ANNOTATIONS ON ZECHARIAH

THE ARGUMENT.

Zechariah was sent of the Lord to be copartner with Haggai, to confirm the same doctrine, and to help on the work of building the Temple, and settling God's service. The Holy Ghost spoke by Haggai in a plain way of preaching; but alters his style in Zechariah, who has many visions of high and mysterious meaning, whereby to set out the doctrines and prophecies he was to declare: how marvelously the Son of God, head of the Church, interceded with his Father; and had formerly saved his Church in all trials and troubles, and punished her enemies. And being consulted about their present fasting, he answers, that God requires good works and holiness. And he shows that their fasting should be turned to feasting and joy in the Lord, upon the promises of such mercies as they might hope for, being truly penitent, and constantly pious, as well in temporals, until the Messiah; as in spiritual ones, after his coming. Whose coming is plainly and particularly specified; as also his death and passion; his kingdom and priesthood; the coming of the Spirit; the power and spreading of the Gospel; the calling of the Gentiles, and establishing of his universal Church. But the carnal and unbelieving Jews, unthankful to God, and enemies to his Christ, would cause the desolation of their city and nation by the Romans; and for killing the Lord of Life, they should be cast off from the covenant of grace, until the appointed time for their conversion.

To open some difficulties of this Prophet, and to make him more easy, observe that Zechariah tells; Christ is an angel and Jehovah, whom angels attend. Chaldeans chiefly had been horns to push and scatter Judah, Israel, and Jerusalem: Persians were carpenters to fray them, and to beat down their strength; that scattered Judah might come to their country again, Chap. 1. Jerusalem shall be built; that Christ is a fiery wall to his church; and that Jerusalem, the church under Christ, shall be inhabited as towns without walls, and so in the number to come to it would be incompassable, Chap. 2. Joshua the high priest was a type of Jesus, the true high priest of his church, Chap. 3. The golden candlestick has two olives, which stand before the Lord of the whole earth, signifying the church supplied with sufficient graces: whence all which filled with grace testify and bear witness to the truth, are for number termed two, as Apoc. 11. 3, 4. Chap. 4. The Ephah, and woman, show the sinfulness of Babel, Chap. 5. By four chariots coming out of mountains of brass, and horses of divers colors, are meant God's armies, and attendance of angels, diligently running up and down the earth, and executing his commands. Mountains of brass are signs of the most powerful and unsearchable providence; from whose secret, most firm and inevitable counsels and decrees do proceed: horses represent swiftness and speed: divers colors, divers sorts of administrations for Judah at home, and yet in Babel, to comfort and keep them, lest they should seem cast off. So that in God we see foresight, power, and readiness to help and keep them wheresoever they are, angels being his ministering spirits, for their good, who are heirs of salvation, Heb. 1. 14. and for to plague their enemies. And so Persians, who had conquered the Babylonians, (as they of Babel had mastered the Assyrians, who had formerly brought under them the Syrians) should be plagued by Javan, that is Greeks: and then after Javan, that is, Ezekiel's Gog-magog, in two kingdoms, Syria and Egypt, the Seleucidæ and Lagidæ, should be plagued by the Romans for their wrong done to Judah: the pride of Assyria should be brought down, and the scepter of Egypt depart away, Chap. 6. & 10. Babel had been as a pit without water, whence God had brought up Israel, prisoners of hope, calling on the rest to return, Chap. 9. Christ the king of his church will come lowly, riding upon an ass, Chap. 9. yet strengthening his people to tread down their enemies, Chap. 10. shall be sold for thirty pieces of silver: and breaks his shepherds' staves of Beauty and Bands, Chap. 11. shall be pierced: and they that do it shall mourn when they consider it. See Acts 2. 37. Apoc. 1. 7. Chap. 12. He the shepherd shall be smitten: and the apostles, the sheep, shall be scattered, Chap. 13. And Jerusalem shall be destroyed: the Lord's feet standing on Mount Olivet to see it done. On Mount Olivet Christ told the same thing to his disciples, Matth. 24. 34. There he was taken by the Jews, who brought him to his death: and there about forty years after the death of Christ, will the Lord stand, not as an adversary to, but as a helper of the Romans, to revenge his son's blood, by destroying the Jews' city, temple, and nation. And lastly, a new Jerusalem shall be built, whither all nations shall come from year to year, to worship the king, the Lord of hosts, and to keep the feast of tabernacles: and as Isaiah also foretold, Esay 66. 23. from one new Moon to another, and from one Sabbath to another shall all flesh come to worship before me, saith the Lord. And this could not be properly at Jerusalem, but in every place, where God was purely worshiped under the Messiah. This is the sum of Zechariah. He prophesied (as Haggai did) in the reign of Darius, (in whose sixth year the temple was built and finished, Ezra 6. 15.)

He prophesied in this Darius, his second year, eighth month, Chap. 1. 1.; his second year, eleventh month, twenty-fourth day, Chap. 1. 7.; his fourth year, ninth month, fourth day, Chap. 7. &c.

He speaks in types, partly hortatory: generally to all the people, Chap. 1. & 2.; specially, to Joshua, Chap. 3., and Zerubbabel, Chap. 4. Partly monitory, concerning false prophets, Chap. 5.; consolatory, concerning Christ, Chap. 6.

He speaks in plain speech, handling their state: present, in answering the question of their fastings, Chap. 7. & 8.; future, under Christ incarnate, Chap. 9. & 10., crucified, Chap. 11, 12, 13.; after Christ, Chap. 14.

CHAPTER 1

Verse 1. {In the eighth month} Haggai began in the sixth month, Hag. 1. 1. See Ezra 5. 1. When as the Jews were in ill state through famine, and the work of the temple but newly taken in hand.

{in the second year of Darius} See in Hag. 1. 1. For the other days, and years of the prophecies of Zechariah, when they fell out, see on verse 7. and Chap. 7. vers. 1.

{came the word} To him as a prophet, to preach it to the people. And this phrase and expression is common among the prophets.

{unto Zechariah} This is most likely to be that Zecharias mentioned, Mat. 23. 35. Luk. 11. 51. Though his death, and the manner of it, be not recorded in the Old Testament; he being contemporary with the last prophet, and his father's name the same here and there; and the temple built in his days, Ezra 6. 14. Whereas that Zecharias, 2 Chron. 24. 20, 21. was the son of Jehoiada the priest, and was slain by the command of Joash king of Judah, many ages before this prophet's time.

{the son of Iddo} Ezra 5. 1. & 6. 14. Not that Iddo the seer and prophet, 2 Chron. 9. 29. and 12. 15. and 13. 22. For this lived many ages after that time.

{the Prophet} This relates not to Iddo, but to Zechariah.

Verse 2. {The LORD hath been sore displeased} Heb. with displeasure displeased.

{with your fathers} He speaks not of foreign nations, but calls them home to domestical examples; and seeks to affright them with God's judgments, that they should not provoke him as their fathers had done, whom he so grievously punished, Heb. 10. 30. Of this sore displeasure the Babylonish captivity was a history sufficient. The intendment of this narrative follows in the next verse.

Verse 3. {Thus saith the LORD of hosts} This name is thrice taken up in this verse, to add the more force to his doctrine and exhortation; to gain it the more entrance into their hearts: as giving them thereby well to know with whom they had to deal.

{turn ye unto me} Turn from your sins. They did not build the temple; they had strange wives; they were grown secure and careless; notwithstanding all their plagues in the Babylonian captivity, they had little religion or piety left among them. Now God exhorts them to repent, to turn from their sins to him, as Mal. 3. 7. Thus God seeks and sues first, and would prevent them by his grace; and he would have his former sore displeasure to school them to it. They and their fathers had sufficiently tasted thereof; their sense and experience should learn them better obedience, and to make better use of God's rods and punishments, Heb. 10. 30. And thus should God's judgments upon our fathers, or us, work with us, else God complains the more, as Amos 4. 6, &c. and we are left inexcusable the more. But the question is, can we ourselves, of ourselves, turn unto God? Answer: God requires nothing of us, but what natural reason itself does tell us that he justly demands, and we in duty ought to perform. But if all this were now in our own power, then the grace and assistance of the Holy Ghost were in vain and superfluous. The use of the law in such like precepts, and exhortations, is not to show us our own strength, power, and ability, but our disability; to show us our duty; to reveal sin, and increase it, to work wrath, to be our schoolmaster to whip us to Christ; to make us look out abroad for a physician; to seek strength and help elsewhere. But then, says the papist, God in his gospel promises help, if men by their natural endeavors prepare themselves to it, and so in a kind of congruity do merit it. Answer: So the rise and original should be in man's free will, not in God's free grace; and the main work of conversion likewise should be the act of man, not the work of God, or gift of his grace: God according to them never giving or working more by his grace in us, than the ability only, and the act itself, after that ever left to the power and pleasure of man himself. A thing contrary to the doctrine of God's free election, grace, and glory; to the nature of him, and his decrees, and the whole current of the Scriptures: Rom. 9. 15, &c. Phil. 2. 13. Joh. 6. 44, 65. Act. 13. 48. Eph. 2. 8, 9. 2 Tim. 2. 25. Briefly the meaning of these words is this, let your fruits declare that you are God's people; and that he has wrought in you by his Spirit, and mortified you, for else man has no power to return to God, but God must convert him: as Jer. 31. 18. Lam. 5. 21.

{and I will turn unto you} I will again make you feel the effects of my grace and favor, Mic. 7. 19. I will be reconciled unto you, and bless you. After their return from Babylon, for their renewed sins, he renewed his wrath, and punished them with famine and otherwise, Hag. 1. 6, 9, 10, 11. and ch. 16. 17. Now upon their turning to God, he would turn away those punishments, and turn unto them in much favor, and manifold blessings upon them.

Verse 4. {Be ye not as your fathers} They boasted much of their fathers: And they would do as their forefathers had done, Jer. 44. 17. Indeed custom of sin by continuance derived from our forefathers and their example, makes it become almost a law unto us. But this is no good shield or shelter for us, Psal. 95. 8, 9. 2 Chron. 30. 7, 8. Nay, rather it kindles God's anger the more. They are much reproved for it here.

{unto whom the former Prophets have cried} Here was God's love and care in sending them; and the prophets' faithfulness in discharging their duties. 2 Chron. 36. 15. Jer. 7. 25. & 25. 3. and ch. 32. v. 33. and 35. 15.

{turn ye now from your evil ways} Isai. 31. 6. Jer. 3. 12. and 18. 11. Ezek. 18. 30. Hos. 14. 1.

{but they did not hear} So greatly were the prophets, and God's word in their mouth, contemned. Such was their ingratitude in not answering God's love, and care of them. Though they could not deny, but were convinced of the evilness of their ways, yet they shut the gate of God's grace, and turned their back from him, Jer. 2. 27. and 32. vers. 33.

Verse 5. {Your fathers where are they?} Some understand these words as a reproach against their fathers, and against the false prophets, in the next words. Others, as God's insultation over the Jews, in these words; and their answer in the next words, that the true prophets were dead, as well as their fathers; and God's reply in the sixth verse. But the plainest meaning, is to take all in this verse by way of concession, both your fathers, and also the true prophets, are dead and gone; but mark what follows.

Verse 6. {But my words} Though they are dead, yet they took not away with them the memory of my words and doings. The remembrance of them should not fall out of your minds.

{did they not take hold of your fathers?} Were my words dead? was I vain in my threatenings? did I not put in execution what I spoke by my prophets? felt not your fathers the effect of my words? why then do not you take warning by them? we must not obliterate the memory of God's judgments, but make use of them, as 2 Pet. 1. 15. and 2. 6. as Heb. 11. 4. Such monuments of God's exemplary judgments speak out for our amendment.

{take hold} Or overtake. That is, overtake and catch them: as huntsmen the prey; or one enemy another in flight, though they sought means to make their escape. The accomplishment then of their prophecies after their death has shown sufficiently that their words died not with them: and your fathers in their calamities acknowledged as much, and began to turn to God: and it is fitting for you to follow them therein, and to accomplish it.

{They returned} It may be, repented, or were better advised, and came to the right knowledge of their estate, as Mal. 3. 18. at leastwise were brought to that confession following.

{like as, &c.} Lam. 1. 18. and 2. 17. Or, at the worst, this confession God extorted and wrested from them, forced them to acknowledge thus much; God, not fate or fortune to be the author of their punishments; and secondary means to be but his instruments, God by them doing the thoughts of his own counsel and will; and that they did deservedly endure them, and were broken by them. And might not all this be sufficient instruction to their posterity, good lessons for their children?

Verse 7. {The twenty fourth day of the eleventh month} In the third month after the former date, vers. 1. And this month contains part of January, and part of February. And this date here continues and contains all that follows to the seventh chapter; all being but several parts, one after another, of a various vision continued. And was that day two months after Haggai ended, Hagg. 2. 20.

{in the second year, &c.} See on vers. 1.

Verse 8. {I saw} A vision here goes with the prophecy, as an explication of it, and a seal of the certainty and truth of it. The particulars follow after.

{by night} The usual time for visions. Yet some apply this to imply the obscurity of the vision: as also the myrtle trees, a black or dark wood, and a shady tree; and the bottom, or profound and deep place. But we must not too particularly allegorize or descant upon each syllable in this vision: and then the general meaning will be plain enough. The place of this vision where it was, is not set down: yet it appears that Zechariah was now in Jerusalem, Chap. 6. 10, 11. Ezra 5. 1. and 6. 14. though likely this vision might seem to him to be in Babylon.

{a man riding} The Son of God appearing in human shape; as Chap. 3. 2. Captain of the Lord's host, Josh. 5. 14. in likeness of a horseman, ready appointed to make out for his; who as archangel, Jude 9. and captain of their host or chief, sends his angels, and they give him an account, vers. 11. He is called an angel, vers. 9. 11, 13, 14, 19. and the Lord, vers. 20. and he stands hard by the prophet, vers. 10.

{upon a red horse} Why red? in the same sense that this color is given to his garments, Isa. 63. 1, 2, 3, &c. and to the angel's horse, Rev. 6. 4. Some interpret it to be of a fiery color, to signify God's fiery anger against the enemies of his people, the execution of which he came to tell the prophet of.

{Among the Myrtle trees} Which represents the church, composed of low and weak plants, but holy and precious ones; as the myrtle tree is, Rev. 1. 13. See Neh. 8. 15. Isai. 41. 19. and 55. 13.

{in the bottom} By this property of the myrtle tree that delights in valleys, and seashores, and rivers' sides, is signified the lowly and abject condition of the church in this world; and particularly the subjection it was then in under the Persian empire.

{behind him} That is, behind the man riding on the red horse, as attendants, captains, and scouts.

{red horses} With horsemen upon them which were created angels, ministers, and warriors under their head. See Psal. 68. 17. and 34. 7. Job 1. 6. and 2. 1. Now by these colors, it seems, may be understood the angels' several services; the red ones for punishment, the white ones for grace, and the speckled ones for chastisement in visitation.

{speckled} Or bay. Some by these understand the various estate of the people of the Jews, mixed of gladness and sadness, as it then stood.

Verse 9. {The Angel} The same as was among the myrtle trees, namely, the Son of God, who appeared in this vision in both these qualities, of head of the church on horseback, and of her prophet in shape of an angel, vers. 13, 14, 19.

Verse 10. {These are they} Angels whom God pleases to use as his ministers.

{whom the LORD hath sent} God the Father has sent them by me, the Word of God, and revealer of his will to all his creatures, and the mediator of his church. The Lord sits not idle in the heavens, but sends, and sees, and orders the affairs of mankind; uses these as his messengers, posts, cursors, scouts.

{to walk too and fro} Diligent in their employment, Heb. 1. 14. and so is Satan in his sinful way: Job 1. 7. and 2. 2. 1 Pet. 5. 8.

{through the earth} The whole earth, to search and see the state of all heathen nations, as well as of the church, and to make relation to God of it. Not yet that God omniscient is ignorant of anything, Heb. 4. 13. or needs the ministry of angels, as kings on earth do need the service of their officers and attendants; but that he pleases to use them as witnesses and ministers of his will; and here taking upon him the person of man, the more familiarly thereby to impart his mind unto us; and to assure us of his care of human affairs; and to shadow out thereby in some sort the greatness of his majesty, by the example of earthly kings, whose glory is in the multitude and magnificence of their attendants.

Verse 11. {And they answered} So ready are the angels at his beck to answer the mind of Christ, and to give account of their service and employment.

{we have walked} An example of obedience, Matt. 6. 10.

{all the earth sitteth still} All other nations, the eastern people, and all other countries about Judea, are in peace and prosperity: only your people cannot recover themselves of their late calamities.

{is at rest} Or is inhabited.

Verse 12. {The Angel of the LORD} Namely, the Son of God, who is intercessor to the Father for the safety of the church. This shows the tendency of the vision, whence is easy to gather the whole sum of it.

{How long?} A complaint in prayer. As is usual in prayers. So Psalm 6. 3. and 13. 1, 2. and 74. 10. and 79. 5. and 90. 13. The saints on earth out of the infirmity of the flesh, oft complain of God's cunctation and delay in sending succor; their preposterous zeal sometimes pours out their cares, and exonerates their griefs and sorrows into the bosom of God; yet with submission to the will of God. The wicked do it with murmuring and repining. The angel of the covenant here does it in most holy manner. As likewise Matth. 26. 39, 42, 44. Heb. 5. 7. He doubts not here, but urges the accomplishment of the promise.

{Mercy} This is the true plea of prayer: And the thing that must oversway the church's sins.

{these seventy years} Jer. 25. 12. and 29. 10. Dan. 9. 2. of the captivity, as Zach. 7. 5. according to the foresaid prophecy of Jeremy: the times of which lasted yet, though the people were set at liberty long before. They which make the seventy years to be but now ended, at this very time, do thereby make the complaint and grievance to be unjust. Some indeed observe two seventies, reckoning one from the first of Nebuchadnezzar, or fourth of Jehoiakim, to the first of Cyrus, or Darius the Mede, upon the taking of Babylon. The other from the destruction of the city and temple of Jerusalem in the eleventh of Zedekiah, to this second year of Darius Hystaspis. But the former in all probability and reason is here related unto, as being the principal. Here we see the angel alleges God's promise, as the ground of his prayer. And so the godly use in prayer to allege unto God the promises he has made them. They prescribe not anything to God, or limit the Holy One of Israel; but produce his word as their warrant, and trust to his truth in his promises. And indeed this is the basis of our faith and hope in prayer. But childishly hence do the papists gather, that we may, and must pray to angels. There is indeed a holy kind of association between angels and us, in our head Christ, John 1. 51. They are ministering spirits for us, and our patrons in a kind, if we will so call them; and by their ministry to God, seek to comfort us the more, in assurance of his care over us. The servant of Elizeus was much animated when he saw the mountain full of horses and chariots of fire round about his master, 2 King. 6. 17. But this is no warrant for us to pray to them. And yet more childishly do they make a leap from angels, to saints departed, for our praying to them. God alone must be prayed unto, it is his proper service. And so here the angel of the covenant, or our mediator prays to him.

Verse 13. {The Angel that talked with me} This is the man that riding upon the red horse stood among the myrtle trees, ver. 8, 9. The angels, cursors, or scouts, make their report to him, ver. 11. He prays and complains to the Lord, ver. 12. And the Lord here verse 13. answers him: whereupon he gives a charge and command to the prophet to proclaim God's merciful promises to Jerusalem, and Zion, and the cities of Judah, ver. 14, 15, 16, 17. including his sore displeasure against their enemies.

