isaiah 9.8. Before the Prophet proceeds to other Nations, he sets down a reason of God's thus proceeding to punishment. [When the eyes of man, as of all the Tribes of Israel, shall be toward the Lord] The Clause is somewhat of a dothefull construction: Some take this 〈 in non-Latin alphabet 〉 passively, for God's eye of Providence upon man: and then 〈 in non-Latin alphabet 〉 must be rendered [for] not [when] and so, with Iunins, the French read it, thus [For the Lord hath an eye upon man, and upon all the Tribes of Israe] i. e. He will punish others as well as his own People: He that hath so severely observed and chastised the Tribes of Israel, doth take as strict notice of the offenses of other Nations, the Enemies of his People, to punish them as sharply. And this sense is plain, agreeable to the words, and context, showing a Reason why these Nations should not escape, from God's revengeful eye which he had over them, as well as over his own People. The Targum also to the same sense. Our last Translators take the words actively, for man's turning of his eyes & heart towards the Lord, and so render ( 〈 in non-Latin alphabet 〉 when) to signify the Time when God will execute his judgments on these Nations, viz. when the eyes of man, as, i. e. of all the Tribes of Israel, shall be toward the Lord: 〈 in non-Latin alphabet 〉 looking unto him for aid and help against all their Enemies; and converting, as their eyes, so their hearts, to him by true Repentance. Thus Kimhi, The eyes of man in those times shall be 〈 in non-Latin alphabet 〉 i. e. to the Lord, not to their Idols and Images. Or thus, When the eyes of man, i. e. of the Gentiles, shall be towards the Lord, as the eyes of the Tribes of Israel. But the times of the Gentiles Conversion and Destruction of these places here named, agreenot. Besides, in these Interpretations, the turning of 〈 in non-Latin alphabet 〉 (when) and 〈 in non-Latin alphabet 〉 (as) is not so natural: Wherefore I rather choose the first sense.

3 Hamath, which should bear a part in this punishment. [And Hamath] 〈 in non-Latin alphabet 〉 Whether a City or a Region? The Scripture speaks of both. A City of this name there was in Naphtali, mentioned Josh. 19.35. yet written with some difference 〈 in non-Latin alphabet 〉 Hammath, not Hamath: but Numb. 13.21. the same place is called and written as here 〈 in non-Latin alphabet 〉 . It was a City of note, and lying hard upon the border of the Tribe of Asher, was not far from Sidon and Tyrus; founded by Hamath, one of the Sons of Canaan, Gen. 20. St. Jerome, who maketh two Hamaths; the Great, called Antiochia, upon Orontes, and the Less, called by Antiochus Epiphania, situated between Apamia and Emesa, understandeth by Hamath in this place, Epiphania. ( Hamath Civitas est, saith he, Syriae caeles, quae ab Antiocho Epiphania dicta est ) And this Emath or Hamath he placeth in the Tribe of Naphtali: But he is therefore justly taxed by the learned Knight, Sir Walter Raleigh, * who makes it apparent, that Epiphania can no ways belong to Naphtali, the Provinces of Loadicene and Libanica lying between it, and any part of the Holy Land. Besides, he is deceived in making Epiphania to be a City of Coelosyria: which being a Province, lying in the hollow Valleys between Libanus and Antilibanus, hath Libanus for its furthest North bound. Now Epiphania lies yet a great way further to the North, as it is apparent by Ptolemy.

The Country of Hamath is that Region which lieth to the North East of Libanus, and boundeth North upon Damascus. The Region wherein Riblah stood, where Pharaoh Necho slew lehoahaz, and Nebuchadnezzar the Jewish Captives, 2 Kings 23.33. & 25.6. 20.21. Which Ribla, saith Junius out of the Ierosolymitan Paraphrast, was Apamia. It was this Country whereof Tohu was King, who sent David Presents after his Victory over Hadadezer, King of Zobah, who was his neighbor, and had war with him, 2 Sam. 8.9. Which Zobah is that that is called Aram Zobah, Psal. 60.1. And is, according to Junius Translation, placed in Chamath, 1 Chro. 18.13. [Regem Tzobae in Chamatha] But by our Translators tis well rendered, not (in) but (unto Hamath) 〈 in non-Latin alphabet 〉 viz. David pursued him so far. For these two Kings Tohu and Hada dezer, bordered upon one another, but did not lie one within another. It was this Country that was the Northermost Border of the Land of Canaan, as is plain by Joshua, Cap. 13. verse 5. where Hamath lieth East-ward from Lebanon, and Baal-gad under Mount Hermon. But Hamath in Naphtali lieth South-west from both. And of this Hamath Moses speaketh, Numb. 34.8. for by comparing this place with Joshua 13.5. and Ezek. 47.15, 16. and 48.1. it is apparent, the North borders of the Land of Canaan stretched a great way farther than * Hamath in Naphtali. And it may be, that this Land of Hamath is meant, 1 Kings 8.65. where Solomon made a Feast for Israel, from the entering in of Hamath to the River of Egypt, viz. Sihor; this the most Southerly, that the most Northerly bounds of Canaan, both at that time in Solomon's possession, 1 Kings 4.21.

Now whether of the two be here meant, tis somewhat uncertain: But I take it, that the Land of Hamath is here spoken of, rather than the City before mentioned (unless there were some other great City in Hamath, of the same name with the Country) because that had been the place wherein the Jews Enemies had executed part of their cruelty against them; and because it borders upon the Province of Damascus: And so that being after this, was next to the burning, according to the next words, [shall border thereby] 〈 in non-Latin alphabet 〉 refer the Article to 〈 in non-Latin alphabet 〉 , and the sense is plain, Hamath lies nigh unto Damascus in place, and it shall fare the worse for its neighbor-hood; the punishment that lights on Damascus, shall fall also on it. Yet concerning that City in Naphtali, it may be that the Naphtalites never gate it into their Possession, no more than the Asherites, their near Neighbors, could win many strong Cities, that were in their Tribe, from the Phoenicians, especially Tyrus and Zidon: and as these, so Hamath not far from either, might still continue in the Phoenicians possession, who were no kind friends to the Jews; and therefore should now smart for it. Then quaere ult.

4 [Tyrus and Sidon] two famous Sea Towns of Phoenicia, given to the Tribe of Asher; but still possessed by the Naturals. These used much proud, insolent and cruel dealing towards the Jews, in the time of the Desolation of their State: Wherefore God threatens Revenge, which they should not escape: no, [ though it be very wise ] viz. Tyrus the chief City, or rather [though each of them be very wise] 〈 in non-Latin alphabet 〉 , the singular Number distributively; as the French [chacune d'elles] by a common Hebraism. The effect of the words, is a kind of eironicall derision of these Phoenicians Wisdom and Policy, for the upholding of their State against Invaders; which yet should not help them a whit. See the like Mocke, Ezek. 28.3, 4, 5, 6. where we may see how arrogant they were, especially Tyrus. Wherefore the Prophet proceeds on in a further Declaration of the judgment of Tyrus, showing

1. Her Confidence, which (besides her Wit and Policy before named) stood upon two things:

• 1 Fortification and Munition [And Tyrus did * build her self a strong Hold] Fortified the City and other places about with Military Defense. And how strong Tyrus was, even by its natural situation, tis well known.
• 2 Money, the other finew of War. Their great plenty of Gold and Silver is described Hyperbolically, by such things as are most numbersome, and easiest, and cheapest got together [ and heaped up Silver as the dust, and fine Gold ( 〈 in non-Latin alphabet 〉 ) as the mire of the streets ] Which Abundance of Treasure, it was not hard for the Tyrians to gather together, considering the long and great Trade which all Nations of the World used there, as is largely described, Ezek. 27. Verse 3.

2. Her Ruin: neither Wit, nor Wealth, nor Strength should save her. [Behold, the Lord] by his Instruments [will cast her out] viz. of her inheritance and great wealth 〈 in non-Latin alphabet 〉 Expellet eam haereditate, or Pauperem reddet. Which Translation (me thinks) fits well to this place [will make her Poor] in opposition to her great riches wherein she trusted. So the French [l'appourira] And Rabbi Schelomo 〈 in non-Latin alphabet 〉 , in that signification which the Word hath, 1 Sam. 2.7. [And he will smite her power in the Sea] i. e. Though she be seated in an Island, very difficult to be besieged and approached unto: yet shall she not be impregnable; means shall be found to besiege and take her, notwithstanding all the strength of resistance that can be made. as after it fell out. And this is spoken in opposition to her strength, which should be vanquished by taking of the City. But this is noted, She shall be burnt too, [and she shall be devoured with Fire] eaten up, i. e. consumed: a Metaphor from ravenous Beasts. This burning of the City is added Emphatically; Tyrus was seated in the midst of the Waters, yet she shall be devoured with Fire. Nothing shall quench where God kindles the flame. Verse 4.

5 The Philistines, who dwelt along the Sea Coast Southward of Sidon and Tyrus, from whence this storm was next to come upon them; who also had evermore been the Jews bitter Adversaries. The Philistines punishment is expressed,

1. In the particulars, what should befall each principal City of that Coast,

• 1. Before the judgment did actually light upon them, and that was a great astonishment and trouble in the State, when they saw danger towards them, and no help for them; expressed in the troublous affections of
  • 1. Fear [Ashkelon shall see it] viz. the Destruction of Damascus, Hadrach, Hamath, and the Phoenicians [and fear] the like to fall upon her.
  • 2. Sorrow [Gaza also shall see it and be very sorrowful] like a Woman in Child-birth, ( 〈 in non-Latin alphabet 〉 ) for the inevitable Ruin that is coming upon her.
  • 3. Shame, being left destitute of such succor as they hoped for [ And Ekron for her expectation ] 〈 in non-Latin alphabet 〉 scilicet, of aid and assistance from the Tyrians and Sidonians, their Friends and Neighbors, [shall be ashamed] being deceived of such help as she looked for from her potent, but then impoverished Friends, who could not save themselves, much less help others. Junius and the French read it thus [ For her expectation shall make her ashamed ] with some difference in the words, none in the sense. These Affections, ascribed to the several Cities, are yet to be understood of all in common, as also in the next Clauses.
• 2. When it was actually executed on them. And then a triple Punishment should fall on the Philistines,
  • 1. Dissolution of their State and Governement [And the King shall perish from Gaza] i. e. the Governors and Governement, the State and Liberty of their Common-wealth, shall be overthrown.
  • 2. Dispeopling of their Cities and Country of the natural Inhabitants, [And Askelon shall not be inhabited] The Inhabitants being wasted by War, or carried Captive. Verse 5.
• 3. Bringing in of Forreiners, to dwell and rule in place of the Naturals [And a Bastard] 〈 in non-Latin alphabet 〉 Spurius, A Bastard borne of a Whoore, Deut. 23.2. thence, by a similitude, applied to Strangers and Forreiners, Alienigenae, 〈 in non-Latin alphabet 〉 , who, being not home-bred and naturally descended, do, like Bastards in a Family, intrude upon the Right, and Inheritance of the true and natural Inhabitants of a Country. And Forreiners, that thus possess another's Country, are no less infamous and odious to the Naturals, than Bastards are to lawful Children. [shall dwell in Ashdod] otherwise called Azotus, Acts 8.40.

2. In the Generalitie, [And I will cut off the Pride of the Philistines] their Wealth, Strength, and all other things that made them swell with Pride and Insolencie against their poor Neighbors the Jews. Now, touching the fulfilling of all these forementioned threatenings, the doubt is, of what times the Prophet here speaketh. Two opinions there are: 1. That this is to be understood of the Expedition of Alexander the Great, who over-ran all these places here mentioned, besieged and took the Cities, placed and displaced Colonies; as it is most apparent in the Historians that have wrote his Actions. 2. That the Prophet here meaneth the Victories and Conquests which the Jews should make of these Nations, who, whilst the Persian State was embroiled by Alexander, and that the Syrian and Egyptian Kings, the Successors of Alexander, contended one with another; gate something in the scuffling: and, as they grew stronger, wan many Cities from the Philistines, Phoenicians, Syrians, Samaritans, and others. The Prophets, Zephaniah, Chapt. 2.4. & sequ. and Obadiah, Verse 20. seem to speak very plain of the Possession of the Country of the Philistines, and Sea-coasts of Phoenicia, by the Jews that should return from Captivitie. In Stories it appears they did, 1. Mac. 5.2. Mac. 12. Joseph. 1.4. Antiq. c. 11. Aegesipp. l. 1. c. 18. And thus Sanctius understands this place, with the Hebrew Commentators, Kimchi, R. Isaach, and Ibn Ezra, on the place; and the Chaldee Paraphrast, who renders it thus, 〈 in non-Latin alphabet 〉 i. e. and the house of Israel shall dwell in Ashdod, who shall be there as strangers. I suppose, we shall take the surest way, to understand this Prophecy of all the time after Zechariah till Christ: wherein, partly by Alexander and his Successors, and others; partly by the Jews, all these Places were thoroughly plagued with War and Calamities. And so Junius takes it.

Thus we have God's judgment against the Enemies of Church: next we shall see, how God in judgment remembers to show Mercy, in a double respect:

1. To his Enemies, of whom a Remnant shall be saved, according to Grace. Instance is given in the Philistines; but understand it of all. [And I will take away the blood out of his mouth, and his abominations from between his teeth] i. e. His Murders, Crueltie, and Rapines; meant by Blood: and his Idolatries; meant by Abominations. 〈 in non-Latin alphabet 〉 for Idols are often so termed, as 2 King 23.13. Ezek. 20.7. Ribera understands that of Blood, to be the bloody sacrifices offered to their Idols. Now these things should be taken away, i. e. pardoned, and also reformed by the Preaching of the Gospel, which should pluck away these Abuses out of the Mouth and Teeth of the Philistines: Metaphorically, to show the Nature of Sin, which is like Meat and Drink to Sinners, who are as unwilling to part with their Wickedness and Idolatry, as to have their Meat plucked out of their Mouthes, which they hold fast between their Teeth. And this (I take it) is the meaning of that (out of his Mouth) and (from between his Teeth) if we follow this Interpretation of the Place, touching the Conversion of the Remnant of the Philistines, whereto Junius, Piscator, Ribera, and Ibn Ezra, incline. [ And he also shall remain, or, be left, or, be reserved (as the French, sera reserve ) unto our God ] 〈 in non-Latin alphabet 〉 i. e. Even of the Philistines, and Enemies of the Church, some should be left, upon whom God would show his Favor in their Conversion and Salvation. [And shall be as a Governor in Judah] i. e. accounted as one of the People of God; and that, not of the meanest Ranke, but as a Captain, or chief Man in the Church [And Ekron] Synecdochically, The Philistines shall be [as a Jebusite] who were not utterly expelled out of Jerusalem, but dwelt among the Jews, and among them many were converted; as principally Araunah the Jebusite, 2 Sam. 14.16. unto whom, Junius thinks, Allusion is here made. Thus the converted Philistines should be, not as Strangers, but as Citizens of chief note in the Church of God.