{with good words} With such promises as tended to the relief of the present miseries they were in. This seems to allude to that, Esay 40. 1, 2. These words of comfortable promises, of his propensity and kindness towards them, must suffice to support their patience and hope, and animate them to go on in the building. It seems the prophet's former objurgation, ver. 2. 7. took some good effect; and thereupon this consolation follows. After their long time of sadness for their desperate evils, now the fit time of gladness and comfort was come, Psalm 102. 13.

Verse 14. {Cry thou} With courage, alacrity, and boldness; with a loud voice. See Esay 30. 7. and 58. 1. Matth. 3. 3. Luke 8. 8.

{I am jealous} The sum of those good and comfortable words, ver. 13. which were given to the angel for the use and behalf of the people. God speaks of himself, as usually in Scripture, in the person of a man, of a dear loving husband, Chap. 8. 2. Joel 2. 18. See Exod. 34. 14. Esay 9. 7. Though for a time God defer his help and comfort from his church, yet this declares that he loves them still most dearly, as a most merciful father his children, or an husband his wife; and when it is expedient for them, his help is ever ready. And this should stop our overhasty wishes, and be our stay and support in the meantime.

Verse 15. {Very sore displeased} He meets with an objection, and answers that doubt and complaint, why the nations of the earth were so quiet and at rest, and God's people only in affliction. He shows the rest, and ease, and prosperity, was but a cursed one, as all such is which flows not from the love and favor of God; we must wait a while, and look to the end of it, Psal. 37. 1. &c. And we shall see enough of God's sore displeasure in it. See Mal. 1. 4. Nahum 1. verse 2. They shall in the end pay dearly for their ease and jollity: Ezech. 25.

{but a little displeased} I was willing to punish my people by their means, and absolutely resolved so to do, Jer. 14. 11. and 15. 1. Ezech. 14. 14. But yet with a moderation, a little time, befitting the end, which was to correct them; and according to my mercy toward them, remembering my covenant toward the remnant, though the body of the forlorn and desperate sinners were destroyed.

{and they helped} The instruments which I have made use of therein, have added their rage, and the excesses of their cruelty thereunto, not containing themselves within the limits of my revealed will, though they could not go beyond my secret permission. See Isa. 47. 6. Psal. 69. 26. God had his bridle in their jaws. And he speaks not so much of what they did, as with what cruel mind, and to what destructive end they did it.

Verse 16. {I am returned} I went away and hid me from it, in my anger, Hos. 5. 15. But now I make an end of my chastisements, and am come again with many comforts, and tender mercies to relieve it.

{with mercies} God's mercies are the fountain and foundation of all our hopes, the remedy of our miseries, most necessary to be tendered to, and pondered by the faithful, to cheer up their souls, and support them in the midst of their infirmities and calamities.

{My house shall be built in it} Now the acts of comfort do come in, and flow from his mercies. For indeed his mercies, and reconciliation are the only cause of building his house, and preserving his church in the world, for their sins deserve it should be rooted out: yet out of God's mercies it shall be built, notwithstanding all the opposition of all the enemies. See Ezra 4, 5. and 6. Chapters.

{a line shall be} That is, her buildings shall be reedified, and made up again, Hag. 1. 13. Neh. 3, 4. and 6. Chapters.

Verse 17. {Cry yet saying} ver. 14. now the second time.

{my cities} He extends the promise to other cities of Judea besides Jerusalem, not this only of Jerusalem, but others also round about, of inferior note, Neh. 3.

{through prosperity} Heb. good. That is plentiful increase of corn, cattle, and all manner of fruits of the earth, as Chapter 2. 4.

{shall yet be spread abroad} Enlarged, multiplied: yea, and laden, pressed, burdened with plenty and prosperity. Notwithstanding the mean and poor estate which the whole country is now in, it shall be replenished with such abundance, that your places and presses shall be full and run over, as vessels and fountains that have more than they can hold, as Prov. 5. 16. See Esay 49. 18. &c. and ch. 54. 1, 2, 3.

{Yet} This particle is used four times in this verse. To note the stability of the promise, and assurance of performance. Notwithstanding all, and all manner of lets and hinderances, interruptions, and discouragements, past and present, yet God will carry on, and now accomplish his work.

{comfort Zion} Shall confirm and renew the right and privilege which he had granted her, of being the place of his residence. See Isaiah 14. 1. Zechariah 2. 12. Esay 49. 13. and 40. 1.

{choose Jerusalem} Speaks not here of eternal election, Rom. 11. 29. But of their temporal estate, and being in the world; chiefly of their condition in outward respects, differing so much from what formerly it was: not yet excluding his inward and spiritual blessings. Thus God rejects, and chooses again, Jer. 3. 8. and 2. 1, 37. Lam. 3. 31. When we turn ourselves from God, and he turns his face from us, we can think no other but that we are cast off, Jer. 33. 24. Hos. 9. 17. Upon their conversion, God is said to choose them again, and return with his blessings to them.

Verse 18. {Then I lift mine eyes} Another vision, or part of the former, clear of itself.

{four horns} Signifying the church's enemies, which she has, and shall ever have in the world. We must not think it a strange thing to see it so now. They as horns shall push at her, and bruise her. See Psal. 22. 21. Jer. 48. 25. 1 King. 22. 11. These four respect not the four monarchies, but their present enemies, and neighboring nations compassing them about on the four corners of the world, viz. the Syrians, Assyrians, Babylonians and Persians, from the north; the Ammonites and Moabites from the east, the Edomites, and Egyptians from the south, and the Philistines from the west. All which appears in Jeremy and Ezechiel. Some conceive these horns to be iron horns, such say they, as warriors did wear upon their helmets: See 2 Chro. 18. 10. However, fit workmen are brought in to break them.

Verse 19. {What be these?} What do these signify? what is meant by them? the prophet is desirous to learn, and reaps the fruit of his desire, a ready information.

Verse 20. {And the LORD shewed me} The angel that talked still with the prophet is here called the Lord Jehovah. Christ our mediator is God, the Son of God. He here executes his office of mediation, neither ever was, nor can be the church without him. Through him the head, are the godly all joined to God, and reconciled to him; neither can they be any other ways.

{four carpenters} These carpenters or smiths, as 1 Sam. 13. 19. are a figure of the instruments, which ruined those enemies that persecuted the church, and declare that no enemies' horn is so strong, but God has an hammer to break it in pieces. God's remedy is ready at hand, and as many remedies as there are maladies. He can make her enemies ruin one another, to work her deliverance. Let this consolation add patience to the church, as knowing that the gates of hell shall never prevail against her. But though she be a little flock, yet she shall be preserved amidst many herds of roaring lions, and ravening wolves.

Verse 21. {So that no man} So that they have easily brought it to pass to scatter Judah, seeing none had power to resist them.

{to fray them} See that in Judg. 7. 19.–22. And that 2 King. 7. 6, 7. A panic fear. See likewise that, 2 Sam. 5. 24. And that 2 King. 19. 7, 9.

{to cast out} So to fray them, as to cast them out, and eject them, not only out of the land of Judah, and their tyrannical possession, and oppression of it, but also out of their own lands and dominions.

CHAPTER 2

Verse 1. {I Lift up mine eyes again} In a vision. And this much makes to the same purpose as the former did, and serves to confirm it. Looking upon the present state and face of things, as they now stood, the restoration of Jerusalem, according to the many glorious promises made thereof, was a thing very hard to be believed. This other vision is therefore afforded, to strengthen it. And we are admonished to lift up our eyes in vision spiritually to view, and consider of it.

{a man} A created angel, in the shape, not substance of a man. Thus God deals the more familiarly to converse and communicate his mind to man. Some understand this of the Son of God in human shape.

{with a measuring line} See Ezech. 40. 3. and 47. 3.

Verse 2. {whither goest thou?} Attention, and diligent inquisition is to be learned by the example of the prophet. So Act. 8. 34. & 16. 30.

{to measure Jerusalem} Whose building was promised, Chap. 1. 16. And this is the main end of this vision, now that the four horns by the four carpenters were scattered, and the hinderances of building it, removed.

{to see} That the builders, whom God the master builder will use in it, may see the due measures of it.

Verse 3. {The Angel that talked with me went forth} Chap. 1. 9, 14, 19. It seems towards Zechariah who stood somewhat afar off, verse 4. Christ drew nearer, the better to speak unto me, happily if the other angel had not proffered his service to Christ.

{and another Angel} A created angel. Their prompt and proffered obedience. See on Chap. 1. 11.

Verse 4. {Run,} So Christ said to the created angel: He that was the Son of God, commanded the other, who was but a creature, to expound the vision of the line to the prophet.

{young man} Zechariah. He seems then to be born in Babylon; and not to live there till his old age, as some have imagined: but that he came thence a young man, being such now in Jerusalem or Judah, in the second year of Darius, Chap. 1. 7. Or, this may happily relate to his mean condition, in comparison of the angels among whom now he did converse.

{saying} Here is God's care of his church in using and employing his angels thus in the ministry and service of it. And God's readiness to grant the requests of his people, and to instruct them when they desire to learn.

{Jerusalem shall be inhabited as towns without walls} Jerusalem had been a famous city, made up of three towns, famous by heathen writers among the chiefest cities of the east. See Lam. 1. 1. & 2. 15. & 4. 12. Now it lay yet in ruins. And after this, upon the rebuilding of the walls by Nehemiah, much ado there was to get it inhabited, Neh. 7. 4. & 11. 1, 2. but a few returned from the Babylonish captivity, they saw themselves far from what the glorious promises of the prophets foretold: Hereupon they might sit down in sadness, if not sink in despair. God here by his angel and prophet meets with this sore tentation, renews the glorious promise fully, tells them no walls shall be able to contain so great multitudes; the angel may leave off his measuring, and measuring line, Isa. 49. 19, 20, 21, 22. And they should not measure things by what they saw, but what they were yet to hope for, not tie up those promises to so short time, but yet wait a while: The number of those that shall come thither shall be so great, that it will be impossible to compass the city with walls large enough. Figurative terms, to signify chiefly the infinite number of believers which shall be called into the church, by the preaching of the gospel, Ch. 1. 17. And thus this vision sets forth the great and marvelous enlargement of the church under the Messias. See Isa. 54. 2, 3. & 60. 4. 11. & 49. 20, 21. There is then one measure of Jerusalem before God, though another now in the eyes of men.

Verse 5. {A wall of fire} She shall be safe and secure, though without stone walls and bulwarks, towers and fortifications, ditches and trenches: God will be a wall of fire, that is, an impregnable wall and defense, which none can pass through, Isa. 26. 1. & 60. 18. to secure her, and confound her enemies.

{The glory in the midst of her} My presence in spirit, grace and power, shall make it glorious; as the residence of a king is glory to the royal city, or as formerly in the desert, the glory of God showed itself in the signs of the pillar, and of the cloud, Isa. 60. 19. Though now never so few, never so poor and inglorious, yet then in me alone shall her glory be.

{ho, ho} Most of the Jews returned not out of the Babylonish captivity, but stayed behind, preferring their ease, their planting and commodities there, before the returning into a vast desolate country, attended with many troubles and dangers, forgetting thus the land of promise, and making themselves little better than the heathens, such was their contempt of God and his worship, and their ingratitude for their freedom and deliverance. Here therefore they are reproached for so doing, and earnestly called upon to return from thence; and by this figure all the elect are exhorted to leave the world, and the corruptions thereof, to come into Christ's church.

{and flee from the land} Isa. 48. 20. & 52. 11. Jer. 50. 8. & 51. 6, 45. Rev. 18. 4. and from the evils present and to come, that shall betide them that abide there.

{for I have spread you} Babylon cannot be your country, nor a blessed and holy abode for you, seeing I sent you thither to exile and punishment, where you were cooped up, as birds in a cage, or persons in a prison; wherefore when I set you at liberty, freely to fly away, as a bird in the open air, make use of my benefits; and doubt not, but as my justice punished you, so my mercy can repair you; he that gave the wound can heal it, and can turn you again; you may trust his power and goodness, if you let not slip this acceptable time, and shut the gate of grace against you.

Verse 7. {Deliver thyself, O Zion} Come forth speedily, see Jer. 51. 6, 45. Act. 2. 40. else the fault shall be wholly in you, having those means afforded you: Remember Zion, Psal. 137. 1, 3, 4, 5, 6. It is God's rest and dwelling place, Psal. 132. 14. 1 King. 6. 13. and why should the living stones of God's spiritual Zion remain still in Babylon, as in another Egypt? God's grace when he reaches out his hand to help us, is not to be rejected.

Verse 8. {For thus saith the LORD of Hosts} These and the like words are very often repeated in this vision, for the more assurance and confirmation of the several things contained in it.

{after the glory} Concise words and general, wrapped up in some obscurity. Some thus; After the Jews' glory, or glorying over the Gentiles shall cease, then, &c. Some rather thus; After the glory of God now already begun to be showed, in the bringing back the people from the captivity, God will not give over, nor make an end, till he perfect his work, build the temple, and take such order with the heathen nations, their enemies, that they shall not only not hinder and obstruct the building, but become a spoil and prey to their servants the Jews: and thus he argues from the beginning, to the proceedings and perfection; as if he should say, You see now the beginning of the glory of God's gracious dealing with you, he will go on, Psal. 138. 8. he will restrain the nations from hindering of you, yea, they shall become a prey unto you; yet this glory which does but glimmer now, shall not receive its full luster till the coming of Christ, then shall that mentioned in the fifth verse, most gloriously shine and appear.

{hath he sent me} These are the words of Christ delivered to Zechary, by that created angel that went out to meet Christ, the angel of the covenant, with this charge and message from Christ, put in his mouth, v. 3, 4. They are the words of the Son of God speaking of his Father, God the Father sends his Son against these nations.

{Toucheth the apple of his eye} Of his own eye, hurts himself, puts out his own eyes, does thrust his own sword through his own heart, or rather touches the apple of God's eye, as the meaning is, Deut. 32. 10. Psal. 17. 8. The eye is the tenderest part; we cannot endure to have it touched. So you are so dear to God, that he can no more suffer your enemies to hurt you, than a man can abide to have his eyeball touched.

Verse 9. {I will shake mine hand} Wherein there is a rod of iron to rule, and crush the heathen, your enemies, Psal. 2. 9. And this notes the facility of the work in God's hand, he has long hands, as the phrase is of kings; and the shaking of his hand shall serve the turn. As Isaiah 8. 17. His little is sufficient.

{a spoil to their servants} They shall be your servants, as you have been theirs: a figure of the church's victory over the world, which before had oppressed her, and kept her in bondage; for this cannot so well be applied to all that time between their return out of Babylon, and the coming of Christ, as to the time of the gospel and Christ, wherein the heathen nations submitted their necks to the yoke of Christ, and his spiritual kingdom.

{and ye shall know} Experimentally, and this experimental, practical knowledge is a thing distinguished in Scripture from a bare, literal, notional, speculative knowledge, swimming in the brain only, and not sinking in the heart; see Ps. 9. 10. Heb. 10. 34. Joh. 13. 14.

{hath sent me} To declare, and perform these promises, as mediator and protector of the church. The Son of God is sent by the Father to the good of the church. See vers. 11.

Verse 10. {Sing} He brings them here, as it were, into present possession and fruition of the promise, sets and places it before their eyes, so to fasten the truth of it in their hearts: And bids them therefore sing and rejoice, as if it were already done, for he will not begin that which he does not resolve to carry on to perfection. Let them then for the present return from Babylon, and go on with the building of the temple, and sing in the assurance of these promises. See Isaiah 12. 6. and 54. 1. and 66. 10.

{I come} Here Christ speaks, not God the Father, nor angels, nor the prophet. Here he is called Jehovah, the true and only God; yet is sent by God as mediator, and so inferior to God, in the person of the mediator. He was now come already. But here is noted a progress, and further procedure in his grace, far beyond the present.

{And I will dwell} Typically in the temple, and on the mercy seat. But really and substantially when Christ came in the flesh who is Immanuel, God with us; in whom, as in a temple, the fullness of the Godhead did dwell bodily; Col. 2. 9. And he by his Spirit with his church, to the end of the world, Matth. 28. 20. See Lev. 26. 12. Ezek. 37. 27. 2 Cor. 6. 16, 18.

Verse 11. {And many Nations} The voluntary submission of the Gentiles, joining themselves to the church of God. Thus ratifying what many other prophets had formerly foretold in their times.

{In that day} Namely, in the church's reestablishment by the Messias, figured by the deliverance out of Babylon.

{my people} As well as the natural Jews, according to the law, Exod. 12. 49. shall make up one body of my church and people.

{dwell} See on verse 10.

{Know} See on verse 9.

{That the LORD of Hosts} Whose power and work no creature can obstruct or hinder.

{unto thee} As formerly to the nations, and against them, ver. 8, 9. so now to you. His embassage is directed to, and for his church; to be head, and patron, of his own peculiar people.

Verse 12. {Inherit Judah his Portion} Possess and enjoy them: The Jews were his ancient inheritance, by his free and gracious covenant with them, Deut. 9. 29. 1 King. 8. 51, 53. Psal. 74. 2. Jer. 10. 16. Herein blessed were they, Psal. 33. 12. And God will not forget them, Psal. 74. 2. & 94. 14. They seemed now to be cast off, lately expelled their inheritance, and land of promise, and yet now without kingdom, temple, and the worship of God, or scarce having a shadow of these. The Lord now takes off these discouragements, removes these obstacles by his gracious promises here; He shall inherit Judah now, and which makes this promise full, he shall inherit all his elect which are the true spiritual Judah, and hold them for his proper and peculiar people, and as such which he shall love, govern, and preserve. See Exod. 34. 9.

{In the holy Land} In Canaan now again, though for a time they were exiled out of it. And completely, in the church of Christ, under the gospel.

{and shall choose Jerusalem again} This choice made of old, 1 King. 8. 44, 48. and 11. 13. 2 King. 23. 27. after their rejection for a while, shall now be in a sort renewed before the eyes of the world. The current of his grace towards her, which was formerly stopped by her sinful courses, and interrupted, shall now flow freely again. See Chap. 1. 17. Isa. 14. 1.

Verse 13. {Be silent} Thus he seals up the promises of this vision, stately extolling God's power, that his people should not once doubt or fear their accomplishments. As thus, brag not, threaten not, you adversary, dispute not, doubt not, O weak men, who may not compare their wisdom, or oppose their strength to God, who is able, and well skilled, to bring to pass all his promises, against all oppositions and obstructions whatsoever. See Hab. 2. 20. Zeph. 1. 7. He insults in some sort over all the church's enemies, Let them rage as they list, God will stop their mouths, and silence them.

{For he is raised up} Awaked, as a man out of sleep, Ps. 78. 65. according to that exhortation, Isai. 51. 9. Raised up, to succor his church, make good his promises, and overpower any opposition whatsoever.

{Holy habitation} Hebr. the habitation of his holiness; that is heaven, as it is interpreted, Deut. 26. 15. from whence God would now send help for his people. Or rather, the temple, which was likewise God's habitation, 1 Sam. 1. 3. and though now it were contemptible, Psal. 102. 14. not half built, yet was it holy. And thence God would arise, as out of a dream, and show himself for the defense of his church: and more fully then, when he shall come, as it were, out of his closet, publicly to govern his church by his gospel.

CHAPTER 3

Verse 1. {Shewed me} In a vision. The end whereof is to show, that in the restoration of the temple, and of the service of God, it was first of all necessary to have those persons which were to be employed therein, reconciled to God, and cleansed from the pollution which they had gotten in Babylon. And that likewise the church represented here by Joshua a chief officer of it, should be readmitted unto God's favor, to the end that the service which she should yield to him, might be accepted, which is figured by a form of Joshua, his being by the Lord absolved, and afterwards sanctified.