Yet, me thinks, all things being considered, another Interpretation of this Verse may seem as probable: viz. To understand it of God's Mercy to the Jews, in giving them deliverance from their bloody Adversaries; and not only so, but Rule and Authority over them. [I will take away his blood out of his Mouth, and his abominations from between his Teeth] I will deliver the Jews, who were an abomination to the Philistines, always hated and abhorred by them; and of whom being now weak and poor, the potent Philistines thought to make a bloody Prey, and (like salvage Beasts) to tear them to pieces: God would now rescue his People from their Teeth and Iawes, when in their imagination they had even swallowed them up. [But he] or, [And he] there is no necessity to translate 〈 in non-Latin alphabet 〉 But, in this place, implying some kind of opposition between this and the former Clause, where there is none, but an addition of another benefit of Prerogative, to the former of Deliverance. [And he that remaineth] 〈 in non-Latin alphabet 〉 making a distinction and pause at that Word. That is left, not of the Philistines, but of the Jews, after their misery and vexation which the Babylonians, and these Philistines, with other Nations, have brought upon them, [Even he] 〈 in non-Latin alphabet 〉 even that poor ignoble and contemptible Remnant of the Jews [ shall be for, or, unto our God ] 〈 in non-Latin alphabet 〉 i. e. in his Care, Protection, Favor, and high account, [and he shall be as a Governor in Judah] not only of highest Ranke and chiefest Esteem with God, as Princes and Captains are in a Common-wealth, but also (which, I take it, is especially meant) shall be free, and have Command and Rule over others, like the ancient Governors of Judah, the Kingly Tribe; albeit the Jew had been now a long time a servant himself. [And Ekron as a Jebusite] i.e. a slave and tributary 〈 in non-Latin alphabet 〉 and one appointed to Destruction, as the Jebusites and the rest of the Canaanites were. And this Interpretation runs smoother, and more agreeable both to the first Clause, the Phrase whereof implies manifestly a Deliverie of a Prey, out of the Power of the wild Beast, i. e. Potent Enemies, rather than either Pardon, or Punishment of sin; and also to that Opposition, which is apparent in the second Clause, between him that Remaineth, who should be as a Ruler &c. And Ekron also shall be as a Jebusite. Both be not meant of the same. and (And) here might well have been rendered (But Ekron as a &c.) Ergo quare.

2. To the Church, which should be preserved in safety among so many invasions as were made upon the Territories round about them: God's Protection of his People is set forth

1. By the Manner of it; Twas Armies and Hostilitie that his People might fear: God would find means of Deliverance proportionable to the danger, [I will encamp] opposing my * power, as an encamped Army, against the Enemy, [about my house] the Temple, i. e. the Church, for which sake the State is preserved, [Because of the Army] scil. of the Enemy. For those that sacked the Country about Judea, when they invaded them, bare as little good will to the Jews; as appears by Alexander, whose purpose of besieging Jerusalem was strangely altered, beyond his intent. [Because of him that passeth by, and him that returneth] namely, the Enemy ranging up and down the Coasts, to and fro with his Armies. Whether here be intimated something of Alexanders voyage, who passed by Judea into Egypt, and to Ammon’s Oracle with his Army, and thence returned to Persia by the same way, not hurting the Jews; or something about the many Expeditions of the Seleucidae and Lagidae, to and fro from Egypt to Syria, and back again, among which hurly burly the Jews State stood fast, though sometimes a little shaken; I dare not say: it may be both those and all other the like dangers are here generally comprised.

2. By the Effect of it, Safety from the Power of the Oppressor [And no Oppressor shall pass through them anymore] How this Clause should be construed, is doubtful. 〈 in non-Latin alphabet 〉 here rendered Oppressor, is properly an Exactor of Tribute, Debt, or Labor: and so the Seventy turn it sometime 〈 in non-Latin alphabet 〉 , sometime 〈 in non-Latin alphabet 〉 , as Exod. 3. of the Jews Taske-masters in Egypt. Now because those three things are many times imposed and demanded against right and equity, therefore the Word very usually signifies an Oppressor. Further, in regard the power of imposing Tribute belongs to the Prince, it is sometime used in that signification for a Ruler or Governor; and by the Paraphrast so rendered here, 〈 in non-Latin alphabet 〉 Dominus, Princeps, and in divers other places. Shall we then take it in this sense, That the Jews, now freed from Captivitie, should be no more under the government of foreign Princes, oppressing them with Tributes and Exactions? If we consider the Story of times succeeding the Captivitie, it is apparent, that the Jews, though freed from Captivitie, yet were not freed from their Subjection to the Monarchs of Persia, as long as they stood. They paid Toll and Tribute, as their Subjects; though yet herein was some part of Liberty, that as they used their own Laws, so they were governed by men of their own Nation, as Zerubbabel, Ezra, Nehemiah, and the High Priests after them, not by Persian Satrapaes, sent thither for that purpose. Upon the dissolution of that Monarchy, the Jews ran the same Fortune that other smaller Provinces did, being shared among the Successors of Alexander. And though at that time they (no doubt) might well have afforded to attempt a revolt, and free themselves, as haply some other Provinces did at the overthrow of the Persian State, and destruction of the Graecian Empire after Alexanders death: yet being a weak and small Territory, impovereshed and broken by their Captivity, and also lying in the mid-way between two potent Kingdoms of Egypt and Syria, they were driven to put themselves into the Protection of one of them. And yet they were safe on neither side, by reason of the hot Wars between those Northern and Southerne Kings; and so if they held with one side, they were judged Enemies on the other. Whence it came to pass, that they were put to continual vexation, their Country much harried, the City often seized on by force or fear, the Temple sometime polluted, many Massacres committed upon the Inhabitants, Idolatry sometimes established by force, Tribute imposed upon the Country, with other Miseries, during most part of the time that these Syrian and Egyptian Kings reigned and contended. And after that both were 〈◊〉 in pieces by 〈…〉 the Romans, themselves set foot in Judea, and made it a tributary Province, till its utter desolation; which also they governed by Praesidents that were Romans borne. And then was the supreme Governement of the State administered by the Roman Deputies, not by the Naturals of the Country, who, till that time, were chief Rulers of the Jewish Affaires, though with some reference and subordination to one foreign Prince or other, for the most part. For sometimes also they defended themselves as a free State, fought against their Enemies, over-came them, and also much enlarged their State and Territories. Wherefore I take it, that such a kind of Oppressor is here understood, as the Jews had formerly felt; namely, who should utterly ruinate the Country, and carry away the People captive, as the Assyrians had done. And such a one should pass thorough them [no more] i. e. not a long time, or, with condition, so long as they were obedient to God: for so that Phrase is often to be taken in Scripture.

Now this is true, that though the Jews State had many sore plunges, yet it held up its head, was honorable, and flourished, even among so many afflictions; and for the space of almost five hundred years, till a few years before the coming of Christ, had Laws and Governors of its own, and was, in a manner, a free State, though in dependence upon others. And therefore when the Romans had swallowed Syria and Egypt, yet they yielded not, but upon conquest: And after Christ's time thought themselves strong enough to rebel, which wrought their final Ruin. If this be not the meaning, I know not what to say of it; it were a labor worth the undertaking, to compile a short History of the times from the Captivitie to Christ, comparing the passages of Story with the Prophecies: It would give much light, especially to the three last of the smaller Prophets. Story is yet very defective in this particular.

3. By the Cause of it; God's favorable respect unto his People and Church [For now I have seen with mine eyes] scilicet, their Captivitie and grievous Afflictions past, and now my favor shall be shown unto them for the time to come. See the like Phrase Exodus 2.25. And the Paraphrast to the same sense, 〈 in non-Latin alphabet 〉 i.e. For I have now revealed my power to do them good. That conceit of Ibn Ezra, that these are the Prophets words, saying, that he had now seen all this in a manifest Vision, is not worth the mentioning or confuting.

[2.] A Prophecy of the Comming of Christ, of his Kingdom, and the manifold benefits which the Jews had, and should enjoy by that expected Messias. And it is fitly annexed to the former Prophecy, to show them by what means, and from whom, all comfort was to be expected. This Prophecy, full of much difficulty, reacheth to the end of the tenth Chapter from the ninth Verse of this, containing a large Description of the Times of the Messias, of the Nature and Benefits of his Kingdom and Government. The Parts of the Prophecy are.

1. A Promise of the speedy coming of the Messias, whose approach should be in that quality under which they expected him, viz. as a King. The Prophet sets it down Emphatically [Behold, thy King] i.e. the Messias, who shall be a King, though of another kind, than the Jews imagined [cometh unto thee] very shortly: he is even as it were upon the way, and will be here speedily, appearing in the flesh. And he amplifies this by the Effect, which the Hope and Promise of Christ's coming, should work in the hearts of his People, viz. Singular joy and rejoicing, notwithstanding the present Miseries which now lay heavy upon the Church [Rejoice] and that [greatly] [O Daughter of Zion] the Church, [ shout ] make an open Declaration of the joy thou conceivest [O Daughter Jerusalem] either Synonymice, to the former, the Church, or haply, the State: for both have singular Benefit by Christ's Kingdom. and generally CHRIST is all our joy.

2. A three-fold Description,

1. Of the Person of the Messias, what a manner of King he should be whom they expected: He is described by three most excellent Properties of a good King;

1. Justice, [He is just] most strict and equal in his Government, not favoring his People in their offenses. See Isaiah 11.3, 4, 5. & 9.7. Exod. 23.21.

2. Protection and Safegard of his Subjects [And having salvation] 〈 in non-Latin alphabet 〉 not taken passively in Niphal, for Servatus, but actively for the same that 〈 in non-Latin alphabet 〉 Servator, a Savior: So rendered by the Paraphrast 〈 in non-Latin alphabet 〉 & Liberator, Salvator. See Mat. 1.21. Some turn it, [and saved himself] And so the French [Et qui se garentit de pau soy mesme] which is true, that his own Power saved himself from being overcome by death, &c. but yet this rendering is too narrow for the sense. That conceit of Ibn Ezra, [He is just, and by his justice, 〈 in non-Latin alphabet 〉 he shall be saved from the Sword of God and Magog] is a Jewish dream of Christ's temporal Kingdom.

3. Humility, [lowly] 〈 in non-Latin alphabet 〉 afflictus, humiliatus, pauper, Mat. 21.5. and the Seventie 〈 in non-Latin alphabet 〉 Humilis, Mansuetus, Meeke. The first Interpretation of the word respects the Poverty and Meanenesse of Christ's outward state: and so the Paraphrast takes it [ 〈 in non-Latin alphabet 〉 Afflectus ] Junius and our old Translators, [Poor] And the French [Abject]: The second Interpretation respects the inward Lowlinesse of Christ's heart; as far from Pride, as his State was from all Pomp: and so our new Translators take it, according to Matthew. Let us take it in both senses: for both agree to Christ, who was both poor and humble, A King, quite of another Condition, than the magnificent and proud Monarchs of the World are. This lowly Mind and mean Estate of the Messias, as it appeared through the whole course of his life, from his birth to his death; so was it then very remarkable, when, above all other times, he seemed to take greatest State upon him, namely, when he made his solemn Entrance into his City of Jerusalem; which is here fore-shown unto Zechariah by the Prophetical Spirit. For, albeit at that time the Acclamations and Honor the People gave unto him, as unto a King, were not small: yet, in regard of outward Magnificence, they were far inferior to the Pomp and Statelinesse, which earthly Potentates make at their Entries into the head Cities of their Kingdoms. The Manner of his Entrance, in all humble and lowly sort, is set forth by one special Circumstance of it, viz. the kind of Beast that he should ride upon, [And riding upon an Ass] not carried in a Triumphall Chariot, or on some stately Courser, or on a Mule, as the fashion of Kings, before and then, was, especially in greater Solemnities: but on an Ass, a poor silly Beast. It is true, that the riding on an Ass was a Custom not dishonorable, but used even by such as were Princes and great Men; as Judge. 5.10. [Speak ye that ride on white Asses, ye that sit in judgment, &c.] And the thirty Sons of Jair, Judge. 10.4. with the forty Sons and thirty Nephews of Abdon, Judge. 12.14. are said to ride upon so many Ass-Colts: likewise 2 Sam. 17.23. of Achitophel, a great Counselor of State; and 2 Sam. 19.26. of Mephibosheth, a Kings Son: yet I suppose it to be probable, that at this time that old Custom was almost worn out: And though meaner men did use the Ass, both for Travel and Labor; yet that the Princes and Kings of the Jews for a long time, especially such as they had after the Captivitie, did imitate the Customs of all Nations, and used the more comely and graceful Creature the Horse. However, Christ's Manner of riding was certainly far from King-like Magnificence, even in regard of the Beast he rode on: the rather, because it was not an Ass bred up a purpose, and fitted for the Saddle, but a wild Colt, following his Damme, laboring in the yoke, [ and upon a Colt the Foale of an Ass ] 〈 in non-Latin alphabet 〉 Pullum filium Asinarum, that is, as the Chaldee, 〈 in non-Latin alphabet 〉 Filium Asinae, turning the plural by the singular: and so Matthew 21.5. 〈 in non-Latin alphabet 〉 , Pullum natum Asina subjugi, used to the yoke. And out of this Translation of Matthew Junius and Piscator give the Reason, why this Foale is said to be natus Asinabus, Because of his running after two Asses coupled together in one yoke, whereof one was his Damme. Now this Clause is, as I take it, but an Exegesis of the former, showing what manner of Ass it should be that Christ would ride on, namely, not one ready tamed and trained to the saddle, but a young wild Colt, whereon never man sat: wherein, as there was a neglect of all curiosity and ornament, so was there some Demonstration also of Christ's power over the Creature. Claresoente gloria inter humilem simplicitatem. Whereas Sanctius, after many others, take these two Clauses severally, and make, that Christ first rode on the Damme, then on the Colt. No such thing appears by the Evangelists, where the accomplishment of this praediction is related: Three of them mention nothing but the Colt; and the Circumstance which they add [whereon never man sat] implies that Christ rode only on him. And though Matthew say, that both were brought and covered with garments, scilicet, that Christ might choose whether he pleased; yet its like one went lire, the way being so short that that Christ went, about a mile and a half. That Mystery which many make to be contained here, that by the Ass was meant the Jews, by the Colt the Gentiles, and by Christ's riding of both, his Dominion over all, is a conceit which was merrily made by some Ancients: but they that in good earnest maintain it for a truth, have too much of the Beast.

Further this manner of Christ's Entrance, as it shown his Humility, so doth it also imply his Peaceablenesse: The Ass is a Beast used in Peace, the Horse for War. Rabbi Kimchies words are worth the setting down; He rode on the Ass, 〈 in non-Latin alphabet 〉 that is, Not for want, for all the World is in his Dominion; but out of Humility: and further, to show that the Israelites should have no need of Horses and Chariots; as it follows in the next Verse.