{Joshua the High Priest} Or Joshuah, or Jeshua. See Hag. 1. 1, 12, 14. & 2. 2. Ezra 2. 2. & 3. 2. & 5. 2. This chapter deals with the high priest; the next, with Zerubbabel, the prince.

{standing} Like unto a man accused before a judge, or, as some, ministering in his office.

{before the Angel of the LORD} Before Jesus Christ, whose type Joshua was, who is both judge and advocate, and defender of those that believe in him, in this judgment, 1 John 2. 1.

{and Satan standing at his right hand} That is, an adversary: the adversary, the malicious accuser of the faithful to God, against whom he complains, pretending to be zealous of having justice done, though he be only moved through an envious and malignant rage, Rev. 12. 10. Psal. 109. 6. Job 1. 6. and 2. 1, 4. which act agrees with his name in Hebrew in this place.

{to resist him} Heb. To be his adversary; to frustrate his prayers and intercession, by interposing his most bitter accusation against him and the Jews: What this accusation was, appears plainly by the third and fourth verses; Satan still is the chief adversary of good and great men, of the church, and all God's people; so against Job, ch. 1. 9. and 2. ver. 3, 4. so against David, 2 Chr. 21. 1. he deals against chief men, as 1 King. 22. 31. Luke 22. 31. see Ephes. 6. 12. We must know Satan is the chief adversary against whom God's church and children have to deal; it is he that uses the rage of the world, the madness of the people to ruin the church; and this he does in all ages.

Verse 2. {And the LORD said unto Satan} Namely, the Son of God, who was called before angel, before whom Joshua stood, he is ready at hand for the defense of his people.

{the LORD rebuke thee} Not altogether unlike is that phrase Gen. 19. 24. the meaning is, My everlasting Father rebuke and confound you in this malicious opposition which you make against his servant, justifying and declaring him against your accusation; see Jude 9. the same words spoke upon another occasion: This increpation is doubled, to show the earnestness of affection to have it done, and to intimate the facility of the remedy which is in the Lord to do it; his increpation is sufficient to curb Satan, he unlooses him, and binds him at his pleasure, Apoc. 20.

{that hath chosen Jerusalem} Hereby is intimated and shown the chief foundation and ground of the church's absolution, here represented in Joshua's person, which is, that God from all eternity has out of his mere grace, without their merit, chosen his elect to salvation, Rom. 8. 33. All affiance of salvation flows from election. And the salvation of the church was the thing intended by the former rebuke.

{is not this a brand} A special and choice piece, purposely saved and reserved by God for his special use and service.

{plucked out of the fire} Out of Ur of the Chaldees, out of the Babylonian fiery furnace; now God will not forsake his own work, but make the end as good as the beginning, and preserve the high priest, and the high priesthood, against all your machinations, malicious oppositions and accusations. Or more largely thus; This man, and this small company which Joshua represents, is a reservation of my grace, which I have reserved out of my people, whom I have caused to pass through the fire of my judgments, Amos 4. 11. see Rom. 11. 5. and therefore towards him and them my decree of grace shall stand firm and invariable, why then go you about to resist him, and God's known will concerning him and them?

Verse 3. {with filthy garments} Or, vile garments: an ordinary sign of sin, as a white and clean garment is a sign of Christ's righteousness put on by faith, and of the regeneration of the Spirit to newness of life. See Ezek. 16. 8, 10. Rev. 3. 4, 18. and 7. 14. yet this seems to have a further relation to the present state and condition of the high priest, his garments belonging to him as high priest, and the high priesthood itself, were but base and contemptible now, to what they were before the Babylonish captivity: And so all things else nothing answerable to their expectation raised up by the glorious promises of the prophets formerly made. This prophet is mainly sent to lift up their dejected minds, and to draw their eyes from the present face of things to expectation of better, from the day of small things, to the days of great and glorious things, which were not yet so soon, but to come hereafter.

{and 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.

Verse 4. {unto those that stood before him} Namely, to the created angels, his ministers, Heb. 1. 14. To show that Christ who only has power to forgive sins, and justify the ungodly, he does therein employ the holy ministry for an instrument. See 2 Cor. 5. 18. Heb. 1. 14.

{take away the filthy garments} In respect of the glorious garments and precious stones that the high priest did wear before the captivity. And by this contemptible state the prophet signifies, that these small beginnings should be made excellent, when Christ shall make the full restitution of his church.

{Behold} See by this sign, as Jer. 1. 9.

{I have caused thine iniquity} This has relation to two spiritual effects: The one is, that by Christ's satisfaction, sin is taken away from before the eyes of God, that it is not imputed to condemnation, though the corruption be not altogether blotted out in man, during this life. See Psal. 32. 1, 2. The other is, that Christ's merit and righteousness is applied to the believer to life, and that by his Spirit he puts on the new man in righteousness and holiness, Gal. 3. 27. Col. 3. 10. In a larger sense; This may have relation likewise to the iniquities of the Jews, the cause of their present low and dejected estate in shame and misery; and yet that God in mercy will in his time relieve and redress it.

Verse 5. {And I said} Some understand this to be the speech of the prophet Zechary: But it seems rather to continue the speech of the angel of the Lord, Jesus Christ himself.

{Let them set a fair Mitre} An ornament for the head of the high priest, Exod. 28. 4. Levit. 8. 9. & 16. 4. To show that God besides his grace which was common to all the members of his church, did also adorn him with the gifts of his Spirit, befitting his priestly charge, that the dignity of the high priesthood might be perfect; This was fulfilled in Christ, who was both priest and king. In the general; God will have nothing wanting to the furnishing and adorning of his priests with gifts, and graces fitting both their persons as private men, and their functions as public officers.

{Stood by} As it were to have this his sentence put in execution presently. It was as soon done, as said. And hereby is signified Christ's assistance to the work of the ministry: As to that also seems to be referred his speaking alone in this place; to show that he alone does all the work, and does all things in all men: and that he can alone pronounce the sentence, and comfort the soul by his Spirit.

Verse 6. {Protested} A court term as in a contestation and plea of law. To show the matter here to be of more than ordinary weight and concernment. As Gen. 43. 3.

Verse 7. {If thou wilt} His duty hereupon required; with a promise thereunto adjoined. God ties this duty to the priest's dignity: They are not advanced to live, and rule as they list: to assume to themselves above what is right and law: But they are tied in obedience to God, and to his laws, to live and rule under him, and according to it. Deut. 17. 11. to walk in the ways of his commandments according to the moral law.

{Keep my charge} Or, Ordinance. All things belonging to the charge of God's house, and office of the high priest. In a word, the priest's dignity, and duty, is not to be separated from God's word and worship. God does not resign his sovereignty to any mortal man: departs not with anything of his right: but only makes men his ministers, that he alone may rule and govern his church, by their means and ministry.

{Then thou shalt also judge my house} And rule in my temple, and regulate the inferior priests in their several charges and functions, and oversee them that they do their duties: Then I will keep you in your priestly degree, and honor, Heb. 5. 4. Of which office the two chief parts were, the government in ecclesiastical businesses, concerning the worship of God, according as it is set down in the law, Deut. 17. 12. 2 Chr. 19. 11. And the chief and continual ministry of holy things. Of his office in civil affairs. See Deut. 17.

{Keep my courts} The courts of the priests and people, being accounted part of the temple; over all which the high priest was the chief overseer.

{and I will give thee} Here is Joshuah's gracious reward after his faithful service, 1 Sam. 2. 30.

{places to walk} Heb. walks: Happily alluding to the walks and galleries about the temple.

{Among these} Not only among the faithful ones in the holy assemblies on earth, where also the angels are, 1 Cor. 11. 10. But also and chiefly among these, verse 4, 5. as it were pointing to them; that is, after all this I will gather you up into my heavenly glory with mine angels, to be among the seraphims, and glorious angels; the likeness of which you beheld here in this vision, Mat. 22. 30. Luk. 20. 36. Heb. 12. 22. Implying, all things contrary to befall to the priests that should be false to their functions and offices.

Verse 8. {Hear now} Calls for attention, as to a thing very memorable. Now the Lord of hosts comes to show, that all this done hitherto to Joshua, was but typical, and a shadow of that main substantial thing, which should hereafter follow. And therefore still these poor beginnings, should not make them despair in the expectation of those many glorious promises made by the prophets, of the state of the church after the return; for they should in their due time obtain their full accomplishments. And therefore here he comes now from the shadow, to the substance, from the type to the antitype; even to him, for whose sake, and by whose means, priesthood, temple, people, and all should be restored and preserved. Entering here into a prophetical enarration touching the Messias.

{Thou and thy fellows} Your friends, the rest of the priests, the whole college of them; who though inferior in office, and under his inspection, yet were fellows in mutual services, and in their degree types of Christ too.

{that sit before thee} In assemblies and meetings, as assessors before the president. The high priest, and the rest of the priests were specially concerned in this ensuing prophecy. Others were not so capable to hear it, or make use of it, they were so drowned in a carnal apprehension of the promises.

{for they are men wondered at} And here is a reason why they alone are spoken to. They are men, not seeing signs and wonders, as Matth. 12. 38. not foretelling signs and wonders, as Deut. 13. 1. or as true prophets did, endued with the spirit: not themselves appointed by God for signs and wonders, as Esay and his two sons, Shear-jashub, and Maher-shalal-hash-baz were, Isay 8. 3. But they are men wondered at, not in an honorable way, but in an opprobrious way; as Psalm 71. 7. as the papists wonder at us; and the wicked at the godly, 1 Pet. 4. 4. Isa. 19. 11.

{Behold} Another note of attention, proceeding from the wondrous prophecy.

{I} I, the Lord of hosts, God the Father.

{will bring forth} Now the priesthood is mean and despicable; and will be worse afterwards, as appears in the days of the Maccabees, of Herod, and in Christ's time. But I will mend all, fulfill my promises, and bring forth, suddenly and unexpectedly, for the manner of it,

{My servant} Though a Son by nature, yet a servant, by office of mediation for our sake. So Isa. 42. 1. & 49. 3. & 53. 11. Matth. 12. 18. Phil. 2. 7. I will send my Son into the world, who shall take upon him the form of a servant, to accomplish the work of redemption.

{The branch} So called likewise, Chap. 6. 12. Isa. 4. 2. and 11. 1. Jer. 23. 5. All which places are understood of Christ. And so called; Because out of the dead and withered stock of David's house, he sprang forth on a sudden, like a branch; or cyens out of a dry tree: Though that family then was obscure, and all the glorious branches cut off, even to the stump, as Dan. 4. 15. yet a remainder there was, and sap enough therein, which in due time should sprout forth into this glorious branch, the last and greatest ornament of that princely family. God in most unlikely times, and by most unlikely means, can bring his purposes to pass.

Verse 9. {For behold} Yet another note of attention in this so weighty a matter, for he insists upon the same point, under another metaphor.

{the stone} The foundation and corner stone of the church, and its building: that precious stone. See Isa. 28. 16. Psal. 118. 22. Dan. 2. 34, 35. Mat. 21. 42. Acts 4. 11. Rom. 9. 33. 1 Pet. 2. 4, 8. This may note the firmness of Christ, and of the church built on him, Mat. 16. 8.

{that I have laid} Not to be laid by the industry of artificers, but by God's handywork. So Isa. 28. 16. Psal. 118. 23. Dan. 2. 34. men at most are but his instruments.

{before Joshua} In the church whereof he now has the charge: And this alludes to the temple now in building, whose foundation was now laid before Joshua and Zerubbabel.

{upon one stone shall be seven eyes} Some take it passively: that all men's eyes shall look towards Christ. Others rather, that God shall cast his most perfect care, and use his most absolute providence on him, and over him, as chap. 4. 10. and put upon him the fullness of all grace, the Spirit without measure, Isa. 11. 2. and furnish him with all absolute sufficiency of wisdom and counsel, not only to lay a foundation, but also to build up his church, and to rule it in the best order. He shall be all eye himself; and an eye to enlighten and illuminate his church, and people. The eyes of my providence, 2 Chr. 16. 9. which is infinite and universal, here specified by the number of seven, chap. 4. 10. shall be always fixed upon Christ, to maintain, favor, and cause him to prosper in his kingdom, that by his most perfect knowledge and providence he may translate and accomplish his office and administration according to my will. See Isa. 42. 6. and 49. 8. and 51. 16.

{Behold} Yet for more attention to this mystery.

{I will engrave} Words of God the Father, who has appointed his Son to be mediator, and has conferred upon his human nature, all the gifts of his Spirit, for to perform it. See Dan. 2. 34, 44. Heb. 9. 11. Joh. 1. 16. & 3. 34. Col. 1. 19. & 2. 9. Though it shall be a stone rejected by the builders, Act. 4. 11. yet God will work upon it all perfection of excellencies; as Ps. 45. 7. An allusion this is to the graved carved stones of the temple; whose costly workmanship did in some sort shadow out the excellencies of Christ's endowments. But yet these do so far exceed the other, as God is a more cunning worker, than man. The very engraving of Christ's wounds upon his body was an excellent workmanship of God. And all this, that he might communicate and impart all to the use and benefit of his church.

{remove the iniquity} Guilt, stain, and punishment. This is the fountain and foundation of all ensuing blessings. Till then no true blessing can come. And the removing of this, is the removing of all lets and obstacles out of the way. Some thus; as in Joshua, newly made fit to undertake the priesthood again, I have sanctified all my church: So by one only oblation of my Son, who was eternally consecrated high priest, I will purge all the sins of my church. See Heb. 9. 12. and 10. 12, 14.

{of that land} Of the church typified by the land of Canaan. To the inhabitants whereof pardon is now promised.

{in one day} Suddenly; and by one all-sufficient sacrifice once offered, in opposition to the legal sacrifices every day repeated. See Heb. 7. 27. and 9. 26, 28. and 10. 10.

Verse 10. {In that day} In that season of time, when that day shall come, and from that day.

{shall ye call} This may intimate love and charity, in calling and converting others.

{under the vine} These trees have broad leaves, and yield a cool shade, 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, and security of the state, 1 King. 4. 24, 25. The meaning here is; They shall be secure; there shall be no need of fenced places for refuge in danger; There shall be no enemy; none shall make them afraid. And this promise belonging to the whole kingdom of Christ, it may be extended to the spiritual peace of God's church and children, which they enjoy with God, through the reconciliation made by Christ. See Hag. 2. 9. Mic. 4. 4. Isa. 2. 4. Hos. 2. 18.

CHAPTER 4

Verse 1. {And the Angel} See on Chap. 1. 9.

{come again} It seems from Joshua, ch. 3. to the prophet. And here he multiplies vision upon vision, without intermission. And this without the prophet's seeking: neither was he in case now to seek it, as the next words show; but freely prevents him with his grace: and shows his care of his church, though man no wise appear in it; and omits nothing available for the strengthening of the faith of his people, against all their present doubts and difficulties, and to assure them of the present building of the temple, and of the future glorious restoration of his church.

{and waked me} It may be that there was some little space of time between these visions; during which time the prophet in his ecstasy was as it were asleep. Or he was drowsy, and dull through the infirmities of his flesh, if not astonished with admiration at the continuation and greatness of the former visions: He was without any action or motion of the spirit in him. And if the prophet needed this rousing up, how much more do we?

Verse 2. {What seest thou?} This present vision then was showed him before this question was asked him. But he had not so duly heeded it, if his weary and distracted thoughts had not been thus raised up to fresh and further attention. And thus the angel leads him on by degrees, to learn of him that which he might afterwards faithfully deliver to the prince and people.

{a candlestick} Now begins the vision itself. The church in Scripture is compared to a candlestick, as Apoc. 1. 20. By allusion to the candlestick in the tabernacle, Exod. 25. And the ten in the temple, 1 King. 7. 49. 2 Chron. 4. 7. The church is the light of the world.

{all of gold} Such was that in the tabernacle, and the ten in the temple, all beaten work of pure and perfect gold. And such also were all the utensils and instruments belonging to them. The silver candlesticks mentioned, 1 Chron. 28. 15. were such as were used by the priests and Levites in the court, and carried up and down in their hands. This notes the preciousness of the church, and the purity of it in doctrine, worship and manners, as pure gold without mixture of baser metals, not that God regards gold, but that men thereby might be raised to an higher esteem of spiritual mysteries therein represented.

{with a bowl} Heb. With her bowl. This is the oil vessel, or cruet; but not a little one: a chrismatory, which through the two golden pipes received into itself the golden liquor, or oil, from the two olive branches, verse 12. Some foully mistake this for an eighth lamp.

{upon the top of it} Upon, or above the top, or shaft, or body of the candlestick.

{and his seven lamps thereon} Above the bowl, highmost of all, and this is repeated in the last words of the verse.

{and seven pipes to the seven lamps} Heb. seven and seven, or seven several pipes to the lamps, &c. Or each lamp had seven pipes, say some, which you must imagine to be in the bottom of the bowl, to distribute the oil to each lamp, to convey it to the match or wicks of the several lamps.

Verse 3. {And two olive trees by it} Likely the trees by the candlestick, and the two branches above the bowl. The berries whereof dropped down oil into the bowl continually, to feed the lamps, and keep them burning, verse 2. Vainly then are they imagined by some to be embossed, and wrought upon the bowl, and to be of gold itself, only fashioned like to olive trees.

{one upon the right, &c.} The candlestick and bowl in the midst betwixt them.

Verse 4. {What are these?} The prophet having related the vision, in answer to the angel's demand, now asks of the angel the meaning of it; not only what the two olive trees, but all the whole vision means. Though he looked, beheld, related it punctually, yet he could not tell the meaning of it. The difficulty should not make us cast it off, or despair, but whet our diligence to make us the more seriously and sedulously search after it, and inquire.

Verse 5. {Knowest thou not what these be?} This is spoken, not so much to reprove, or reproach his ignorance, as to enflame the prophet's desire to know the truth of it.

{No,} A free and ingenuous confession. Our pride commonly makes us ashamed, not of our ignorance, but of confessing it: But surely if the prophet were ignorant of the tendency of this vision, how much more we? It is good for us to know and acknowledge our own ignorance.

{My Lord} Thus he calls this angel the Lord. See on Chap. 1. 9. And thus humbles himself to honor him.

Verse 6. {Then he answered} Such confessions of our own insufficiencies, such inquisitions after knowledge, and the means of it; such humble docibleness and desires want not their fruit, and God's blessings upon them. Here now he is taught, and thus brought to it by degrees, to heighten his esteem of the vision, and to make him the more attentive to it. And the same use we must make of it. If it had been overfacile, it might have been the sooner slighted.

{This is the word of the LORD} The particulars of the vision are not so much insisted upon, as the main scope of it. Neither are we to insist too much upon each particular of the candlestick, his bowl, his lamps, his pipes, &c. It suffices in general to understand thereby the church, and the various gifts and graces of God's Spirit abundantly supplied unto it, that it shall shine as the light of the world, and the light of it shall never be extinguished. But rest we in the angel's own interpretation, which is made touching the main scope.

{unto Zerubbabel} See on Hag. 1. 1. This vision is especially directed to Zerubbabel, the captain of God's people, and so a type of Christ, their eternal king, to strengthen him in his charge of political head of the people, as the other vision was for Joshua, the ecclesiastical head.

{not by might} Or army; I have caused you to see in this figure, that the subsistence of my church is not in the same kind as that of worldly empires, in force of arms and power, but in a lively internal action of my Spirit. Wherefore be not dismayed in your mind, O Zerubbabel, if worldly strength do fail you, my Spirit and power shall supply all, as well for the reestablishing of the material temple, as for the spiritual conduct and preservation of the church. See Hosea 1. 7.