And this of the Description of his Person by his excellent qualities, whereby he is differenced from the unjust, destroying, and proud Monarchs of the World, such as had afflicted the Jews State: the next is the Description,

2. Of the Kingdom of the Messias: what manner of Governement they should expect: Not a Temporal Rule, as they hoped for, but a Spiritual. Which is yet closely carried, lest the Jews, in this their Miserie, might take offense at it. Now this his Kingdom is described,

1, By the Means that should be used for its Establishment and Propagation: which are set down

1 Negatively, Not by outward Force. By denying the use of all Instruments of War, [And I will cut off the Chariot of Ephraim] i. e. Israel [and the Horse from Jerusalem] out of Judah [and the Battle Bow shall be cut off] i. e. Synecdochicw̄s, No Engine of War whatsoever shall be of use in the Spiritual Kingdom of Christ, typified by Ephraim and Judah; Christ should rule over all the Tribes, and defend his Church, but not by force of Arms: Nor were the Jews to think, as they vainly did, that under the Messias they should become Emperors of the World, and bring all Nations under subjection of the Jewish Crown, by power of their victorious Arms. No, the Chariot, the Horse, the Bow, all Earthly Weapons should have no force to preserve and enlarge Christ's spiritual Empire over men's hearts and consciences. See Isaiah 2.4. Micah 5.12. 2 Cor. 10.4, 5, 6. Further, this may imply, that as outward Force cannot help forward, so it shall not hinder the Kingdom of Christ.

2. Possitively, by the power of Preaching the Gospel of Peace. [And he shall speak Peace unto the Heathen] the Gentiles: to whom he shall speak Peace, i. e. peaceably, as Psal. 85.8. & 28.3. by publishing of the Gospel of Reconciliation. See Acts 10.36, 37. Ephes. 2.17.

2. By the Extent of it; it should be as large as the World, stretching it self into all quarters of the Earth, [and his Dominion shall be from Sea] the Red Sea, or Arabian Sea, [to Sea] the Mediterranean Sea, [and from the River] Euphrates [to the Ends of the Earth] to the utmost Bounds of the Holy Land towards Egypt, viz. the River Sichor, or Rhinocornra. Now the Holy Ghost mentions these as the limits of Christ's Kingdom, not that it stretched no further, but partly speaking to the capacity of the vulgar, who conceived these Bounds to be of so large extent, as beyond them there was scarce anything; partly according to the Type: these were the utmost Borders first assigned to the Land of Promise, the Temporal Kingdom whereof was a Type of Christ's Spiritual Kingdom. which should extend in compass as far as the largest Borders of the Kingdom of the Israelites; partly by a common custom of speech, wherein the Borders of the Holy Land are put for the utmost quarters of the World: as Psal. 89.12. where Tabor and Hermon are put for the West and East. Psal. 107.3. Verse 10.

This of the Description of his Kingdom: in the third place follows the Declaration,

3. Of the Benefits that the Jews had, and should have by the Messias: and these respect,

1. The Time past, viz. Deliverance out of the Captivitie of Babylon, granted unto the Jews by virtue of the Covenant made with them, and ratified in and by Christ. [As for thee also] viz. O Daughter Zion. [By the blood of thy Covenant] that Covenant which was made first with Abraham, Gen. 15. and sealed by the blood of Circumcision, Gen. 17. that of his Seed the Messias should come, in whom all the World should be blessed: and which was afterward renewed in most solemn manner at Mount Sinai, between God and the whole Nation of the Jews; where he took them for his peculiar People, among whom to preserve his Church, and they took God for their God. The Conditions and Manner of which Covenant are expressed, Exod. 23. the latter end. and Chap. 24. the beginning. This Covenant was confirmed by the blood of Sacrifices, Exod. 24.8. figuring the Sacrifice of Christ, from whom this Compact between God and the Jews was to have its full ratification and strength. Now albeit the Jews (for the generality) had broken this Covenant, and were for such their Transgression sorely punished: yet God for his part was always mindful of it; and because of it, did remember the Jews in their Adversities, and delivered them out of Captivitie, that he might make good unto them the Promises touching the Messias. This is excellently described, Levite. 26.42, 44, 45. By virtue of this Covenant, as at other times, so now they were delivered from their great Captivitie under the Assyrians. [I have sent forth] set at liberty, [thy Prisoners] thy Captives, held in bondage and thralldom [out of the Pit wherein is no water] i. e. out of Prison; and the worst place in the Prison, the Dungeon: 〈 in non-Latin alphabet 〉 a darksom dirty Vault underground, wherein to Prisoners were let down. By which Metaphor is expressed the disconsolate and hard Estate of the Jews, under which they were held during the Captivitie. And this I take to be the plain meaning of this place, according to the reading of our last Translators, which is most natural to the original Text. To which reading the [ French also accord, only that they render [I have sent forth] by the future, I will send forth. Junius, and our first Translators distinguish this Verse into two several Clauses, whereof the former should imply Remission of Sins, the other Deliverance out of Captivitie. But the Text doth not kindly admit of those additions of [Infecta] in Junius, or [shalt be saved] in our old Translation. It is more natural to take those words [ 〈 in non-Latin alphabet 〉 ] absolutely, not construed with any that follow; as in the like construction, Psal. 73.2. and Verse 20. with many the like places in the Psalms.

Sanctius, after Ribera and other Popish Commentators, make a foul coyle about this Text, and to establish the false reading of the old Vulgar, and the new invention of Limbus patrum, fall upon this place, and bemangle it pitifully. There is no Remedy but in their opinions it must needs be corrupted by the Jews malice: 〈 in non-Latin alphabet 〉 of the feminine must needs stand for the masculine 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 corrupted for 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 foisted in for 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 cogged in for 〈 in non-Latin alphabet 〉 : else how should the Vulgar Greek and Latin be so mistaken, as to render it, 〈 in non-Latin alphabet 〉 , &c. and, Tu emisisti, &c. And how should Limbus be established out of this place, were it not an Apostrophe of the Prophet, speaking to Christ, and declaring how he by his bloody sacrifice had ransomed the Fathers out of their Purgatory, or infernal Limbus? Wherefore Sanctius is peremptory, Textus Hebraicus quem modo habemus, sine dubio corruptus â Iudaeis: and, Volunt autem dum Christo tantam gloriam, & nobis tantum ad veritatem (an old Wives tale) cognoscendam lumen invident, ad Synagogam suam, sieve ad Jerusalem restitutam, hunc locum non flectere molliter, sed violenter contorquere. Yea, in the orginall reading he sees not what reasonable sense can be made of it, and what great cause there should be, cur adeo in sanguine Foederis exultandum sit? to what purpose this of the blood of the Covenant should be alleged about the Restitution of the Jewish State and Church. Sure tis pity these men should not enjoy their conceits, who, rather then they will dare to suspect their own opinions, will venter to corrupt the Scriptures for the confirmation of any doting fancy. Which yet they cannot gain out of this place, no, though we read it according to their Criticismes. For what? must this Pit without Water needs be Abraham's Bosom? or must Abraham's bosom be Limbus patrum, a place (as Sanctius speaks) Magnae profunditatis & horroris, squallidus, teter, sordidus, bordering upon hell; proverbially so termed from common Prisons and Dungeons. Which (as Jeremiah's) were sine aqua, but not sine luto. They are unworthy their heads should ever rest in Abraham's Bosom, that make that place of the Saints rest, to be their layle and Prison. And Sanctius, with the rest, while here they give such dreadful Epithites to it, forget what Abraham himself saith of Lazarus in his Bosom, That he was then comforted, Luke 17.25. But no more of this Dream: I come to those Benefits; which respect,

2. The Time to come: and these are partly Temporal, partly Spiritual; as Christ is the Fountain of both unto his Church, and they concern either

1. The two Tribes, returned from Captivitie, to the Verse of the tenth Chapter.

2. The whole Nation of the Jews, from thence to the end of the tenth Chapt.

1. The Benefits upon the Jews returned home, in the times presently ensuing, till Christ's coming, are double:

§ § 1. Temporal preservation against the Violence of their Enemies, and by name, of the Graecian Empire, with which they were to have continual conflicts. This is set forth,