{nor by power} By no human force or polity, 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 helps, to do all things: which opposition between man's help and God's, is not generally to be taken, as if man's were never subordinate; but with reference to the Jews' opinion, who imagined in this present case, that when outward means lack, all must go to the rack, or that man can do somewhat without God, or at least must do as much as he. Thus then have we shortly the sum and substance of this 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 it, if need were and above all human helps, should suffice for the reedification, and preservation of the material temple, and true church. And therefore they, (and so we) without all anxiety, were so to fix their faith upon God alone, as to rest and rely wholly upon the sufficiency of his grace and help, though no outward hope appeared.

Verse 7. {Who art thou O great Mountain?} The empires which oppress the church, though they be great as mountains, yet shall they be beaten down by the stone, Dan. 2. 34, 35, 44, 45. which is Christ figured by Zerubbabel. See on Chap. 14. 10. Or rather, to apply it to the present time, and state of affairs; the present enemies shall not be able to hinder, as they have done, Ezra 4. the small and little strength of Zerubbabel, and the Jews from building my temple: But by the power of my Spirit they shall be leveled before Zerubbabel. The weak beginnings of the Jews, and the strong oppositions of many and mighty enemies, made them fear their return had been in vain, and they deceived or deluded thereby, the event nothing answering their expectations and hopes. Thus Satan endeavored to break off the building. But the Lord tells them, there shall be no obstacle, how great soever, which he will not remove. And this is expressed by an interrogative apostrophe to the enemy, and that full of scorn and insultation against the enemy, and contempt of his mightiness, who in his own eyes, and the Jews', was a great mountain inaccessible, unpassable, easily overlooking and overtopping the low and poor estate of the Jews. See it in the case of the walls of the city, Nehem. 4. 1, 2, 3. But yet what are they, when they oppose God, and his servants armed with his power?

{a plain} As smooth without resistance, and as easy to pass over, as a leveled plain, and even champaign. If the interrogation be put after Zerubbabel, as some do, yet the sense is the same. And this is a great comfort to the church in all ages.

{and he shall bring forth} It shall be shown to the world at the appointed time, and exalted above all worldly greatness, Dan. 2. 35. Or, more punctually, now, will they, nill they, maugre all their might and malice, Zerubbabel shall finish and perfect this present building of my temple, Ezra 5. 5.

{the headstone} The foundation stone had been laid long before, Ezra 3. 10, 11, 12. Some count upon 104 years since, some upon 46. But the most likely is about 14 from the first of Cyrus, or Darius Medus, to this second of Darius Hystaspis. The interruptions that interposed we find, Ezra 4. 4, 24. yet now he shall lay, or cause to be laid in open view, the corner stone, or front stone, or top stone, which finishes the building. See Psalm 118. 22. Ephes. 2. 20. Happily here 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, does it himself.

{with shoutings} Acclamations, and joyful outcries. Some extend the words to a more general meaning, thus; The angels, the faithful, and all creatures shall rejoice at Christ's kingdom, established in the world; and shall desire God the Father to heap all manner of blessings and happiness upon it. See Psalm 116. 26. Or, they shall acknowledge and preach, that the Father has laid up in him all the treasures of his grace, and gifts of his Spirit, John 1. 16. yet this has rather a more immediate reference to the joyful acclamations of the people at the finishing of the building of the material temple by Zerubbabel.

{Grace, grace unto it} Applauding it, as men do at theaters, in harvest, and other like public occasions, as they did, Ezra 3. 11. wishing and praying all happiness and prosperity to abide with it, that this temple and building may long stand and flourish, and that as his favor and grace, not their proper strength, built and finished it, so the same his grace may maintain and preserve it. And thus the faithful should pray with one voice, and heart, earnestly and constantly for the prosperity of God's church, Psalm 122. 6. &c. and 51. 18. and 87. 7.

Verse 8. {the Word of the LORD} Jehovah, the angel that still spoke with him, the angel of the covenant. See on Chap. 1. 9.

Verse 9. {The hands of Zerubbabel} God used his hands in laying the foundation; This was a well known truth to all, Ezra 3. 8, 10. and 5. 16.

{his hands shall also finish it} This shall be as certain also, as the other is certain. God will carry this building on, and will not forsake the work of his own hands, Psal. 138. 8. Though some seemed to despair of it, yet Zerubbabel should have and enjoy his heart's desire, and finish it, Chap. 8. 6. Ezra 6. 14, 15.

{and thou} The prophet, or Zerubbabel.

{shalt know} See on Chap. 2. 9, 11. Experience should prove it, and make it good. And seeing that the Lord verse 8. is he that says, that the Lord had sent him. Some hence would conclude that there are here two persons, the one the Son who is sent, and the other the Father that sends him, both one, only and everlasting God, Isai. 48. 16. Zech. 2. 8. see the like speech, Gen. 14. 24.

Verse 10. {For who hath despised the day of small things?} Who? not one, nor a few, nor unknown; but the body of the people, Hag. 2. verse 3. They had a misbelieving, misgiving heart; fearing, if not despairing, that these poor and small beginnings would have no good endings, would come to naught, and be their scorn. As those ancient men wept therefore, Ezra 3. 12. The angel does rebuke and reproach them for this their pusillanimity, and dejected, ungrateful, unbelieving, malignant spirits; as if God were not able to make good his word, and carry on these weak beginnings to the desired greatness and luster. These small beginnings serve for the trial of their faith, and the more magnifying of his power. He makes the little stone grow to a great mountain, filling the whole earth, Dan. 2. 35. And thus Christ himself should spring out of the withered stock of Jesse, and come forth of little Bethlehem, and out of the low estate of the lowly virgin; and be despised, without form or beauty desirable. See that Neh. 4. 2, 3. and that Job 26. 14.

{For they shall rejoice} Or, but; or sith the seven eyes of the Lord shall rejoice, notwithstanding all their disdain and diffidence, all their unworthiness, yet then they shall see what they looked not for; they shall one day have occasion to rejoice, seeing the work perfected. For God out of meanest principles raises matters of greatest moment. See Ezra 6. 6—13. The singular comfort of the church in all ages, and at this very day.

{and shall see the plummet} Heb. Stone of Tin. He seems to mean the little line with a plummet to it, of tin, as we usually do now of lead, which wall builders do use to level their work with, their perpendicular. And last, they should see the other stone, verse 9.

{in the hand of Zerubbabel} He commanding, overseeing, and directing their work, busily at times employing himself in ordering of stones to be laid level, square, and perpendicular; Thus carrying on the building to perfection.

{with those seven} These relate not to the seven lamps of the candlestick, or to any number of angels, whom God uses as ministers in his provident government of the world: But to those seven eyes of that stone, Chap. 3. 9. the eyes of the Lord, as the next words show.

{which run to and fro, &c.} 2 Chron. 16. 9. He perfectly knows all things, in all quarters and corners of the world. All men and angels too, are ignorant, and come short of this knowledge; many mysteries are hid from the angels, and revealed to them, only as their employment requires. But God is omniscient, nothing can fall out at any hand to hinder the perfecting of his work, which he foresees not, and therefore they may rest secure without any fear, upon his watchful providence, that he will see the building of his temple now in hand, to be perfected. His providence shall as a sovereign architect oversee this work, whose director Zerubbabel is, to bless it and accomplish it.

Verse 11. {Then answered I and said unto him, what are} The prophet desires still, by degrees, to profit more in the knowledge of this sacred vision; of that last part mentioned, verse 3.

Verse 12. {these two olive branches} These not mentioned before, are more taken notice of now; bigger belike, and more remarkable than the other branches; from which two the oil dropped. The word seems by its signification to liken them to ears of corn, because they seem to be full of olive berries, as these are of grains.

{which through} Heb. By the hand.

{the two golden pipes} Neither were these mentioned before. These conveyed the oil from the branches or berries into the bowl. The former seven pipes conveyed the oil out of the bowl into the lamps.

{empty} Or, empty out of themselves oil into the gold.

{the golden oil} Heb. the gold: namely, the pure yellow oil that did shine like gold.

Verse 13. {Knowest thou not, &c.} See on verse 5. This is our wisdom to be ever learning all our days.

Verse 14. {these are the two anointed ones} Or sons of the oil. Thus interpreting both parts of his question, in one answer: yet there is much doubt who these two are. Not surely Enoch, and Elias, Apoc. 11. but if persons, then either Christ, and the Comforter; or Christ in his two natures, or two offices of king and priest; or more literally, Joshua and Zerubbabel, as types of him. Or we may safely understand them of the influxes, and anointings, and graces of God's Spirit, which from God are continually poured on the church, and the chief officers of it, through Christ by pipes, that is, such means as he best pleases, 1 John 2. 20.

{that stand by the Lord of the whole earth} Or before, chap. 6. 5. These 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: so as the lamps never want sufficiency of oil to maintain their burning. Some understand the answer to be concerning the olive trees, and not concerning the olive branches. However the one is easily understood by the other, by comparison and proportion.

CHAPTER 5

Verse 1. {Then I turned} Thus distinguishing this vision from the former, and intimating some small distance of time to have passed betwixt them.

{and lifted up mine eyes and looked} God inwardly had moved him hereunto, and so prepared and stirred him to receive this heavenly oracle.

{a flying Roll} Or book of paper, parchment, or other stuff: not written as ours are in several leaves, but according to the customs of those times, in one large scroll, which was wrapped up together, like the web upon the pin. See Psalm 40. 7. Jer. 36. 2. Luke 4. 17. Ezek. 2. 9, 10. This seems to have appeared in the air unfolded and spread abroad, flying and fleeting along swiftly, as a bird ready to seize on its prey.

Verse 2. {what seest thou?} See on Chap. 4. 2.

{the length thereof} The length and breadth of huge bulk and bigness, equal to the measures of the porch of the temple, 1 King. 6. 3. as if coming forth from thence, able to contain all the people's sins, and God's judgments written in this roll, implying the greatness, the weight, and long lastingness of them: as the flying does the swift execution of them.

{cubits} See on Ezek. 40. 5.

Verse 3. {this is the curse} Written in this roll. Though in the former visions were revelations of God's favor and mercies to his people, and he for his election's sake did purpose to establish his church among them, and restore their state again. Yet he gives them to understand that he favored not their gross and grievous sins; but would severely punish them for the present; and if they grew more rank and ripe in rebellion, he would preserve his church, but utterly subvert them, when they had filled up the measure of their iniquity. Or rather, as some others; Though they justly suffered for their sins, yet he comforts them with this, that God would at length put an end to their evils, and bear away their sinners, the causers of them, and cast their wickedness out of his church, and confine it, as it were, into exile and banishment.

{that goes forth over the whole earth} Ready to be executed, and to seize upon all the lands of Judah and Israel, upon the gross and grievous sinners therein, in every part and corner of it, no place being free.

{for every one that stealeth} He instances in some gross sins, against which this curse is threatened. They had other sins. This here of theft is against the second table of the law: yet sacrilege also may be here included.

{shall be cut off} Targum thus: Every one that stealeth, and lieth, is punished by it. The vulgar Latin, shall be judged. And so the LXX ἐκδικηθήσεται.

{on this side, according to it} Or, every one of this people that steals, holds himself guiltless, as it does. That is, as the rest of the earth does, are as impudent in maintaining their sins, as the rest of the earth is; as the heathen man does, as any in the world does. Others thus; every one that steals being written on this side of the book or roll, shall be cut off, according to it, to the contents of it; The plainer and easier sense and meaning is; on this side of the land, or whole earth; as the former expression is; no place or person shall be exempted or spared from the punishment.

{according to it} That is, according to that curse, in the roll.

{shall be cut off} Punished, or destroyed.

{and every one that sweareth} Swearing, and forswearing, a gross sin against the first table. Not these two sins, or sinners, are here in themselves, or in their punishments equalized or compared: but rather that all sins against both tables are comprehended here under these two kinds, and that one shall be punished as well as the other.

{shall be} See the annotations on all the same words next aforegoing. The sum is, every one shall receive his reward and punishment, according to his sins, according to the curse in the roll, be he who he will be, and in what place of the land soever he shall be, it shall find him out, and cut him off; none shall escape God's tribunal. And therefore the Jews now should not think it strange, if for their gross sins they were so roughly handled.

Verse 4. {I will bring it forth} God will see his own law executed. He will be owned as the author of these curses and punishments.

{it shall enter into the house} In vain shall they seek to hide themselves from it, or strengthen themselves against it. It shall fly in, and break in upon them, even there where they think themselves most secure.

{falsely by my name} Swearing in truth, and by God's name, when upon a lawful cause, we are lawfully called thereunto, is a service of God, and an honoring of his name. See on Zeph. 1. 5. But perjury is a damnable sin. See Levit. 19. 20. Mal. 3. 5. 1 Tim. 1. 10.

{and it shall remain} It shall continue, reside, and dwell there, with him, and his family, in the midst of his house, not in any outcorner of it. He shall neither keep it out, nor drive it out, so long as your sin remains unrepented, or unreformed, but the judgment that has seized on his person or family, shall remain on himself, or them.

{with the Timber} Leave no rubbish itself behind, but utterly consume them, and their whole estates, which they have got together by stealth and rapine, sacrilege and perjury, no relique or piece of it shall remain, so terrible is God in his judgments, Heb. 10. 31.

Verse 5. {Then the Angel} See on chap. 2. verse 3. This is another vision, or another part of the vision continued.

{lift up now thine eyes} Happily he was somewhat dejected with fear at the vision of the curse flying abroad, and durst not so freely and boldly look and lift up his eyes. And then this is to embolden and animate him. However, it calls upon him for further attention and advertency.

{that goeth forth} That appears again to you in vision.

Verse 6. {What is it?} He sees somewhat moving, but knows not well what it is. See on chap. 1. 9, 19, 21.

{this is an Ephah} See on Ezech. 45. 10, 11. and on Exod. 16. 16. It may here be taken for any great measure that measures dry things, not liquids. See Deut. 25. 14. This may be a figure of the just measure of God's judgments. Or for a measure and compass limiting and bounding in the Jews' afflictions by their enemies, or their sins and wickedness rather, as appears in the eighth verse.

{this is their resemblance through all the earth} It seems that the angel turned to that apparition of the Lord, which did represent his providence, and showed it to the prophet. Or this is their eye. Some understand it of the eye of the three persons of the most holy Trinity, as Gen. 1. 26, 3. 22. and 11. 7. Esay 6. 1. By this resemblance, or eye, is meant God's universal providence, chap. 3. 9. and 4. 10. and 9. 1, 2. 1 Chr. 16. 9. which is president over his judgments, and sees in the church the whole bulk and body of wicked men. Others thus, This resembles them, and their wickedness bounded in and circumscribed by God's all-knowing, and all-disposing providence, who sees how every one's sins fill up the common measure. To conceive, that the ephah should import a resemblance of them in their unrighteous dealing, in buying and selling suits not so well with the scope of the text.

Verse 7. {lift up} Or, brought.

{a talent of lead} Or, weighty piece. The woman sitting in the ephah, is sin, or the whole bundle of sinners, which by little and little fills up the measure: and the same woman thrown into the midst of it, is sin beaten down, the talent of lead is the immoveableness, firmness, and weight of God's decree, keeping sin in, and under. A talent properly taken weighs 120 or 125 pounds, reckoning 12 ounces to the pound. Others make this to be the sacred talent, and the common talent to be but half so much. See on Exod. 25. 39. Here it may be taken for a great piece, or mass of lead, made broad and flat, to cover the ephah, or bushel. This weight of lead was lift up or brought, and hung over the ephah.

{a woman} Cast into, and confined within the ephah.

Verse 8. {This is wickedness} A type of the wickedness and sins of the people of the Jews, she sat up before, here she is taken and thrown down in it; all power to resist and defend herself, being taken away.

{and he cast the weight of lead} He covered the ephah close and sure, with a broad weight of lead, which she should not be able to remove, being shut up there fast and sure, as in a strong prison, to wait what shall be done with her, as Josh. 10. 18. Dan. 6. 17. Matt. 27. 66.

Verse 9. {Two women} A figure, say some, of God's two properties, namely, mercy towards his, and justice towards his enemies, wherewith he transfers upon these last, to wit, his enemies, the judgments by which he had punished his own people, which is done with admirable celerity. Others think the two women to have reference to the church of the Jews, in their two acts of reformation, at two several times, specially in ejecting the outlandish wives, and their children, Ezra 9 and 10 chapters, and Nehem. 13. Both which acts were done with speed, and publicly by open sentence, and execution. But rather by these two may be understood the instruments and means only in general, for the lifting up, and bearing away of this ephah with the wicked woman in it, and weighty cover upon it. And this is sufficient for the plain and literal meaning of these words.

{and the wind was in their wings, &c.} All this makes for the speedy execution of this transportation. Wings large and great, like the wings of a stork. And they were helped forward with the wind, which bare them up, and drove them on apace, like a bird that flies before the wind.

{lift up} Mount up with it aloft into the air, to carry it away.

{whither do these bear the Ephah?} A needful question, that carries with it the main tendency and importment of this vision. As the answer hereunto will declare.

Verse 11. {To build it an house in the Land of Shinar} This is the key opening the issue and intendment of this vision, which is to bear away wickedness, and afflictions, and judgments for sin consequently by consequence, from Judah; to banish it out of the church forever, according to the promises, Esay 52. 1. and 35. 8. Joel 3. 17. See Zech. 14. 21. Apoc. 21. 27. and 22. 15. Ezech. 43. 7. and 37. 23. &c. and 14. 11. And to build it an house, that is, to appoint a place of continual abode, as in a settled dwelling. Thus is the phrase used, Jer. 39. 5, 28. A mansion place for wickedness, out of the church, from amongst God's holy people.

{in the land of Shinar} To wit, Babylon, Gen. 10. 10. and 11. 2. Whereby are meant all God's and the church's wicked and cruel enemies; as 1 Sam. 24. 13. Apoc. 22. 11. Let wickedness remain amongst the wicked, as in its proper element: And plagues and punishments for sin likewise.

{and it shall be established} Hereby is shown the irrevocable eternity of the punishments of the wicked, opposite to the determined and short lasting chastisements of the church, figured before by the flying roll. Or rather hereby is showed the fixed residence and settlement both of wickedness, and its punishment, where it shall remain, namely, out of the church, amongst God's and the church's enemies, settled there, as an house upon its foundation, or a pillar strongly fixed upon a firm base. The issue then and main purport of this vision is this: not a fearful foreshowing of the utter rejection of the Jews, and final extirpation of them out of their land, by the Romans, after the death of our Savior, as some would: But rather a consolation to them, That God in favor would put an end to their evils, and carry away wickedness, the cause of all their evils far out of the land of his elect and holy people, that they should be freed from it, the guilt, power, and dominion of it; and the miseries procured by it, and that wickedness and the evil fruits of it, should be removed, and be placed, fixed, and abide out of the church in its own place, even among the enemies of the church, the cruel, and bloody Babylonians.

CHAPTER 6

Verse 1. {And I turned} Here we have God's forecare, power, and speed, by his angels, in divers sorts, for Judah at home, and in Babel yet remaining: And this in another vision, after some small distance of time intervening and the prophet's diligent advertency preceding: He delivering herein nothing of his own, but what he received from heaven.

{four Chariots} Not without their drivers, or coachmen. Some hereby understand the four gospels, some the four monarchies, the Assyrian or Babylonian, the Persian, the Grecian, the Roman. But what follows in the text concerning these four chariots can hardly comply with the former opinions. Hereby rather are signified, as it were, four squadrons of angels, going forth at God's command through the earth, and executing his will for the good of his people, and against their enemies. And this seems best to agree with the angel's own interpretation, verse 5. &c. See Chap. 1. 8. And thus hereby are set forth the various changes of things which fell out, not only in Judea, but also in Chaldea and other places, and nations, as they had reference to the state and affairs of God's people the Jews.

{from between two mountains} Some make this an allusion to the custom of those times, of running races with chariots, where the horses and chariots stood ready for the course, inclosed within barred lists, from whence upon the sign given they loosed. But further, by the two mountains others understand heaven, the high and firm habitation of angels, opened, and, as it were, cleft in two, to give way for the coming of these spirits. And yet more, by the mountains he seems to mean the eternal counsel, and unsearchable providence of God, whereby he has from before all eternity decreed what shall come to pass.

{of brass} Or, steel, his providence, counsels, and decrees are hidden and secret, till they come forth. And they are most firm, stable, impregnable, immutable in themselves, like unto unremoveable mountains of brass, or steel: neither Satan, nor all the world can alter, or hinder them. So far off is it, that God should foresee and decree the event of things to come only conditionally, and dependently upon the contingent issue and pleasure of man's free will, Mat. 10. 29, 30.

Verse 2. {Red horses} Or of a bloody, or fiery color. The horses may signify the swiftness and speediness of the executions of God's decrees. The diversity of the colors may happily serve for distinction sake only, to know one chariot from another, without further significations; or if we make them significant, we must make them relate to the church, and the several states of it. Yet we must not be too precise and peremptory therein. Red horses then may be a sign of the execution of wrath, Chap. 1. 8. Apoc. 6. 4.

{black horses} A sign of execution of death, Revel. 6. 5.

Verse 3. {white horses} See upon Chap. 1. 8.

{grisled} Spotted with white spots, like hailstones upon bay color, as Jacob's spotted sheep, Gen. 30. 39. and 31. 10.

{Bay} Or, strong. Heb. strong, or strengthened. To wit, by God for the execution of his will, and so may be as a common epithet to all these horses; as is perceived by the eighth verse.

Verse 4. {what are these my Lord?} See on Chap. 1. 4. Still we must shake off all sluggishness, and show ourselves attentive, and desirous to learn. And so we shall not want our wish, or fail of obtaining it.

Verse 5. {These are the four spirits of the heavens} Or winds. Four principal angels, as it were commanders of squadrons, if not four squadrons, who are sent from God by his secret instinct and impulse, into all the quarters of the world, and from thence repair again into his presence. God so abounds in means and ministers to execute his will.

{from standing before} Who stand in the presence of God, waiting his commands, ready to go forth in the speedy execution of his eternal counsels and decrees, as it is most plain, Job 1. 6. and 2. 1. 1 King. 22. 19. Dan. 7. 10. and above, Zech. 1. 10. Matth. 18. 10. Heb. 1. 14. So that chance and fortune have no place in human affairs: And men, and angels, and all secondary causes stand, and go forth, move and work in their several spheres, and according to their kinds, from, and under the Lord, and ruler of all the earth, of all the world.

Verse 6. {The black horses which therein} A verse obscure and difficult. Some render the words and meaning thus; They that are in that chariot, meaning the red horses in the first chariot; and so they make the red, black, and white horses to go into the north country. Others conceive the red horses, and first chariot to be here omitted; as already too well known of the Jews in Judea, by their sad and woeful experience, there. Or if meant of Babylon, then omitted because the Chaldean empire was overthrown, and so their race was run. These black horses were the second chariot, as shadows of blackness, darkness, and dismal effects.

{North country} Signifying the grievous executions of God's judgments done upon the Babylonians, northward to Judea, verse 8. and that out of his care of, and over his people, the Jews yet remaining in Babylon, lest they there might grow into despair of God's minding them any more for good, but that he altogether neglected and rejected them.

{and the white go forth after them} The white horses in the third chariot, go forth at God's direction, and upon his employment, after the former horses and chariot, into the north country likewise, for the comfort and consolation of the Jews yet remaining there. So that these are angels of safety and of peace, which did accompany the destroyers of Babylon to deliver God's church which was there, and to provide for, and to procure their good.

{and the grisled} In the fourth chariot, called also bay, or strong, verse 3, 7.

{toward the South Country} Some understand this of Judea, south from Babylon: That they went to it for the service and behoof of the Jews now in their own land. Others, of Egypt, south from Judea, that their punishment should be tempered with some mercy, which should not be done to the Babylonians.

Verse 7. {and the bay} Not differing from the grizzled. Some would have it, imagining both to draw together in the fourth chariot, and now to be severed, the grizzled to the south, and the bay throughout all the earth, what then shall become of the chariot? but they are, as was said, the same: their course might vary.

{and sought to go} Thus are they at God's appointment. Yea, even wicked men, and Satan himself. See on verse 5. God's secret, and infinite wisdom and providence, rules, and overrules all.

{through the earth} Some understand this of all the earth, as Job 1. 7. and 2. 2. as if they desired to make, as it were, a general visitation of the world, and to punish other people, which have not any communion with the church. Others, of the earth, and land of Judea only; as if they desired their employment might be in and for that land, and over and among that people only for their good.

{and he said} This angel that talked with me, verse 4, 5. the head of the angels, Chap. 1. 8. the angel of the covenant, Mal. 3. 1. the mighty God, Esay 9. 6. His commission, and their obedience follows, Mat. 18. 10. and 6. 10.

Verse 8. {Then cried he upon me} Called on me with a loud voice; to breed more attention to this, as the main scope and intendment of the vision; and the only point and part of interpretation which the angel pleases to give. And no marvel then, if the other parts and parcels of the vision remain obscure, and subject to various apprehensions, and constructions.

{have quieted my spirit in the North country} Have perfectly executed their charge and given me satisfaction, either satisfying me in my revenge upon the Chaldeans, for the wrongs done to my people, as Esay 1. 24. or so working upon my people yet remaining there, so reducing them to penitency and piety, as thereby rendering me pacified and appeased towards them, not minded utterly to cast them off, but really to be reconciled with them, and entreated by them; an effect and fruit whereof seems to be that return of the people made with Ezra, Chap. 7. and 8. and thus God honors the angels in this their ministry and service under him.

Verse 9. {And the word of the LORD} This which follows seems to have a dependence upon the last words immediately going before. For it seems to be a narrative of the public profession of the religion, which the godly Jews remaining yet behind in Babylon did make, by their messengers sent to them in Jerusalem; and again of that testimony and approbation which God did publicly give to them for it, by assigning them crowns of gold and silver for a memorial and monument for them in the temple of the Lord; with promises annexed of the kingdom of Christ.

Verse 10. {Take} The aim of all this action is to show, that as Joshua and Zerubbabel, restorers of the church which was at that time, were each one for their several part, in their several office, figures of the Messias; so Christ should forever enjoy the two offices of king and priest: which he shall enter into possession of; by his death & passion.

{of them of the captivity} Which are now returned thence, now in the second year of Darius, and the eleventh month, Chap. 1. 7.

{even of Heldai} Called Helem, verse 14. It is not certainly known who these three were. But it is very likely they were some heads of the people, who were induced by Zechariah, or much rather came from Babylon purposely to make this offering of gold and silver, which was now thus bestowed in making these crowns which were to remain in the temple for a remembrance of this solemn promise which God had made of the Messiah, and of their interest in him, and right to his temple.

{which are come from Babylon} Either as private men, religiously bringing their own freewill offering to the house of God, and the building of it; 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 come thou the same day} That these men came from Babylon to Jerusalem. No delay was here to be used, no time foreslowed in so sacred and solemn an action.

{and go into the house of Josiah} Who seems to be called Hen, verse 14. Some make him to be a treasurer for the temple, who received the oblations that were made for the building, or repairing of it; see Ezra 2. 69. And so the prophet must go thither, with those three aforesaid, to receive gold and silver of them in the treasurer's house, whither they would bring it. Others conceive him to be some goldsmith, or founder dwelling in Jerusalem, who should make the crowns after mentioned. But the former words of this verse, and those verse 14. make him rather to be a fourth person, that came with the three former. And from him also the prophet was to receive a part of this offering.

Verse 11. {Then take silver and gold} Of Heldai, and the rest, of their offerings, which they brought from Babylon.

{and make crowns} Likely two, one of gold, another of silver, and not one very great one, of gold and silver mixed.

{and set them} Therefore more than one.

{upon the head of Joshua} Not both together, but one after another, in all likelihood. And both upon the head of Joshua the high priest. Not one upon his head, and another upon the head of Zerubbabel the prince, we read of the miter of the high priest. And also we find these words, Exod. 39. 30. And they made the plate of the holy Crown (of the High-Priest) of pure gold, and wrote upon it, Holiness to the Lord. However, here are the two crowns set upon the head of Joshua only. And this by an act of extraordinary use and dispensation, to represent at this time the union and conjunction of both offices, and dignities of priesthood and kingdom in one person. And though the execution of both offices was not to be performed by Joshua, who was a priest after the order of Aaron, and the kingly office was invested in the house and offspring of David; yet this solemn kind of inauguration and coronation of Joshua served for an extraordinary representation, to shadow, as in a special type, what should really come to pass in the person of the Messias, who was that true Melchisedech, both king and priest, an high priest after the order of Melchisedech; see Gen. 14. 18. Psal. 110. 4. Heb. 5. verse 6. 10. and 6. 20. and 7. 1, 2, 3, 4, 10, 11, 15, 21. That encroachment which the high priests made upon the kingly office, after this time, especially in the days of the Maccabees, however they might pretend a necessity for it, in those times, or fetch a seeming color for it from hence, yet it was in itself no less than an unwarrantable usurpation. The kingly dignity was now more overturned than the priesthood, Ezek. 21. 26, 27. And therefore also the crowns are here set upon the head of Joshua rather than of Zerubbabel.

Verse 12. {And speak unto him saying} Now follows the exposition of the type, the signification of these ceremonies which the prophet declares in a speech he makes unto Joshua, after 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 herein but a figure.

{behold, the man} See in Joshua thus adorned with priestly, and princely ensigns, a plain similitude and representation of the Messias hoped, and looked for by all that expect salvation in Israel. A type of Christ who shall appear in the flesh, at the appointed time, in whom shall be verified that which is showed and confirmed unto the church by this action.

{whose name is the Branch} See on Chap. 3. 8.

{he shall grow up out of his place} Or, branch up from under him, like a plant that sprouts up, and grows by virtue of its living root: even so shall Christ, by virtue of himself, without any human means, advance his kingdom. Or, he shall grow up from under himself; that is to say, by secret ways, without any human show, as Isa. 11. 1. Or this may allude and relate to the place and city of Nazareth, where he was brought up. See Matth. 2. 23.

{and he shall build the Temple of the LORD} And this repeated again in the next words; to show the weight of the matter; and to meet with their diffidence, and difficulty in believing it. He shall build the material temple; which nor Joshua's, nor Zerubbabel's skill and strength could finish, without the aid, and protection of Christ, Chap. 4. 6. And the spiritual temple, 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; Heb. 3. 3. Mat. 16. 18. 1 Cor. 3. 9. 1 Pet. 2. 5. And this temple and house seem to be meant, Hag. 2. 9. and by that large description, Ezek. 40. 41. 42 chapters.

Verse 13. {And he shall bear the glory} Not you Joshua, albeit now you are crowned with 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. And they must not be dismayed or discouraged at it. All things were abased, that they might the more eagerly look after the Messias; the brightness of the glory, and the excellency of honor: In whom, though not in outward appearance should meet all perfection of both dignities, which either the priests or kings had. Both which were now almost laid in the dust: But Christ should lift them up again; and 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; that is, 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. See Ps. 110. 4. Heb. 3. 1. & 9. 14.

{and the counsel of peace shall be between them both} Not between Joshua and Zerubbabel; nor between Joshua and Jesus Christ, the type and antitype; Though both these true; yet not truly here meant. But between both priesthood, and kingdom in Christ. They both should jointly effect and produce this peace in, and towards the church; even 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, Ephes. 2. 13, &c. He shall work, and bring, and preach peace, both to those in Judea, and those afar off, reconciling both to God in one body, by his cross. Others express it thus; that these two offices and properties shall forever be united together in Christ, and shall perfectly agree one with the other, though they seem to be very different; the one being to execute justice, in commanding, and punishing, the other of mercy, to expiate, and pardon; that he may be obeyed when he commands, Psal. 130. 4. Having put men into God's favor to make them receive the spirit of peace, in and through Christ, who is our peace, the Prince of Peace, purchasing it by his priesthood, and maintaining it by his kingdom. And all the prophetical and glorious promise, is to comfort Joshua, Zerubbabel, and the people, against all the present discouragements that were before their eyes. They saw how mean and miserable they were, what poor beginnings they had; what enemies on all sides rose up, how unlikely their estate was and unanswerable to those glorious promises, which the prophets formerly had made: Here therefore God calls them by his prophet, from what they saw now, to what they were yet to hope for hereafter; even a full and glorious accomplishment: but not in that manner: nor yet so soon, as they rashly, and overhastily expected: looking to have all those promises fulfilled in one day.

Verse 14. {And the crowns shall be to Helem} It is likely that Helem and Hen were the same as were called Heldai and Josiah, verse 10. As has been said.

{for a memorial} After you have thus prophesied of Christ, setting these two material crowns upon the head of Joshua, lay them up again in the temple, in the names of these four men, peradventure with some inscription of their names, for a public monument and remembrance, either of their liberality, and piety, 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 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, to put all spectators in mind of what was promised; and to be expected shortly: or 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 verse. A memorial, somewhat like that, Josh. 22. 27, 28.

{in the Temple of the LORD} Kept in some treasury, and cabinet, or rather hung up in open view among other costly donaries, and anathemataes of the temple, which might be after the finishing of the temple.

Verse 15. {And they that are far off shall come} The Jews in Babylon and dispersed in the Persian empire; and which is more, the Gentiles in all parts; These shall come, and be an accession to God's people, Isa. 57. 19. & chap. 60. and chap. 66. 18, 19. Acts 2. 39. and chap. 22. 21.

{And build in the temple of the LORD} Help forward the present building of the material temple; by their pains, or by their purse. This help should the Jews at home receive from those afar off, both from their brethren the Jews in Babylon, and elsewhere among whom many out of zeal to religion, and God's house, did after the example of Heldia, and the rest, either bring, or send their gifts: and also from the Gentiles, who though not then converted to the Jewish religion, did nevertheless, moved by God's spirit, greatly further the reedification of the temple. Thus had Cyrus done formerly, Ezra 1. 4, 6, 7. Darius at this time, Ezra 6. 8. And Artaxerxes, and his counselors, when Ezra came up afterwards; Ezra 7. 15. 16. 20, 21, 22. and chap. 8. 25. This was more than was done in building of Solomon's temple. And this makes for their present encouragement to go on in the building, notwithstanding all difficulties and disheartenings to the contrary: what human histories record that Herod did to this temple, was many ages after this time, but yet the full meaning of this text, stretches further to the building of God's spiritual temple, the church of Christ under the gospel; when both Jews and Gentiles, both near and far off, distant, as in place, so in religion and affection, do come and convert, and as living stones build up the true temple, whereof Christ was the foundation, 1 Pet. 2. 4. Ephes. 2. 13, 17.

{and ye shall know} See on chap. 2. 9, 11. & on chap. 4. 9. this should be a justification of Zecharias' calling, that he was a true prophet sent by God to them, with God's word in his mouth; specially when Jews then living, to whom he was sent, should speedily see and know by experience, and find the present help in building the temple, which they should have from such as they little looked for it at their hands: and the Almighty power of the Lord of hosts should confirm them in this belief, whose power nothing can withstand.

{and this shall come to pass, if, &c.} Their distrust and disobedience might hinder a while, and delay further the building of the temple, as it had done all the while hitherto; but it should no wise hinder the coming of Christ, and building of his spiritual temple: For the counsels and decrees of God depend not upon the contingent and arbitrary pleasures of men, Rom. 3. 3. yet the good and benefit of this prophetical promise, should not reach the people of the Jews to their comfort, if they did not comply with the condition here propounded, and yield the obedience of faith and life to the voice of the Lord in the mouth of his prophets. Some so render the words, as to make the condition itself here mentioned to be the thing first promised, and the building thereafter, and thereupon to be performed and accomplished.

CHAPTER 7

Verse 1. {And it came to pass} This and the next chapter is no vision, as hitherto has been; but the answer which the prophet from God gives to a question propounded by ambassadors, purposely sent for a resolution in a scruple, and case of conscience, touching fasting: The prophet intermixing withal sundry excellent instructions, consolations and promises unto the people.

{in the fourth year} Chap. 1. 1, 7. were both in the second year, this in the fourth year.

{Of Darius} See on Hag. 1. 1.

{that the word of the LORD} See on Chap. 1. 1.

{in the fourth day of the ninth month, even in Chisleu} Chisleu begins with the new moon in our November: they begin their months still with their new moons, and this date of time is about two years and one month since the first time that the word of the Lord came to Zechariah, and one year nine months and ten days since the latter time mentioned, chap. 1. 7. and two years two months and twenty-nine days before the temple was finished, Ezra 6. 15.

Verse 2. {when they had sent} Either these two here named had sent messengers, or rather these two were sent as ambassadors by the Jews that were returned, and resident in Judea; or rather by the Jews yet remaining in Babylon, though the case and question did much alike concern them both; their journey was long, troublesome, and chargeable.

{unto the house of God} The house or temple was now about half builded.

{Sherezer} Two choice men that were the chief and principal personages in this honorable employment and embassage. We need not here trouble ourselves with the erroneous translation of the seventy, or of that copy of it which now we have.

{and their men} Their train of attendants and assistants, as is used in such an embassage, for the more grace and honor of it.

{to pray before the LORD} Heb. To intreat the face of the Lord. They prayed no doubt in Babylon, and that with their faces no doubt towards Jerusalem, and the temple, as Daniel did, Dan. 6. 10. when both city and temple lay in ruins. But this was a solemn prayer before the Lord, in that place of prayer, whereunto God had vouchsafed special promises, 1 King. 8. 28, 29, 30, 48. And to these prayers no doubt were sacrifices annexed; sacrifices being as the appurtenances to prayer in that place, and prayer ever the chief, 1 Sam. 13. 12. And though the temple was not yet finished, the altar for sacrifices was long before, Ezra 3. 2, 3. And most likely it is, that gifts and oblations likewise they brought with them, as those, chap. 6. verse 10, 11, 14.

Verse 3. {And to speak} In a scruple of mind, and case of conscience, to ask a resolution, desirous thus to know, that they might accordingly practice and obey.

{unto the Priests} To whom it belonged to teach the law, Deut. 17. 8,–14. Mal. 2. 7. Jer. 18. 18. This due reverence they yield to them.

{which were in the house of the LORD of hosts} Attended on the service there, and also did dwell within the circuits and courts of the temple: hence is that Esay 2. 3. Mic. 4. 2.

{and to the Prophets} Extraordinary, as Haggai, Zechariah, and Malachy, if he then lived, and to the ordinary prophets also: the residence of Haggai and Zechariah there, should have been a strong motive to the Jews in Babylon for their return.

{Should I weep} Meaning fast, as verse 5. Weeping is so annexed to fasting, that our Savior uses the words of mourning and fasting indifferently to signify the same thing, Mat. 9. 15. And where Saint Matthew sets down the word mourn, in that place the other evangelists put for it fast, Mark 2. 9. Luk. 5. 34. Of this weeping at fastings, see Joel 2. 12, 13. Judg. 20. 26. 1 Sam. 7. 6. Psal. 69. 10. Ezra 10. 1. How contrary is this to our practice in fasting? and much more to the doctrine of popish fasting?