1. Generally, in

1. An Exhortation, showing them whither they were to repair for help and succor in this their miserable state: [Turn ye to the strong Hold] 〈 in non-Latin alphabet 〉 Fortress, where you may besafe against all dangers that come upon you. But what or who is this Castle or Fort to which the Jews are exhorted to repair for safety? I take it, that it is not Jerusalem, or the Holy Land, but the Messias, who would be to Jerusalem and the Jews a strong Castle of Defense against the Adversary. And this will better appear, if we consider who they are that are here spoken to, [ye Prisoners of hope] i.e. hoping, or who have hope, viz. of Deliverance. Who were these? Either the Jews in Captivitie, or else those that were now returned. Not those that yet tarried in Babylon; for they cannot be termed Prisoners of Hope, nor be thought to long for Deliverance, who when the Prison door was open, and an easy way made for their escape, refused the opportunity, and willfully continued in Babylon; as hath been seen before. And no doubt, but they, seeing how ill matters were likely to succeed with those that were returned, did applaud themselves in their choice, in sitting still where they were. Wherefore I conceive this speech is not directed to them, to exhort them to return to Jerusalem, but to those that were already returned, to persuade them to turn their hopes and hearts towards the Messias. They had been Prisoners in Captivitie, and were by him delivered out of it, Verse 11. and they were partly Prisoners still, expecting further freedom from such afflictions and dangers as encompassed them on every side: under the straightness and burden whereof this poor People sighed, waiting for the Redemption promised by the Messias. To these God speaks, and that in general, to the whole State, though haply more particularly also to such as looked not only for Temporal but Spiritual deliverance by the Messias: such as are mentioned Luke 2.25.38. though this is certain, that even the best among the Jews had their thoughts more upon a Temporal than Spiritual Redemption by Christ. The Jesuits here dream of another Apostrophe, which the Prophet makes to the Patriaks, sticking fast in the mire of Limbo, and expecting Christ's help to pull them out. A conceit as idle as that in the former verse.

2. In a Promise, that they should not only find succor by that strong Hold, but also have double comfort to that which formerly they had enjoyed. [Even today] when your State seems very miserable and deplorable; yet [do I declare] make an open Promise unto you [that I will render double unto thee] not only Defense against the Enemy, but such singular Favor moreover, as should be double to all that ever they enjoyed in their most happy Estate. Which was fulfilled by the incarnation of Christ, and publishing of the Gospel; a Benefit incomparably greater, than ever the Jewish State enjoyed in their greatest Prosperity, if they had made a good use of it. [Unto thee] 〈 in non-Latin alphabet 〉 a sudden, but not unusual change of the Person, for 〈 in non-Latin alphabet 〉 : God speaking, as it were, to each of those Prisoners in particular, or, collectively, to one, as all. Verse 12.

2. Particularly, describing this Deliverance of the Jewish Church, in many specials:

1. The Persons who should contend, including also the time when this Deliverance should be granted, and the Promise verse 12. fulfilled. The Persons Defendant are the Jews, Assailant the Grecians. And the Messias, after that by his power he hath preserved the Jews from the Grecians violence, should grace Judea with his Presence. [When I have bent Judah for me, filled the Bow with Ephraim, and raised up thy Sons, O Zion] Judah and Ephraim are here taken for the same, by an elegant variety, as before Verse 10. and are no more, but the Sons of Zion; such of the Jews as were returned. For that Ephraim, properly the ten Tribes, had anything to do with these Graecian Kings, it cannot be affirmed. Wherefore I take them for Synonymaes; unless we will, with Sanctius, say, not improbably, that mention is here of Ephraim, partly in regard that many of the ten Tribes returned with the two; of which before: partly in regard of the Epithite here given them, of filling the Bow, or Archerie, wherein the Ephraimites excelled, Psal. 78.9. [Against thy Sons, O Greece] Those Kings of Egypt and Syria, which were of the Posterity of Alexanders Captains, whom he brought out of Greece with him, and who, after his death, seized on those Kingdoms, and for many years grievously vexed the Jews. These Kings are principally meant, though they might also use Graecian Soldiers in their Armies, which yet is not very likely. By this place it is apparent, to what times this Prophecy is to be referred, namely, to that of the Maccabees, when the Jews were mightily preserved from the rage of so many merciless Tyrants.

2. The Means of their Victory and Deliverance, which should be from God, and not by their own Puissance: This is expressed,

1. Figuratively, in many lofty Tropes: which touch

1. Either the subordinate Means to be used by the Jews, but blessed and prospered by God. Their Bow, and Sword, and War-like Praeparations should have all their strength from God: The Jews should be Instruments, God the principal Agent. [When I have bent Judah for me, and filled the Bow with Ephraim] that is, Metaphorically, Prospered their Arms; as if not they, but myself did both bend and draw their Bows: or thus more simply, but to the same sense, When I have made Judah as my Bow bent, and Ephraim as a Shaft, wherewith I have filled, i.e. Drawn up my Bow unto the Arrow-head, to be discharged upon the Grecians. Some difference there is in the reading, The Paraphrast, the Vulgar, Junius, the French, and our former Translators, join 〈 in non-Latin alphabet 〉 to the first commandment, [When I have bent Judah for me as a Bow] but the accent Rebia over 〈 in non-Latin alphabet 〉 makes a comma there, and leaves 〈 in non-Latin alphabet 〉 for the next following: and so the reading is smoother than either our old, [Ephraim's hand have I filled] in that sense as 2 Kings 9.24. or the French [Et auray remply Ephraim comme un carquois, and shall have filled Ephraim as a Quiver] for Ephraim is not here the Quiver, but the Arrows, wherewith the Bow should be filled: Though Kimchi also interpret the place so, 〈 in non-Latin alphabet 〉 i. e. Ephraim erit mihi tanquam Pharetrae sagittarum plena. but this fits not so properly. Though for the sense the difference is little, all signifying, that the Armies and Arms of the Jews, should be God's powerful instruments for destruction of the Enemy: And so in the next words it is plainly expounded [And raised up thy Sons &c.] awakened and put courage into the Jews, to provide and stand for their Defense. [And made thee] O Zion, ye Jews [as the Sword of a mighty man] as a sharp sword in a strong man's hand that can use it to purpose. Verse 13.

2. Or the chief Means, viz. God's immediate power, manifested for their Deliverance. Which is declared by allusion to those Deliverances which God had in former times given unto the Israelites, at the Red Sea, in the Wilderness, against the Canaanites &c. wherein, by thunders, lightnings, and tempest, he shown his power in the defense of his People. [ And the Lord shall be seen over them ] his powerful Protection of his People shall be apparent: like as when he shown himself over the Israelites in the Cloud, Exod. 14.19.24. This is further described in three particulars, wherein God would fight for his Church,

1. Lightnings, which are compared to Arrows: [And his Arrow shall go forth as the lightning] swiftly, suddenly and unresistably.

2. Thunder, like the noise of a Trumpet, to sound to the Battle; and more, to affright the Enemy. [And the Lord shall blow the Trumpet] God himself shall be the Captain, and his Thunder shall be as the sound of a Trumpet, to gather his Forces together, and give a dreadful Alarm to the Enemy.

3. Whirle-winds, [And shall go] against the Enemy, with his People [with whirl-winds] Targum 〈 in non-Latin alphabet 〉 Tempestuous winds that hurl and scatter here and there with unresistable Violence. Sanctius understands it of the Swiftness of God's proceeding: but its better to interpret it of his furious Violence, which he would use against the Enemy; and therefore Whirlewindes, 〈 in non-Latin alphabet 〉 not simply Winds are spoken of. [Of the South] 〈 in non-Latin alphabet 〉 Targum 〈 in non-Latin alphabet 〉 because Teman lay South to Jerusalem. But why of the South? Sanctius gives two reasons: 1. Because like as the South Wind blows against the North, so these Judgments should fall upon the Northern Countries. This is far fetched, and little worth. 2. Because the South wind is more tempestuous than others. Arist. Met, l 1. c. 5. 〈 in non-Latin alphabet 〉 . This is something, if Aristotle's observation in Greece fit other Countries, and so Judea: which may be doubted, because of their divers Situations, this having Land, that Sea to the South of it, which much alters the Winds. Wherefore (I suppose) we may not unfitly interpret it by allusion to those Tempests, wherewith God overthrew the Egyptians at the Red Sea, Southwards of Judea. Which, how dreadful they were, not only in Thundrings, Lightnings, and horrible Rain, but also in outrageous Winds, is apparent by considering of those places, ( Psal. 77.16, 17, 18. and Exod. 15.10.

Touching the fulfilling of this Prophecy, whether God did show any such extraordinary works in the Battels of the Jews against the Grecians, or that hereby no more is meant than his present and special aide in their Deliverance; it cannot well be decided, unless Story were a little more particular in this business. Something there is 2 Mac. 2.21, 22 Chap. 5.2, 3. Chap. 10.28, 29, 30. Chap. 11.8, 10. Which shows, that God did manifest his powerful presence to these, distressed in very extraordinary manners s. q. Verse 14.

Thus we have the means of their Deliverance, expressed figuratively: the next is,

2. Plainly, in these words [The Lord of Hosts shall defend them] God, that is Captain of the Armies of Angels, Men, and all Creatures, shall fight for them, and give them the Victory. Verse 15.

Thus far the second particular, the means of their Deliverance: now follows the third.

3. The Victory it self, described likewise in Metaphoricall Termes, of eating the flesh, and drinking the blood of their Enemies. [And they shall devour] i. e. slay, and destroy; as the Targum, 〈 in non-Latin alphabet 〉 occidont: by allusion in this of eating, and that of drinking, to the barbarous Custom of many Nations, who ravened upon the very Bodies of their flaine Enemies. But the Jews should not be so barbarous: therefore the next words tell us what this devouring is, [and subdue with sling-stones] Synecdochice, by force of Artillery, and Weapons of War: Among which the use of the Sling was one, practiced by the Jews in ancient times, Iud. 20.16. 1 Chron. 12.2. and likely it was not quite neglected now. [And they shall drink] their Enemies blood, in that sense as before, [and a noise, as through Wine] shouting and triumphing in the shedding of their Enemies blood, as men use to do that have well drunk of Wine, which makes them merry and frolic: [And they shall be filled] with blood and spoil [as the Bowles] 〈 in non-Latin alphabet 〉 singular for the plural 〈 in non-Latin alphabet 〉 Bowles and Basons, that held the blood of the Sacrifices, [and as thee corners of the Altar] 〈 in non-Latin alphabet 〉 , by the Targum 〈 in non-Latin alphabet 〉 latus, the sides: but rather its the same with the four 〈 in non-Latin alphabet 〉 , whereon the Horns, 〈 in non-Latin alphabet 〉 , of the Altar stood: which were all bespringled with the blood of the Sacrifices. By which similitudes are setforth those bloody Victories which the Jews should get upon the Grecians. This Interpretation of this Verse seems agreeable enough, and it is so taken by the most: But Junius, and, with him, the French Translators, make another sense of it, understanding this verse of a double consequent that should follow their Victories, namely,

1. A joyful and peaceable Possession of their own Wealth, and the Enemies Spoyle. [They shall eat] i.e. quietly enjoy their State [after they have subdued] 〈 in non-Latin alphabet 〉 rendered [after] not [and] [the sling-stones] i. e. Metonymice, the Slingers; of which there were many among these Enemies of the Jews: and Synecdochice, their Enemies. [And they shall drink and make a noise, as through wine] rejoice greatly in their Victories and Peace, with such mirth as men use at Banquets.

2. Thanks-giving for their Victories: and they read the last Clause thus, [ They shall fill both or, (as) the Bowle, and or, (so) the Corners of the Altar] scil. with the blood and bodies of Sacrifices offered up in great number for a thanks-giving for their Victories. And unto this sense the Paraphrast inclines in part, and Rab. Scel. altogether: who comments thus, [They shall eat] namely, 〈 in non-Latin alphabet 〉 , the spoil of their Enemies [and subdue] 〈 in non-Latin alphabet 〉 [treading under their feet the stones of the sling] i. e. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 The Grecians, who are skilled in the Art of shooting and slinging. [and make a noise as through wine] 〈 in non-Latin alphabet 〉 with the voice of mirth and gladness, like those that drink wine. [and shall fill] 〈 in non-Latin alphabet 〉 their souls or hearts with good, or Mirth [the Bowle] 〈 in non-Latin alphabet 〉 that was full of blood before the Altar, [as the Corners of the Altar] 〈 in non-Latin alphabet 〉 where they offered wine, and the wine was poured out upon it, or flowed upon it. (So that he understands the Bowle to belong to one, the Corners to another Altar, and he quotes it out of the Talmid. But we find no such Altar (in Scriptures.) Ergo quaere.

4. The Cause of all this happy Deliverance, which is God's singular love and tender regard he hath towards the Jews, according to his Covenant made with them, that they should be his peculiar People, among whom he would establish his Church: wherefore as before he said [The Lord of Hosts shall defend them] so now here [The Lord their God shall save them in that day] with special reference to the Covenant which God entered into with the Jews: in regard whereof God promiseth that they shall be in his protection and chiefest care, in a double manner,

1. As a Flock, whereof he will be the Shepherd, and defend them. 〈 in non-Latin alphabet 〉 as a man defends his sheep with all his might, as Kimchi interprets, [—Save them in that day as the flock of his people] as a People which are to him peculiar; of whom he hath the Custodie as of a flock of sheep, among all the Nations of the world, who were but as Heards of Goats, or worse, as ravening Wolves, preying upon the Jews.

2. As the precious stones of a Crown or Diademe, which God will take care of to preserve and advance, as their King. [For they shall be as the stones of a Crown] 〈 in non-Latin alphabet 〉 as the stones of the Ephod, saith the Paraphrast; of which Exod. 28.9. but there is no reason to forsake the usual signification of 〈 in non-Latin alphabet 〉 for a Crown, or Regal Diademe, which is beset with stones of great price. And the Jews should be as dear to God, as such a Crown is to a King. This Interpretation of this place is justified by the very same Prophecy of these times, Isaiah 62.2, 3. where the like similitude is used, [Lifted up as an Ensign] 〈 in non-Latin alphabet 〉 following the propriety of the word, not taking it at large for 〈 in non-Latin alphabet 〉 , as Kimchi, For, the Jews should be, not like a Crown enclosed in a Cabinet, but set forth to the view of all, lifted up on high for a regal Standard or Ensign, for all People to gather themselves to it, and join themselves to the Church of the Jews. See Es. 62.10. & 11.10, 12 [upon his Land] in the Land of Canaan or Judea, wherein God preserved his Church, and advanced it as a Banner displayed, to call in the Gentiles to the society thereof.

Junius, Sanctius, and the French, construe it otherwise: either that by 〈 in non-Latin alphabet 〉 are meant Lapides separationis, i. e. terminales, limitanei, mere stones, set up to distinguish one Field from another: and then they refer it to the former, thus, God will save and feed them as a flock, within their proper grounds and pasturages, which the Enemy before time had encroached upon, but now Markes or Bound-stones should be pitched up, within which compass the Enemy should not approach: Or that by these stones of a Crown, are meant * Crowned stones; Tropaea opere coronario cincta & lemniscata; Pillars of Stone, whose Epistylia or Chapiters were wrought about in fashion of a Crown, and they set up for Trophies, in memory of such Victories as they should get. The former sense is very much strained, and this latter satisfies not fully.