{In the fifth month} They had likewise other days of fasting, see verse 5. & chap. 8. 19. but this was the chief, because then both city and temple were burnt, Jer. 52. 12, 13. They doubted not the lawfulness of its first institution, and the keeping and celebrating of it hitherto, being ordained by the public and common consent of the church of the Jews; as likewise the feasts of Purim were in the days of Esther; though the like authority for fasts and feasts upon the like grounds, is by some denied now to the power and authority of the church: but their question and scruple now was touching the continuation of it thus; Are we in conscience bound to keep the solemn fast appointed to be in the fifth month, by reason of the destruction of the temple which happened at that time, 2 King. 25. 8, 9. now that it is in reedifying, and God's service to be restored, Ezra 6. 15. seeing the keeping of it is not commanded in the law of God? See Malac. 3. 14. They would not take upon them to end it now of themselves, and forbear it hereafter, without the consent and authority of the church at Jerusalem, to prevent any schism, and to preserve unity therein between them both. The day of that fifth month is set down to be the tenth day, Jer. 52. 12. three days after that Nebuzaradan came unto the city, 2 King. 25. 8.

{separating my self} From feasts, company of women, gay apparel, music, & all other carnal delights, see ch. 12. 12, 13, 14. 1 Cor. 7. 5. Joel 2. 16. Jona. 3. 6. 2 Sam. 12. 20. Esth. 5. 1. Dan. 6. 10. & 10. 3. And addicting myself to more strict holiness on that solemn day; for separation from all pollution of sin in those extraordinary days of fasting, was a thing more than ordinarily looked unto.

{these so many years} In the captivity and since the 70 years of captivity began 11 years before the burning of the temple, See Ezek. 40. 1. & chap. 33. 21. And the number of years since the end of the captivity till this time of building the temple, are by divers diversely reckoned see Annot. on Dan. 9. 25. by all aforegoing it appears, that the Jews remaining in Babylon were not gross contemners of God and his religion, but though it was their great fault to abide there, and their great ingratitude too, when God in mercy had made open the way for their return, yet there remained in them many sparks of piety, and they could not but displease themselves for that their sin, though they did not presently amend it; and therefore they stood in need, as of reproof and rebuke for their sin, so of exhortation and instigation to repent and return.

Verse 4. {Then came the word of the LORD} verse 1. & 6. 9. and 4. 8. and ch. 1. 1, 7. Hag. 1. 1, 3. Zeph. 1. 1. Mic. 1. 1. Jonah 1. 1. and so usually.

Verse 5. {Speak unto all the people} Comprehending both those that sent, and those that were sent unto; As the cause was common, so the answer was public, and to all. And indeed the whole subject and substance of the sermon following, is more directed to all the people, than to the ambassadors; and contains matter of more concernment than that point of fasting came unto.

{and to the Priests} For likely they were both of the people and of the priests, which doubted, as touching this controversy, besides them which yet remained in Chaldea, and reasoned of it, as of one of the points of their religion.

{fasted and mourned} Both joined together, Esay 58. 5. See on verse 3.

{and seventh month} This other fast was appointed for the death of Gedaliah, which happened in this month, 2 King. 25. 25. Jer. 41. 1, &c. whereupon followed the total dispersion of the remainder of the people, and desolation of the land.

{those seventy years} See on verse 3. and on Chap. 1. 12.

{unto me, even to me} A vehement interrogation for a vehement denial; seconded with an emphatical repetition and appealing to their own consciences. They did it not in such a manner, with such affections, ends, and exercises, as God requires; with repentance and amendment, which God expects. But they went no further than the outward ceremony; fondly conceiving, as if God would be pacified and pleased with such outward rites, & bodily exercises; and therefore they glory in themselves for so doing; and expostulate the matter with God, as we see, Esay 58. 3. Thus pleasing and satisfying themselves in their carnal humors, and not heeding him who is a spirit, and must be served in spirit and truth. Should I then, should I approve of such a fasting as done to me? was it not only out of a carnal feeling of your evils and miseries? Hos. 7. 14.

Verse 6. {Did not ye eat for yourselves?} As you feasted, so you fasted; and neither for me or my glory, as you should, according to that rule, 1 Cor. 10. 31. but to content your own fancies. And such abstaining or not abstaining makes nothing to the service of God, 1 Cor. 8. 8. yea, in your mirth and rejoicing you have not regarded me, to yield me honor and thanks for my benefits, Hos. 8. 13. and 9. 4. now the answer to the foresaid question is referred to this point; your fast might be sanctified by piety and devotion; but you had better to omit it, than profane it, as you do; and instead of your ceremonies, endeavor yourselves to serve God internally; by means of which I will change these your doleful days, into days of feasting, and giving thanks for my benefits, Chap. 8. 19.

Verse 7. {Should ye not hear} You busy yourselves about trifles, you curiously inquire of this fasting, as if it were the prime part and principal point of religion, and meanwhile live in gross sin, and neglect main duties. This is the corrupt nature and condition of hypocrites especially; They will strain a gnat, and swallow a camel. The prophet therefore having to deal with such for their better conviction, calls them back to the main point; touching them to the quick, appealing to, and charging their own consciences, for the reality and truth of what he now tells them.

{the words} Or, are not these the words. Has not God sufficiently declared his will concerning these external actions, and specially concerning a fast, profaned through wickedness, Esay 58. 3, 4. and concerning the main duties of repentance, holiness, and righteousness required in your lives.

{hath cried} Openly, plainly, and vehemently, as Esay 58. 1.

{by the former Prophets} Heb. by the hand of, &c. This asserts his authority: he accords with the former prophets, and insists as they did upon the same main duties; he brings no new thing. And this doubles their crime; that they would not be warned and schooled by the example of their fathers, and what befell them; but still shut their eyes, and stop their ears against those lessons by the former prophets, so plainly and powerfully preached to them. They still exhorted to repentance, and obedience; and threatened destruction for rebellion: you should have obeyed God's command by them. But where is this? And neglecting it, all your fasting is to no purpose: you do but dally so with God, and delude yourselves.

{when Jerusalem was inhabited} Or, on foot: or in its former state. Inhabited, not thinly, and poorly, as now; but populously.

{and the cities thereof} Throughout all the land likewise, were in prosperity, and flourishing.

{the south of the plain} Or the south, and the plain. See Josh. 15 chapter, and Jer. 17. 26. and 32. 44. Places, it seems, much inhabited formerly; and after, for their sins, much wasted. The prophets cried out against their sinful courses then, but there was no amendment; and therefore ruin came upon them. And should you not now hear and heed the words of those prophets, and not run the same race of sin as formerly was done.

Verse 8. {And the word} See on verse 4.

Verse 9. {Execute} Having reproached them for their disobedience in general, in not hearkening to the words of the former prophets, which was the thing that God looked for, more than their fastings: & for want of which God rejected their ceremonious fasts; He comes now to press them with particulars; He sets before them the special words and commandments of God, by the former prophets, whereunto God required obedience, verse 9, 10. And their fathers refusing to obey, verse 11, 12. And God's punishing them for it, verse 13, 14. And thus in their fathers' example, he lets them see what themselves are, and what they should likewise expect, if they amended not.

{true judgment} Heb. Judge judgement of truth. He shows that they did not fast with a sincere heart, but for hypocrisy: and that it was not done of a pure religion, because that they lacked these offices of charity, which should have declared that they were godly, Mat. 23. 23. Micah 6. 8. Judgment of truth is when and where equity and right is only regarded, without any respect had, to favor, fear, hatred, bribes, acceptings of persons, or the like. And the charge is for the judges. And thus he begins with the duties of the second table; as is usual in the prophets, having to deal with an hypocritical people: not but that our duties to God in the first table are of far more esteem: but therein hypocrites can best dissemble what is their inward man: whereas the duties of the second table put them upon a visible and palpable trial in the eyes of the world. So that examination and conviction will here soonest appear.

{and shew mercy} This is the duty of every man to his brother; not only to abstain from doing him any wrong, but to use kind and favorable dealing towards him.

{and compassions} So to do, out of the bowels of a tender affectionate love to our brethren.

Verse 10. {And oppress not the widow} Break not over where the hedge is lowest; do no wrong there especially, where we have most ease and advantage to do it, by reason of their weakness, and inability to save themselves harmless, or to resist, and offend us. And therefore God in his law gives charge so often, and takes so great care of these persons, Exod. 22. 21, 22. Esay 1. 17. 23. Jerem. 5. 28. Deut. 10. 18. & 14. 29. and 24. 17, 19. and 27. 19.

{imagine evil} The inward thought of the heart is root and beginning of outward violence, and wrong; And therefore is to be looked to in the first place, that this be kept pure and undefiled, as in the sight of God, as Ephes. 6. 5, 6. See Micah 2. 1. Prov. 21. 2. and 6. 14. 18. and 4. 23. and 23. 26.

Verse 11. {But they refused to hearken} A willful disobedience, obstinate stubbornness, and intractableness, Chap. 1. 4. See 2 Chron. 33. 10. Ezek. 3. 7. Deut. 28. 15. and 30. 17. Great is the evil and danger of this.

{and pulled away the shoulder} Heb. they gave a back-sliding shoulder. And would not carry the Lord's burden, which was sweet and easy; but would bear their own, which was heavy, and grievous to the flesh; thinking to merit thereby: which similitude is taken from yoked oxen, which shrink at the yoke, and are unwilling to draw, Neh. 9. 29. Hosea 4. 16. Or as he that should carry a burden, but pulls away his shoulder, and lets it fall. The case is otherwise, Zeph. 3. 9.

{and stopped their ears} Heb. made heavy. An argument of extreme contempt, and hatred of the speaker, for the hearer to stop his ears at him. See Esay 6. 10.

Verse 12. {As an adamant stone} See Ezek. 11. 19. and 36. 26. Job 41. 24. Ezek. 3. 9. Harder than the nether millstone. They heightened their heart to a malicious stubbornness by continual opposition to all means of amendment: that they could no more be wrought upon to receive any impression of remorse, or reformation, than the diamond, flint, hardest rock, or stone could be engraven by the tool of the artificer. See 1 Sam. 6. 6. Jer. 17. 1. and 6. 28, 29.

{lest they should hear the law} As Psal. 58. 4, 5. The law of Moses was the sacred rule of obedience; and obedience ever required to it; seconded with all promises and threatenings, Deut. 27. 26. and chap. 28. Levit. 26.

{in his spirit} Which declares that they rebelled not only against the prophets, but against the spirit of God that spoke in them, as Acts 7. 51.

{by the former Prophets} Heb. By the hand of, &c. The power and majesty of the high spirit of God shined forth in them, and their doctrine; which rendered the people the more inexcusable.

{therefore there came a great wrath} A great punishment, the effect of great anger and displeasure. And the greatness of God's wrath does evince the greatness of their sins; for God is just. And both these should have been warning sufficient to the people to whom Zechariah now preaches; that they should not now dally with God, and serve him with shadows and ceremonies, but seriously repent and amend.

Verse 13. {Therefore it is come to pass} By a just and equal retaliation, when there was now no other remedy, 2 Chron. 36. 16.

{that as he cried} An admirable mercy of God, that he should deign to invite man, to call and cry upon him, for his good and salvation; sending his prophets early and late. See Ezek. 18. 31, 32. Jer. 13. 27. Esay 65. 2.

{and they would not hear} An height of impiety in man: And much charged upon sinners in Scripture. They would not hear to obey his voice, and reform their manners.

{So they cried} Jer. 2. 27. Judg. 10. 10. 15. Isa. 26. 16. Hos. 5. 15. in their calamities, for help and succor.

{And I would not hear} A most just retaliation: As they were deaf to God, so he to them, Job 27. 9. Prov. 1. 28. Isa. 1. 15. and 59. 2. and 65. 12. Jer. 1. 11. and 14. 12. Micah. 23. 4. He would not relieve and comfort them; but left them helpless in the hand of their enemies. And this is the great wrath of God indeed. See Jer. 15. 1.

Verse 12. {but I scattered them} Not only drove them into exile; but therein scattered and dispersed them.

{with a whirlwind} Violently and suddenly; as with a strong storm and tempest. See Job 21. 18. Isa. 17. 13.

{among all the Nations} Of the four quarters of the heavens: See Ezek. 5. 2. among the Assyrians, Egyptians, Edomites, Moabites, &c.

{whom they knew not} So remote and far off, that they knew not them, or their language; had not heard of them; strangers to the Jews in affection and religion.

{Thus the land was desolate} The mark of God's vengeance laid upon the land itself, God's own land, because they had defiled it. And to fulfill the threatenings, Lev. 26. 32, 33, 34, 35. 2 Chron. 36. 21.

{after them} After they have been carried away out of it: after the murder of Gedaliah; when all the remainder of the people, men, women, and children, fled into Egypt, Jer. 43. 6.

{That no man passed through} We read not that any colonies were sent by the king of Babylon to plant in the Jews' room, as was done by the Assyrian, in Samaria and Israel, 2 King. 17. Neither that any neighboring nation came in to possess and inhabit it; nor yet that at the return of the Jews, any were displaced to make them room, either by force, or fair means. But God in his judgment and providence, kept it waste and empty, ready for them at their return; See Isa. 60. 15. Ezek. 33. 28. See the like of Babylon, Jer. 50. 13. & 51. 43. and that Zeph. 3. 6.

{for they laid} God in his justice, and the Jews by their sins, Psal. 107. 34. Dan. 9. 16. the sins of the Jews wasted their own land more than the armies of the Babylonians.

{the pleasant land} Heb. land of desire, meaning Judea. See Psal. 106. 24. Jer. 3. 19. Isa. 62. 3, 4. God had made it as his Paradise, enriched it with all plenty, and pleasure; and above all, with his presence and residence in his city, and temple: But they by their sins laid all desolate, Lam. 1. 1. & 2. 15. & 4. 12. and 2. 1, 6, 7. and 4. 1. 6. and 5. 18.

CHAPTER 8

Verse 1. {Again the word} It appears by verse 19. that this is a continuation of God's answer to the question concerning the said fasts: And it mainly contains a consolation by many comfortable promises against all such discouragements as caused them to distrust the good success of things.

Verse 2. {I was jealous for Zion} Chap. 1. 14. Some take this to be God's zeal for Zion, his great and ardent height of love to her; and thence arising his great fury and wrath against her enemies; that he will be her defender, and avenger of them. Others rather understand it of his jealousy for her. Now jealousy is a mixed passion in a husband, consisting as of a most tender love to his wife, and care of her, and his own honor, so of a most furious rage and revenge, upon just, or evil suspicion of false dealings, where this is suspected or known to be violated. And both these are comprised in this verse.

{with great jealousy} I loved my city with a singular love, so that I could not abide that any should do her any injury. Or, as some apply it to the particular and present occasion, lest she should sin by keeping these fasts, in an evil manner.

{And I was} Or, have been.

{Jealous for her} Or, of her, or over her.

{with great fury} Punishing her for her breach of faith, and playing the harlot, with rejection, and banishment out of her country. This seems best to suit with that which follows: though that also be a truth, of God's fury against the enemies of his church, whom he punishes for the love he bears to his church.

Verse 3. {Thus, saith the LORD} This is repeated seven times in the nine first verses of this chapter; and seven times more in the rest of this chapter. And all this to strengthen their faith against distrust; because the things here promised and spoken are so strange and difficult, yea, seem to be impossible, incredible in their eyes, verse 6. want of faith to God's word is a destructive sin, dishonorable to God, pernicious to man, 1 John 5. 10. John 3. 18.

{I am returned unto Zion} Here the decree is put for the thing itself, or the beginning for the perfecting of it: before God was gone away from Zion, Ezek. 10 & 11 chap. he left it waste as a profane place, there was no temple, altar, sacrifice, priest, people, service, city there, God was absent: now he returns to Zion, to his church and people there, returns in mercy, grace and favor, he is reconciled to them.

{and will dwell, &c.} Not stay a while, as Jer. 18. but abide still, reside and inhabit there, chap. 2. 10. see Exod. 25. 8. 1 King. 6. 13. 2 Chr. 6. 18. Psalm 68. 16. and 132. 13, 14. so that she shall not need to fear the threats of their enemies, and scoffers at their weak beginnings, like those Nehem. 4. 3. God's presence shall be her sure help, Ps. 46. 5. and he will make it the settled place of his glory and worship.

{shall be called a city of truth} She had been false and faithless, Isa. 1. 21. Jer. 2. 20, 21. and therefore cast off: but now she should be called a city of truth, not only passively, because God should truly perform all his promises towards her, & verify them in her; but also and rather actively, because of her verity & fidelity with men, and chiefly for her sincerity in God's worship, professing, preaching and maintaining it, Isa. 1. 26. A faithful city, observing faith and loyalty towards God, in cleaving constantly to his sincere worship; whereas all other cities in the world abroad were full of errors, superstitions, and abominable idolatries; see that Isa. 26. 1. & 60. 14, 18. Ezek. 48. 35.

{the holy mountain} They profaned and polluted it before, Mal. 1. 7, 12, 13. but now it should be called holy, because of the holy temple thereon reedified, and the holy worship of God therein reestablished; see Jer. 31. 23. Isa. 4. 2. Obad. 16. 17. Joel 3. 17. Dan. 9. 16, 20. Isa. 27. 13. & 56. 7. & 62. 12. & 65. 25. & 66. 20. God's dwelling in the midst of his people, is to make them holy.

Verse 4. {There shall yet old men} I will bless the inhabitants of Jerusalem with peace, and health, and long life: A figure of the spiritual blessings of the church, as Isa. 65. 20, 22. though now they were few in number, and by reason of wars, and other troubles, not likely to live long, and to increase to any great multitudes, or to live in peace; yet God promises they shall do both: the streets now desolate and unfrequented, should be repeopled; they that were now young, should live till decrepit old age, they should die, not by strength of war, but by length of years, being kept safe under God's protection, & blessed by his dwelling in the midst of them.

{his staff in his hand} A sign of a peaceable and prosperous estate, wherein men are not cut off untimely by wars and such like calamities, see 1 Sam 2. 31. Lam. 2. 20, 21, 22. & 5. 11, 12, 13, 14.

{for very age} Heb. for multitude of days. This was evidently seen in Zerubbabel, Joshua, Ezra, Nehemiah, & others, as some conceive.

Verse 5. {Full of boys and girls} A sign of fruitfulness and increase, as Exod. 1. 7. Jer. 31. 27. Esay 60. 22. and 65. 20, 22.

{playing} A sign of peace and security, after the fashion of children in towns peaceably inhabited: In time of war and common calamity, it is otherwise.

Verse 6. {If it be marvellous} Or hard, difficult, incredible. This promise aforesaid seemed strange to the Jews, the present state of things being considered; God therefore by way of prevention, confirms his promise, by an argument from his power opposed to their incredulity; what is impossible with man, is possible with God: and he shows so, wherein our faith stands, and whereupon we must fix it; not upon our sense or reason: he checks this conceit; is it meet to measure God by ourselves? to include his power within the compass of our brains? No, we must trust to his truth and power, who can and will perform that which he has promised, though it seem never so impossible to man, Gen. 18. 14. Luk. 1. 37. and 18. 27. Rom. 4. 17. 22.

{of the remnant of this people} They seeing themselves so small a remnant, were discouraged, and grew mistrustful hereupon: And yet this might have strengthened their faith, That seeing this small remnant had returned beyond all hope, by God's power and pleasure, therefore this might serve to help their hope for the time to come.

{in these days} The consideration of the present state of things at this time stood in their light, and darkened the eye of their faith: but they were to raise up themselves above that; true faith is the evidence of things not seen, Heb. 11. 1.

Verse 7. {I will save my people} God sets forth his own power to help forward their faith, see Isa. 43. 11, 12, 13. & 48. 15. and 66. 9. Exod. 6. verse 7.

{from the East country} God's promise of recollecting the dispersed Jews, and restoring them to their own home: though they were never so much dispersed and scattered, yet that should not hinder the accomplishment of his promise.

{and from the West country} Heb. The Country of the going down of the Sun. They were most carried into Babylon, and those eastern countries; yet into other parts also: and by east and west here, are meant all quarters of the world; see ch. 2. 6. Ps. 113. 3. Mal. 1. 11. Psal. 50. 1. This may be applied mystically to the church.

Verse 8. {And they shall dwell} The Jews with whom Zechariah had now to deal, mistrusted all things; they feared they had returned to Jerusalem but too soon, out of too much zeal, the present face of things promised so little good to come: But God by his prophet tells them here, That they should see by the event, that things should fall out otherwise; The remnant of the dispersion should return, come to them, and dwell there, Chap. 2. 4. That decree, Hos. 9. 3. should now be reversed, Ezek. 36. 10, 11. 28. and 37. 25. Jer. 23. 8. Isa. 44. 26.

{My people} God's free and gracious covenant, the fountain of all his favors, which seemed for their sins to be broken off for a time, and the memory of it buried; yet God would not forget, but renew and revive again: consisting in a mutual stipulation, of subjection in them, and protection in him. See Jer. 13. 11. and 24. 7. and 30. 22. and 31. 33. and 32. 37, 38. besides many other places.

{in truth, and in righteousness} Faithfully performing my promise which I have made to them in my covenant, and enlarging my bounty towards them; which is often signified by the word righteousness. See Hos. 2. 19. Or, in truth, on my side, Isa. 65. 16. and in righteousness on theirs; Isa. 60. 21. and 61. 11. and 65. 25. and 46. 13.

Verse 9. {Let your hands be strong} Hag. 2. 4. Let neither respect of your private commodities, neither counsel of others, nor fear of enemies, discourage you in the going forward with the building of the temple; but let both hearts and hands join in setting forwards all things belonging to the service of God, and good of the state. This exhortation he presses with much variety, and force of argument, to the sixteenth verse. See Josh. 1. 6. 7. 9. 18. and 23. 6. Ezra 10. 4. Isa. 35. 3, 4.

{ye that hear in these days these words} There is a force in these demonstrative words to be observed: you present, now living, in these hopeless days; and yet hear and have these gracious words of promises, to be strong in heart and hand.

{by the mouth of the Prophets} Haggai, and Zechariah, who at this time prophesied to the Jews, Ezra 5. 2.

{which were in the day that the foundation} It was but about two years since they now had began to build, Ezra 5. 2. And yet in that short time, God often called upon them, & encouraged them by his prophets; and therefore the more blame and shame for them if they did not go on in the building, being so daily stirred up to it. If we make the words of laying the foundation to relate to that, Ezra 3. 8. Yet thence to this fourth year of Darius Hystaspis, are not many years, but about twelve. But they who understand this fourth year to be of Darius Nothus, the seventh Persian monarch after Cyrus, do find the years intervening to be 108. And thereupon are much puzzled about the long age of Zerubbabel, Joshua, Ezra, and Nehemiah, Haggai, and Zechariah, who yet is called a young man, chap. 2. 4. all of them living then, and now; Ezra and Nehemiah, we are sure long after.

{that the Temple might be built} This is the main thing urged by the prophets, then, and now. And therefore they must strenuously and courageously go on with the work; and hold to it, notwithstanding all obstructions; and overcome all difficulties, and temptations to the contrary. God's word in the mouth of his prophets is a sufficient ground, and warrant for them, so to do.

Verse 10. {For before these days} While the building was neglected.

{there was no hire} Or, the hire of man became nothing, &c. Men's, and beasts' labor, was in vain, by reason of the curse which I laid upon your carelessness in restoring my service, Hag. 1. 6, 10. and 2. 15, 16, 17. Mal. 3. 10, 11. He minds them of this judgment of famine (as we have need to be often minded in the like case) That they should not dare to go on to provoke the Lord any further in so sinful doing.

{any peace} At home, or abroad, in city, or country, but wars, and dangers from enemies round about them; who by incursions, and invasions, did vex, disquiet, prey, and spoil them; so that there was no safety for travelers, or anybody. A second judgment.

{because of the affliction} Brought on them by the enemies: who wrought them much mischief. And these were their neighbors, the Samaritans, Ammonites, and other old enemies.

{for I set all men} Seditions; and civil contentions, grudgings, partakings, factions, whereby they were embittered one against another; as Esay 9. 20, 21. A third judgment. And here is God's hand in these punishments. See on Amos 4. 6. Here is more than a bare permission; and yet God holy therein, and free, making use of their rage, to execute his judgments, which they intended not. His hidden counsel, and purpose, his secret motion herein, appertain not to them, nor excuses their sin.

Verse 11. {But now} Seeing you have cheerfully gone on to the reedifying of my temple; though I am without shadow or change, Jam. 1. 17. Yet my actions shall change their nature towards you.

{I will not} Be angry, as formerly; nor punish you. When our sins cease, God's anger ceases.

Verse 12. {For the seed shall be prosperous} Heb. of peace. I will set down the true occasions, and means, of a true and perfect peace, and will cause it to increase and multiply. See Psal. 72. 3. you shall be free from enemies; all in peace. Or rather, Their seed shall prosper: They shall peaceably sow; & no floods, or storms, or any hurtful thing, shall annoy their fruits, and harvest. And this best agrees with that which follows.

{the vine} Joel 2. 22. Hag. 2. 19. Hos. 2. 21, 22. Husbandmen shall enjoy the benefit of God's favor, and reap the fruit of their labors; abundance of increase, a plentiful crop; through the kindly and seasonable showers that God will send: upon whose blessing in these things we must wholly depend, Mat. 6. 11.

{and I will cause the remnant} God himself will put them in possession; and though they were a poor remnant, yet they should enjoy it quietly in spite of all their enemies.

Verse 13. {As ye were a curse} A form of execration and cursing; As thus; God do to me, or you, as he has done to the Jews; Or, God make you like a Jew; or the like. Making their calamity a pattern for any fearful imprecation. See Deut. 28. 37. Jer. 24. 9. & 29. 18. 22. and 42. 18. Psal. 83. 11. and 102. 8. Thus it was with them. They were odious, and detestable to all. When they bewrayed their impiety and ingratitude in not building the temple; they were fearful examples of God's horrible wrath.

{O house of Judah, and house of Israel} Some make the latter only an explication of the former, as in Psal. 147. 7. and 76. 1. See Isa. 48. 1. & 46. 13. But rather we may distinctly understand them of both kingdoms: for some of the ten tribes also did return, Hos. 1. 11. Jer. 3. 18. Ezek. 37. As a remnant did escape and return of them that fled into Egypt. Compare Jer. 42. 16, 17. with Chap. 44. 28. Divers of the ten tribes remained in the land after their general captivity. See 2 Chr. 30. 5, 6. 18. 11. and chap. 34. 33. And these being captived with them of Judah afterwards, might with them return. That general dispersion through 127 provinces in the Persian empire, Esth. 1. 1. with Chap. 3. 8. & Ch. 8. v. 9. argues a kind of union of Judah and Israel; which might produce a joint return of some of both. See Jer. 33. 7.

{shall be a blessing} A form to be used in blessing of others. As the like. Ruth 4. 11, 12. See Zeph. 3. 20.

{fear not} Cast no doubts, mistrust not your own weakness, nor your enemies' strength; but go on in the work, and be confident of God's aid; and he by his power will overcome all impediments, and clear all obstructions.

Verse 14. {As I thought to punish you} This, and the next verse makes a clearer explication of what was formerly said. And here is first God's thought and purpose to punish their sins. Sin ever provokes God to wrath and punishment.

{when your fathers} At that time when your fathers so sinned: not punishing the children for the fathers' provocations.

{and I repented not} I changed not my mind, because they changed not their manners; but this they got by their obstinacy in sin, that I became inflexible, inexorable, in rigor to punish them; when they made war against me, I armed myself in vengeance against them; I did as I forethought and forethreatened, Psal. 18. 26. And the Jews had found by experience that thus far God was as good as his word.

Verse 15. {So again have I thought} Here is God's purpose to show mercy unto them. He changes not in himself; but in his actions towards the several conditions of the sons of men: and he changes their hearts, when he will do well unto them.

{fear ye not} That I will fail of my promise. I will surely bring to pass what I intended for your good. And therefore go on in your building, and expect that which yet appears not: even a full restitution, plenary instauration.

Verse 16. {These are the things} As God will be merciful, so they must be dutiful. God's promises are conditional; and in his own, he mercifully works the condition itself. And he here tells them what the duties are. They must not only build the temple, and look to God's ceremonious worship, and the observation of it; but they must chiefly look to God's moral law, to perform the main duties of it, Matth. 9. 13.

{Speak ye} He instances in some particulars: under them comprehending the rest.

{Every man the truth} Ephes. 4. 15. Psal. 15. 2. Prov. 12. 19. See Isa. 59. 14, 15. Hos. 4. 1.

{to his neighbour} Who he is, see Luke 10. 36.

{Execute the judgment of truth and peace} Heb. Judge truth, and the judgement of peace. Chap. 7. 9, 10. And herein deal candidly and sincerely: not fraudulently and deceitfully: as corrupt judges will seek to put on fair glosses and pretenses to cover, and color, and cunningly to hide their false judgments: judge truly according to the rule of the law, and according to true and right informations, in matters of fact.

{and peace} To compose the quarrels and differences between private men; and so preserve the public peace. Whereas wrong judgments breed more quarrels, to the disturbance of peace.

{in your gates} In the places of justice, which were in those times in the entrance of the gates of the cities, Amos 5. 12. 15. See Annot. on Amos 5. 10. These places should be as sanctuaries of justice, and cities of refuge to the oppressed.

Verse 17. {Imagine evil} The thoughts and heart are to be holy and charitable. They are the fountain: and God heeds most, and examines them. And his law is spiritual, contrary to the corrupt glosses of the Pharisees, justly taxed by our Savior, Matth. 5. See Zech. 7. 10. If the Jews do add the moral duties to the building of the temple, then God will be gracious and bountiful unto them.

{and love no false oath} Chap. 5. 8. Psal. 15. 4. and 24. 4. Ezek. 17. verse 18, 19. Jer. 5. 2. Josh. 9. 19.

{things that I hate} And them that do them, Psal. 5. 5. & 11. 5. See Prov. 6. 16. Jer. 12. 8.

Verse 18. {And the word} See on verse 1.

Verse 19. {The fast} After all those more material things formerly premised, he now comes to the final decision of the main question concerning the fasting proposed, chap. 7. 3. The answer now is soon made: If you would build my house, and not imagine evil, to oppress one another; but execute mercy and truth; then I will perform my gracious promises made to you, and abundantly bless you: And then this question falls of itself: your fasts shall be turned into feasts; such shall the change of your state and condition be.

{of the fourth month} Appointed for a remembrance of the taking of Jerusalem by the Chaldeans, which was in this month, the ninth day, Jer. 39. 2. & 52. 6. 7. 2 King. 25. 3.

{and the Fast of the fifth} For the burning of the temple, the tenth day of that month, that is, three days after Nebuzaradan came into the city, 2 King. 25. 8. Jer. 52, 12, 13. See on Zech. 12. 5.

{Fast of the seventh} For the death of Gedaliah, Jer. 41. 1, &c. Zech. 7. 5.

{Fast of the tenth} For the siege laid before Jerusalem, Jer. 52. 4. 2 King. 25. 1. in the tenth day. These fasts are not blamed here, as unwarrantably undertaken.

{joy and gladness} And therefore no more fit to be times of fasts, joy and sorrow, as light and darkness, expel one another.

{and cheerful Feasts} Heb. solemn or set-times of feasts. Your solemn feasts appointed by God in his law; and interrupted, and left off all the time of your captivity, shall now be revived, and celebrated by you, as you began, Ezra 3. v. 4.

{therefore} An injunction, to be sure to observe that which God most required, and they most neglected; if they would hope and have those good things come to pass.

{Love the truth} The substance of religion; in obedience to God, and charity to our neighbor: and heed not so much those outward ceremonies, and bodily exercises. And love is required to truth, Rom. 12. 9. Amos 5. 15. Psal. 119. 20. 40. 47. 97. 131.

{and peace} Peaceable dealings; the judgment of peace, verse 16. Not quarreling for old customs. And this will bring you peace with God, and prosperity in the world. Look to these.

Verse 20. {Thus saith the LORD of hosts} To bring credit and authority to the ensuing prophecy: The matter of it being so incredible to them, who for the present saw all things in so poor and despicable condition, that they half repented that they were returned; as the Jews in the wilderness, after their coming out of Egypt; and thinking themselves deluded, were rather minded to return into Babylon again. Scarce possible was it for them in this case to believe these, and the like glorious promises, as Hag. 2. 9. This preface therefore was most necessary for them.

{it shall yet come to pass} Yet hereafter, though there be so unlikely an appearance for the present. He amplifies the former joy, by adding evangelical promises, concerning the spiritual kingdom of Christ; and the great and eager confluence and access of the Gentiles to it, and the glory of the Jews by it.

{come people} See on Mic. 4. 1, 2. come and be converted; and join themselves to the church.

{many cities} Many, and great cities of the Gentiles for all their greatness, yet shall they submit and subject themselves.

Verse 21. {Let us go} In going let us go. See on Esay 2. verse 3. and on Mic. 4. 2. The zeal of converts to convert others. See Psal. 122. 1. and 95. 1, 2. Jer. 31. 6.

{speedily} Or, continually: Heb. going.

{to pray} Heb. To entreat the face of the Lord. See on Chap. 7. 2. and on Zeph. 2. verse 3. Amos 5. v. 4, 6. Hos. 5. 15. Prayer is the chief part, and duty of God's worship; taken for the whole. And they seek him, as most desirous to find him and his favor; to know him and his will; that they may obey him and it, as their only guide and aim, Psal. 119. 105.

{I will go also} Everyone was as forward to serve God himself, as he was desirous for another to do it. That is true zealous charity which never leaves others behind, nor thrusts others before it. Not like that of the Pharisees, Matth. 23. 4.

Verse 22. {Yea, many people, and strong nations} Not a few poor ones; but many; and mighty, potent and populous. Esay 66. 8. 12. 20. 23. & 49. 19, 20, 21, 22. & 54. 1, 2, 3. & 60. 3, 4, 5, 11, 12.

{in Jerusalem} Typically, because at this time God's worship being only there, all converts were to resort thither. So that this temple now in building, should become in a kind common to the Gentiles; a temple also for them and their use. Not yet that they should keep and observe the Levitical sacrifices and services there; But because the word of the Lord should go forth from Jerusalem, which being now the only church of God; and therefore so often taken for a type of Christ's church under the gospel, should be the mother church, whence the gospel should proceed, Isa. 2. v. 3. Psal. 110. 2. See the like, Esay 66. 23. & Zech. 14. 16.

Verse 23. {Ten men shall take hold} Ten men taken for many; as Gen. 31. 41. Lev. 26. 26. Job 19. 3. In the days of publication of the gospel, they who are now so averse, such enemies, shall become thus eager and earnest, to embrace the gospel. There shall be no need of arms, and coaction to enforce them; they shall be such a willing people, Ps. 110. 3. They shall come on thus, and come in with this unity, unanimity, consent, humility, and fervency.

{out of all languages of the nations} We see no language or nation excepted. So largely shall the kingdom of Christ, and the gospel spread. See Ch. 2. 11. Esay 66. 18. Dan. 7. 14. Apoc. 5. 9. & 7. 2. Psal. 9. 8. Acts 10. 35. Though they shall not understand one another's language, yet they shall agree in this one understanding, by God's sacred and secret instinct and motion of his spirit, and shall speak this language of Canaan, Isa. 19. 18.

{of the skirt of him that is a Jew} Ten men, of one Jew; whom they so hated and scorned before; yet now they should take no scorn to cleave unto them, to humble & submit unto them, to learn of them, and become their disciples, hang upon them, and run after them, as little children do when they catch hold on their mothers' garments, Esay 55. 5. Thus they flocked to Paul, and the other apostles, Gal. 4. 15. And indeed to the Jews was the gospel first preached; and the next by the Jews to the Gentiles, Acts 13. 46. And the believing Jews thought not now themselves disparaged, nor their glory eclipsed by the access of the Gentiles; but rather gloried in it, as justly they might. And thus was the old prophecy fulfilled, Gen. 9. 27.

{we will go with you} In the worship and service of the true God. And the reason follows.

{for we have heard} By your preaching, Rom. 10.17.

{that God is with you} Rightly known and worshiped, only among you Jews, or in the Church; but not among us, who are ignorant idolatrous Gentiles. Thereto they thus catch hold of them, use the help and ministry of men, to seek and find God among them, verse 22. See 1 Cor. 14.25. Great and glorious was this prerogative of the Jews, which afterwards they lost by their infidelity.

CHAPTER 9

Verse 1. {The burden} Here begins the third main sermon of Zechariah; & continues to the end of the eleventh chapter. And contains a prophecy, first against the enemies of the Jews to the ninth verse. Secondly, of the coming of Christ, and of his kingdom, and the blessings of it; to the eleventh chapter. And thirdly of the destruction of Jerusalem, and the rejection of the Jews for their rejecting of Christ. Chap. 11.

{The burden of the word of the LORD} His burdensome word. A prophecy of heavy and sad and grievous threatenings and curses. A prophecy of threatenings and curses against the bordering enemies of God's people. See Esay 13.1. Jer. 23.33. which burden they should not be able to shake off from their shoulders.

{in the land} Or, upon, against the land.

{of Hadrach} Not elsewhere in Scripture mentioned. Some say without any proof, that it was an idol of the Syrians, which represented the Sun. And that the Prophet calls that country or some part of it by the name of the idol: as Esay 8.8. is Immanuel's land, and the like Jer. 48.46. and Hos. 10.5. Others understand only by this, the countries bordering round about Judea; taking the word to be a Syriac word of that signification: which language was in use with the nations here threatened. The like, they say, is Isa. 14.1. Jer. 25.36, &c. 51.41. But rather it seems to be the name, not of a man, but of some city, near to Damascus and Hamath; or of some particular region in Syria.

{and Damascus} See on Amos 1.3. See Esay 8.4. and 17.1. Jer. 49.23.

{shall be the rest thereof} These threatenings shall fall and be executed upon Damascus; this burden shall sit and rest there, as in its place of residence; settle there till it consumes them. It shall not be like a sudden storm, soon gone; but as in Esay 9.8. and Psal. 125.3. it shall fix and maintain its station in that royal city of the Syrians; they shall not be able to shake the burden of it from off their shoulders, or any way to escape it.

{when the eyes of man} Heb. for the Lords eye is upon man, as on all the Tribes of Israel. He gives a reason why the burden and words of the Prophet were directed to the Heathen nations: namely, because God's providence does not govern his people alone, but the whole world; for God had an eye upon all men. See Ch. 3.9. & 4.10. & 5.6. Gen. 18.25. But with less straining we may understand it of the eyes of man, and that not of all mankind, or the Gentiles: but of the Jews, of all the tribes of Israel; when the eyes of that people, as of one man shall unanimously look up towards the Lord, for aid & help against their enemies; & they convert, as their eyes; so their heart to him by true repentance, then shall the burdensome word of the Lord light and lie upon their enemies.

{all the tribes of Israel} An explication of the last word aforegoing.

{toward the LORD} And not toward idols, or images.