Now this Cause of the Jews Felicitie is further and more plainly expressed in a pathetical exclamation, whereinto the Prophet breaks forth, admiring the singular goodness of God towards his Church. [For how great is his goodness, and how great is his beauty?] Whose? God's, or the Messias, who is good, and that in the most excellent manner, beautiful too: good and beautiful in himself, and also in his abundant favors, and the most comely Administration of his Church: his grace and wisdom in both is such as cannot be expressed. This Clause hath a double reference, 1. To that which goes before, whereto it is as a Conclusion. 2. To that which follows in the next words, and the beginning of the next Chapter, touching the Reliefe of their present Penurie, by sending Abundance. The division of the Chapters here make the cohaerence somewhat difficult: but if it be well considered, it will appear, that the next words belong to the matter of the next Chapter.

Hitherto of the first Benefit, viz. The temporal Deliverance of the Jews from the rage of such Parts of the Graecian Empire, as they had to do withal. Now follows the second Benefit towards these Jews that were returned, viz.

§§ 2. Reliefe of their penurious Estate, by promising them Abundance of outward Necessaries. The Jews had been a great while pinched with Famine, and for the time to come, having to deal with so many Enemies that should harry their Country, they might doubt to feel a continual scarcity of necessary Provision. But God that purposed to preserve them, meant also to provide for them: and as his goodness should be seen in the one, so should it not be wanting in the other, to supply them with necessary maintenance. This blessing is,

1. Promised: [Corn shall make the young men cheerful, and new wine the Maides] under these two species comprising all necessary Provision whatsoever: which should be afforded in such Abundance, as should make them who fainted before through scarcity and want, full of life, cheerfulness and mirth. 〈 in non-Latin alphabet 〉 germinare, aut florere, aut loqui faciet, scilicet, 〈 in non-Latin alphabet 〉 Metaphorically, fill them with joy and thanks-giving, and properly make them strong, lusty, and fruitful, who before pined and withered away, Lam. 2.12.21. And this was partly fulfilled at that time, when Zechariah prophesied, when God began to ease the People of their long famine, as it is Chap. 8.2. and Hag. 2. partly in times succeeding.

CHAP. X.

2. AMplified two ways:

1. By the true means whereby these blessings were to be obtained: which are,

1. Prayer unto God in the time of their necessities, [Ask ye of the Lord Rain] Synecdoch. for all other blessings of Fruitfulness and Encrease, whereof that is a principal Causs [in the time of the latter Rain] when there is greatest need of it. 〈 in non-Latin alphabet 〉 Pluvia serotina, The latter Rain, which fell in the latter end of the Spring, between the latter end of March and May, which brought the Corn to an ear, and made it kearne, before Harvest: There was another Rain also greatly needful 〈 in non-Latin alphabet 〉 Pluvia matutina, The former Rain, which fell in the Autum, about the latter end of September and beginning of October, in the seed time. Great expectation there was of these two most seasonable Raines: in regard that Syria and Judea lying very hot, there was not, nor is at this day usually for three or four Moneths space, from the end of May to the end of September, any rain at all, nay scarce so much as any Dew. And therefore if the former Rain in seed time had not fell, the ground, by reason of that long drought, would have been unfit for tilling for its hardness and want of moisture; and if the latter fell not before Harvest, the Corn would have parched away in the blade, before it had been eared and kearned.

2. God's Blessing upon the work of nature, in making Clouds, pouring out of showers, and causing the Earth to give her Encrease. [So the Lord shall make bright Clouds] 〈 in non-Latin alphabet 〉 the Seventie 〈 in non-Latin alphabet 〉 , apparitiones, mistaking the root from 〈 in non-Latin alphabet 〉 videre: The Chaldean 〈 in non-Latin alphabet 〉 ventos, but improperly, and not to the Text: The Vulgar nives for nubes, by an error of the Translator or Scribe. 〈 in non-Latin alphabet 〉 properly signify Fulgetra, Coruscationes, Lightnings, Job 28.26.

The French turn it properly [de esclairs] Junius [Nimbos] i.e. more stormy and violent Raines: our old Translators [white Clouds] our new [bright Clouds]. If we take it for lightnings, it must be understood by a Metonymy of the adjunct, Rain being a usual concomitant of lightning and thunder, though also such weather is more for terror than comfort. If we take it for Clouds, what is here meant by Bright, or White Clouds? seeing here is a promise of Rain, and such Clouds are barren Clouds; as experience shows, those that are full of Rain are dark and black. Buxdorfius verbo 〈 in non-Latin alphabet 〉 hath something to this Point not improbable, out of Bereschith Rabba, and the Talmud; to this effect, The Clouds have five names 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 are interpreted to be Nubes cursitantes, i.e. Thin Clouds, fleeting under the thicker and heavier: that which in English we call the Racke, and these are thin whitish Clouds that fly swiftly in the air most commonly before and after very rainy weather. And so they may be called 〈 in non-Latin alphabet 〉 Clouds bringing rain, as R. Solomon interprets 〈 in non-Latin alphabet 〉 here. Sed quaere.

[And give them showers of rain] 〈 in non-Latin alphabet 〉 Imbrem pluviae, Synonymicē, yet with some Epitasis, for plentiful and sufficient rain. [to everyone grass in the field] 〈 in non-Latin alphabet 〉 that is, as the Paraphrast well expounds it, 〈 in non-Latin alphabet 〉 i. e. Corn for the food of man, and grass for cattle: for 〈 in non-Latin alphabet 〉 comprises all, namely, 〈 in non-Latin alphabet 〉 olus, 〈 in non-Latin alphabet 〉 faenum, 〈 in non-Latin alphabet 〉 frumentum, and 〈 in non-Latin alphabet 〉 legumen, as Schindler observes verbo 〈 in non-Latin alphabet 〉 . Verse 1.

2. By the wrong means, whereto this People had formerly trusted, and been deceived, and whereto in their blindness they haply might have recourse again: these were their Idols and false Prophets. The little help and great hurt which the Jews had received from them is here largely expressed, to the intent that they might learn henceforward, whom to seek unto for succor, namely, to God alone. By that which is past he puts them in mind what should be the success for time to come upon like occasion. [For the Idols] 〈 in non-Latin alphabet 〉 in general, any Image, 1 Sam. 19.13. in special, Images dedicated to Idolatrous Worship, Gen, 31.30.34. so here, and very commonly the Paraphrast takes it for 〈 in non-Latin alphabet 〉 Worshippers of Images, but the Metonymy is harsh; twas to them the Idol spake vanity. [Have spoken] How? by Oracles uttered out of them, or by their Priests from them. That may be, and tis not unlike but the Devil used the like feats to cozen the Jews, as he did to the Grecians, and other simple Gentiles. But we may take it as properly with reference to the Idolaters Prayers, unto which the Idols, set up as gods, seemed to promise audience and performance of their wishes: and so the Idolaters conceited. But what they seemed to speak and promise, was but [vanity] 〈 in non-Latin alphabet 〉 wicked deceit and cozenage: there being in them no power at all to effect that good which they seemed to promise unto their Worshippers. [The Diviners] false Prophets, Sorcerers, Witches, Astrologers, and the rest of that damned crew, unto whom this People had resorted for counsel in time of their distress, [have seen a lie] instead of a true Vision from God, the Diabolical fancy of a seduced brain, and speaking as they conceived [Have told a false dream] uttered that for a divine Revelation, which was but a very dream, arising out of their own idle heads, or inspired by Satan, without all truth. [They comfort in vain] the Idols, the Prophets, have deceived the confidence which the miserable Jews put in their power, in their Prognostications: which failed them when they stood in need of their help, and sorted to a quite contrary Event than they expected. See Ier. 10.8. and 27.9, 15, 16. and 29.8, 9. Hab 2.18.

Now this their vain confidence for prosperity and security by such bad means

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