V. 2. {And Hamath} See on Amos 6.2,3. Some take this to be Antiochia.

{shall border thereby} Heb. And he also shall border Hamath thereby. Meaning, that eye of Providence shall limit, that is, shall stay the course of the power, conquests and enterprises of Hamath, chief city of Syria. See Esay 7.8,9. Jer. 49.23. Or rather thus; Hamath shall share in the burden, bear a part in the punishment. At Riblah in Hamath, much cruelty had been exercised upon the Jews; and the Syrians generally had been their cruel enemies, God now will be the avenger of his people against them. To interpret this of the Hamathites' conversion, is far from the Prophet's meaning, and tenor of the context.

{Tyrus} See on Amos 91.10.

{and Zidon} Called great Sidon or Zidon, Josh. 11.8. An ancient and famous city, named likely of Sidon the eldest Son of Canaan, Gen. 10.15. Of great traffic and merchandise, lying on the Western Ocean, North North-East from Tyre, nigh to Zebulon Gen. 49.13. allotted to Asher, but they got not the possession of it, Judg. 1.31, & 3.3. But the Sidonians oppressed the Israelites, Judg. 10.12. And had been lately a pricking brier to the house of Israel; Ezech. 28.24. we read of kings of Zidon, Jer. 25.22. & 27.3. subdued by Nebuchadnezzar. Ahab married Jezebel the daughter of Ethbaal, King of the Zidonians; 1 King. 16.31. Astoreth, or Astaroth was their Goddess, 1 King. 11.5. Sareptah was near it, Luke 4.26. Our Savior went aside into those parts, Matt. 15.21. And from those parts they came to our Savior, Mat. 3.8. Luke 6.17. Paul in his voyage to Rome touched there, Act. 27.3. And they make peace with Herod, Acts 2.20.

{though he be very wise} In worldly wisdom which is attributed to the Tyrians, Ezek. 28.3,4,5,12,17. The singular number here may be distributively applied to each of them, merchants are wise and cunning: upon which those cities founded their greatness. They were enemies to the Jews, proud, insolent and cruel to them, in the time of the desolation of their state. And therefore God here threatens revenge, which they should not escape for all their wisdom. Job 5.11,13. These words have the touch of an ironical mock, as that Ezek. 28.3.

V. 3. {And Tyrus did build herself} Made warlike fortifications, it was called the strong city Tyre, Josh. 19.29. The strong hold of Tyre. 2 Sam. 24.7.

{and heaped up silver} Money, the other sinew of war, and this heaped up in all abundance. See 1 Kin. 10.27. 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. So that Tyre thought herself impregnable.

V. 4. {Behold, the Lord} Neither her wit, wealth, or strength should avail her against the Lord; or save her from ruin. The Lord will scatter her wealth, and impoverish her. And though she be seated in an island in the sea, and be never so powerful by sea, and shipping; yet the Lord will smite her power in the sea. Prov. 21.30. Esay 29.16.

{devoured with fire} That is consumed, a metaphor from ravenous beasts. Though Tyrus was seated in the midst of the waters, yet shall she be devoured with fire: if God kindle the flame, nothing shall quench it.

V. 5. {Ashkelon} See on Zeph. 2.4.

{shall see it, and fear} This, and the following cities of the Philistines, who dwelt along the sea-coast, southward of Tyre and Sidon: from whence this storm was next to come upon them; who also evermore had been the Jews bitter enemies, and still were after their return from Babylon, they shall see the destruction of Hadrach, Damascus, Hamath, Tyre, and Zidon, and fear the like to fall upon them. As it did most of all by Alexander the Great.

{Gaza} See on Zeph. 2.4.

{Ekron} See on Zeph. 2.4.

{for her expectation shall be ashamed} She ashamed of it; being deceived and destitute of such succor and help as she looked for, from her potent, but then impoverished friends, which could not save themselves, much less others. Specially they were astonished when they saw Tyre fall.

{and the king shall perish from Gaza} The governors, and government, the state, and liberty of their commonwealth; shall be overthrown.

{and Ashkelon shall not be inhabited} The inhabitants being wasted by war, or carried captive: it shall be dispeopled and desolate.

V. 6. {And a bastard} Not their legitimate king or governor: But a mingled multitude of strange nations gathered together; as bastards in a family; which intrude upon others rights, or if any of Ashdod remain, they shall be but as strangers there without a certain seat or abode; as pilgrims are in a foreign soil.

{Ashdod} See on Zeph. 2.4.

{and I will cut off the pride of the Philistines} Their wealth, strength, and all other things that made them swell with pride and insolence against their poor neighbors the Jews. In the time between the Jews return out of the Babylonian captivity, and the coming of our Savior, the Philistines were thoroughly plagued; partly by Alexander the Great and his successors, the Seleucidæ and Lagidæ and partly by the Jews in the times of the Maccabees, and before, as histories do record, see ch. 2.9. Obad. 20. Zeph. 2.4. For further knowledge of the Philistines, so much mentioned in Scripture, we find this: that they came of Cham. Gen. 10.6,13,14. They inhabited the west border of Canaan, adjoining to the Mediterranean sea, and maintained still their possession there; though it were given most to the tribe of Judah, Josh. 15. In Abrahams, and Isaacs time, Abimelech was king of Gerar, one of their cities. In the times of the Judges; they were divided into five lordships, Judg. 3.3. And so in the beginning of Samuels time, 1 Sam. 6.16,17. They oppressed Israel in the days of Sampson, Eli, Saul, Jehoram, Ahaz. They took the ark of God in battle, and placed it in the temple of Dagon their idol. They slew Saul, and Jonathan. They were slain in great numbers by Sampson. Samuel overcomes them; once occasioned by Jonathan, 1 Sam. 13,14. chapters, another by Davids slaying of Goliath, 1 Sam. 27. After Sauls death; though David had formerly fled to Achish, king of Gath, for shelter against Saul, first in danger there, 1 Sam. 21. And a second time upon better security, 1 Sam. 27. Yet being now king, he overcomes them in four battles, wherein four giants the offspring of Goliath of Gath were slain, 2 Sam. 21.15–22. Afterwards Uzziah, and Hezekiah prevail over them. And after, they were overcome by the Egyptians; and by the Babylonians.

V. 7. {His blood out of his mouth} Heb. Bloods. I will make that they shall no more devour my people like bears, wolves, lions.

{his abominations} That is, abominable spoils, murders, cruelties, rapines, these their sins are like meat and drink to sinners, they hold them fast, and are as unwilling to part with them, as to have meat pulled out of their mouths.

{from between his teeth} Yet God will give his people deliverance from their bloody enemies, and rescue them from being a bloody prey unto them, when in their imagination they had swallowed them up.

{but he that remaineth} That little remainder of my people which escaped from the enemies' violence.

{even he shall be for our God} Even that poor, ignoble, and contemptible remnant of the Jews, shall be for our God, shall be in his care, protection, favor, and in his account.

{and he shall be as a Governor in Judah} Not only of highest rank, and chiefest esteem with God, as governors are in a commonwealth; but also he shall be free, and have command and rule over others, albeit he had been now a long time a servant himself. Others thus, Though not suitable to the words and context, I will take away, and pardon his sins: And the remainder of them, according to the election of grace, shall be, as it were, endenized among my people, and shall be honorable among them. So making this to be an evangelical promise of the calling of the Gentiles: as many such like there are. And these also understand the Ekronites here to be promised to become as the Jebusite Araunah, 2 Sam. 24.16. Who was of honorable account among the people of God.

{and Ekron as a Jebusite} A slave, and tributary, and one appointed to destruction: as the Jebusites, 2 Sam. 5. v. 6. And the rest of the Canaanites were.

Verse 8. {And I will encamp} God's protection of his people, Ch. 2.5. They are unable for their own defense: God's power is all-sufficient for them; He will encamp round about them. Not as Esay 29.3. But as those, Gen. 32.1,2. 2 Kin. 6.17. Psal. 34.7.

{about my house} The temple, and Church; for the sake whereof the state is preserved. It is usually called God's house, and the house of the Lord; the holy and beautiful house, Esay 64.11. The house of his glory, Esay 60.7.

{because of the army} Of the enemy, to oppose it; and shield his Church, Psal. 3.1,3,6 & 27.1,2,3.

{because of him that passeth by} The enemy ranging up and down, passing to and fro, with his armies. This may have reference to the invasions and incursions of the Seleucidæ, and Lagidæ, among others.

{because of him that returneth} Again, and again, with fresh onsets, against my house and people. Though the enemies be numerous in armies, obstinate in malicious cruelties, and do often recruit their forces, yet God will be a sure shield, and safeguard unto them, Psal. 17.9,11,12,13, & 18.1,2.

{and no oppressor} They shall no more be tyrannized over, not exacted upon; as they have been heretofore. Formerly even children had been their oppressions, Esay 3.12. And their enemies had been as Pharaoh's taskmasters over them, Esay 64.10,11,12. But hereafter it should be far otherwise. Esay 54.14. and 49.26, and 60.17,18. This has its full verification in the spiritual state of the Church under the Gospel.

{for now have I seen with mine eyes} God sees all from all eternity. But in Scripture phrase, when he does not show forth that he takes such notice of things as we apprehend, he is said, not to see, to shut his eyes, to sleep, to forget. And so on the contrary. Here he says, he has taken good notice how unworthily, and vilely, and intolerably his Church has been dealt withal by her enemies, as Exod. 2.25. But now I have seen, and will avenge her; I have turned my favorable countenance toward her, and have taken her into my protection, and this out of my good pleasure, because it seemed good in mine eyes, I will reveal my power to do her good.

Verse 9. {Rejoice} A prophecy of Christ's coming, of his kingdom, and of the benefits of it. And thus the prophet shows by what means and from whom, all comfort, and the full accomplishment of the former glorious promises was to be expected. This prophecy has in it much difficulty.

{greatly} And again, shout for joy. And that even in the midst of all your present discouragements, and miseries. Here is matter enough of all joy, Christ is the Church's joy solely and wholly, Esay 45.15. John 12.15. it is there, fear not; not anything whatsoever, Psal. 27.1,3. See Joh. 11. v. 13.

{O daughter of Zion} And again, of Jerusalem: meaning the true and universal Church of Christ, and all the children of God.

{Behold} As ever and anon in Scripture, chiefly now, in this chiefest cause, Mat. 13.16,17. Luk. 2.30. Joh. 8.56.

{thy king} Your promised, expected king, Psal. 2.6. Esay 32.1. Jer. 23.5. and 30.9. Ezech. 37.22,24. Hos. 3.5. Matth. 2.2. Luke 23.2. Joh. 12.13. and 18.37. and 19.19. A king of the family of David, that shall raise up all, make good all. Neither could they expect the promised blessings otherwise; but according to the tenor of them, in and by the person of the Messias. And this should animate them to constancy, and hope, in the midst of their miseries.

{cometh} In the flesh. He tells this, not as a matter of news unto them, he was so often promised, unless it be in the speed, and manner of his coming. He is now upon the ways. Esay 62.11.

{unto thee} He and his coming, is wholly for you; for your good, not for his own sake, his own glory, as is the coming of earthly kings.

{he is just and having salvation} Or, saving himself, Esay 11.2,3,4,5. and 9.6,7. Exod. 23.21. having justice, and salvation for his Church, and bringing justification and salvation to his Church. Matth. 1.21. Joh. 17.19. Indeed he saved himself from death by his own power, Acts 2.24. Rom. 1.4. but this was for the use of his Church.

{lowly} In outward estate poor, mean, afflicted. Esay 52.14. in mind and heart, meek, humble. Matt. 12.19,20. A king quite of another condition than the magnificent and proud monarchs of the world are. Joh. 18.36. And who shall save his Church and children, not by arms and warlike force, but by spiritual and divine power.

{and riding upon an ass} Not carried in a triumphant chariot, or on some stately courser, or on a mule; as the fashion was of kings before, and then, 1 King. 1.33. specially in greater solemnities, entering into their royal cities: But on an ass, a poor, and silly beast. It is true, princes and great men did ride on asses. Judg. 5.10. and 10.4. and 12.14. 2 Sam. 17.23. and 19.26. But these no doubt were bred up and fitted for the saddle, and set out with stately furniture. This was altogether otherwise, used to toil and drudgery. Matth. 21.5. ὑποζύγιον.

{and upon a colt} This expounds the former words, that Christ rode upon the colt; a young wild colt, whereon never man sat. Thus Mark 11.2,4,5,7. Luk. 19.30,33,35. John 12.14,15. And herein, as there was a neglect of all curiosity, and ornament, so was there some demonstration also of Christ's power over the untamed creature: that our Savior did ride, first on the dam, and after on the colt; having reference to Jew, and Gentile; is but a needless conjecture. Indeed the sense here in the prophet may be, or seem to be metaphorical and figurative; yet it hinders not but Christ might exhibit this visible sign, and sampler, of the prophet's meaning in this place. A like may that be. Psal. 22.18. The sum is, a prophecy of Christ's coming in the flesh, who the everlasting king of his Church, from whom all former benefits proceeded, and were spiritually in him fully heaped up, and from him heaped upon his Church; and all not by worldly strength and power; but by virtue of his everlasting righteousness: by which he has acquired salvation to his Church; whereof his royal, and withal most humble entrance into Jerusalem was figure.

Verse 10. {And I will cut off the chariot} He declares more plainly, what he had shadowed out before in Christ's person, touching the nature of his kingdom: that it should not be managed by earthly means, and human helps, but by spiritual. The Messiah shall bring to the Church a true and eternal spiritual peace: whence there shall not be any more preparing for war, Psal. 46.10. Esay 2.4. Hos. 2.18. Or, by his only power, without any human means, he shall save, and defend his people, Hos. 1.7. Micah. 5.10. 2 Cor. 10.4,5,6. The Jews then were not to think as vainly they did that the Messias should be a worldly emperor, and that all nations should become subjects to the Jewish crown. Earthly warlike weapons should be of no force, or use, to erect and enlarge Christ's kingdom; Being indeed a spiritual empire over men's hearts and consciences.

{peace unto the heathen} To the Gentiles he shall speak peaceably, as Psal. 85.8. & 28.3. By publishing the Gospel of reconciliation. See Act. 10.34,35. Ephes. 2.17. And peaceably he shall be heard, and obeyed: His word and Gospel of peace shall suffice and avail: no force shall be needful to be used to erect, and enlarge his dominion.

{and his dominion shall be} Under the figure of the country of Israel, confined by these ancient bounds, he notes the large extent of the universal Church.

{from sea to sea} Psal. 72.8. From the red or Arabian sea, to the Syrian North sea; from South to North.

{from the river to, &c.} From Euphrates, to the utmost bounds of Judea the midland sea, from East to West. See Deut. 1.7. Josh. 1.4. Psal. 2.8. Exod. 23.31. Deut. 11.24. The utmost borders of the holy land are sometimes put for the utmost quarters of the world, as Psal. 89.12. and 107.3.

Verse 11. {As} The benefits which the Jews had, and should have, by the Messias. The same Messiah, by virtue of the same blood wherewith he has reconciled mankind to God, and obtained everlasting salvation for them, has also been the author of your deliverance from Babylon, and of all other ensuing benefits. And thus he confirms, and amplifies that spiritual deliverance, which was to come by the Gospel of Christ, by the recent and late deliverance which he vouchsafed his people out of Babylon.

{for thee also} You Zion, and Jerusalem; in the feminine gender. Christ here speaks to her, not the prophet to Christ, as Papists would tear the text, and foist in other words besides, to fetch in, and frame hence their Limbus Patrum: choosing to mangle the text to their mind, and to cry out upon it, as many ways corrupt, rather than their fancied Limbus should not find some favor and footing here.

{by the blood} Or, whose covenant is by blood. Namely, the blood of Christ, figured by the blood which was sprinkled upon the people, Exod. 24.8. Psal. 74.20. Heb. 9.19. & 13.20. shadowed out in the blood of the sacrifices.

{of thy Covenant} God's covenant, flowing freely from him, the author of it, and the Church's covenant, as made for her, on her behalf, to her behoof.

{I have sent forth} Though the Jews had often broken this covenant on their part, and had been sorely punished for it, yet God for his part was always mindful of it, and by virtue of this covenant, delivered them in their distresses, that he might perform to them the promise of the Messias, upon whom this covenant was founded. See Levit. 26.42,43,44,45. By virtue of it he vouchsafed to them that present manumission out of Babylon.

{thy prisoners} Your captives held in bondage and thraldom, as men in prison. See Esay 61.1.

{out of the pit wherein is no water} Here is Limbus Patrum, say the Papists. But then surely their Limbus is not Abraham's bosom, which is a place of comfort, Luk. 17.25. Theirs a place of horror. Here plainly is meant the pit and prison of Babylon, the disconsolate and hard estate of the Jews there, like to Jeremie's in the dungeon, Jer. 38.6. Out of which for his covenant sake he gave them a manumission.

Verse 12. {Turn ye} You distressed Jews, that are prisoners in Babylon: or, you that are already returned; or rather both. God speaks to the whole state of the Jews: And not the prophet to the patriarchs, sticking fast in mire of Limbo, as Papists would fain have it.

{to the strong hold} To Jerusalem, say some: though yet weak, both city, and temple; yet a stronghold, under the strong protection of God Almighty. O you distressed Jews in Babylon, return speedily to the stronghold of Jerusalem, the place of your habitation, secure under my safeguard and protection, see Dan. 11.31,38. Others rather refer it to the Messias himself, and the turnings of their hearts and hopes to him. Indeed all other strongholds without him, shall be like fig trees, with the first ripe figs that fall into the mouth of the eater, Nah. 3.12. and as Lam. 2.2,5. But he is the strength of our salvation, our strong tower, 1 Sam. 2.10. 2 Sam. 22.2,3. Luke 1.69. Esay 26.1.

{Ye prisoners of hope} Expecting further freedom from such afflictions and dangers as encompass you round about, under the strictness and burden whereof you sigh, waiting for the redemption promised by the Messias, Luke 2.25,38. Mar. 15.43. Others had cast off all hope, and were clean fallen away from God, and his religion. Here again the Papists would fain be at the patriarchs in Limbo.

{even to day} When your state seems miserable, and deplorable. Some refer it to that day, verse 9.

{do I declare} Make an open promise to you, and fear not so to do, though now there be small appearance of it, but time shall try it, and your experience find the truth of it.

{that I will render double unto thee} Far greater felicity than the evils which you have suffered, or the goods which you have lost, Isa. 61.7. defense against the enemy, and such singular favors moreover as should be double to all that ever their forefathers enjoyed in their most happy estate. See that, Hag. 2.9. And therefore they should take courage, and go on in building, and expect still with joyful hope, notwithstanding the present sad face of all things.

Verse 13. {When I have bent Judah for me} Here the Lord begins to declare, when, and how, he will render double felicity, two for one, unto her, when I have used Judah as my bow, and bent, and drawn it myself, as a weapon of war for me; so that God shall be the agent and author; Judah but the instrument, in his hand. As in another case God used the Assyrian, Esay 10.5,15. The Jews were a people odious in the world, and weak in themselves; yet God would thus make use of them for victories and revenge over his, and their enemies: Their power was from heaven; They had no cause to boast of their own prowess and puissance. The bow was an instrument much used in wars. See verse 10. Gen. 48.22. Josh. 24.12. 2 Sam. 22.35. 1 Kings 22.34. 2 Kings 6.22. and 9.24. Psal. 44.6. and 46.9. Esay 41.2. Jer. 49.35. Ezek. 39.3. Hosea 1.5,7. 2 Chron. 17.17. Neh. 4.13.

{filled the bow with Ephraim} Psal. 78.9. Ephraim here may be taken for the ten tribes, because in all likelihood many of them returned with the two. Or, for the same with Judah, by an elegancy of variety, as ver. 10. and in many other places; and so are no more but the sons of Zion. These here are likened to the arrows, see 1 Chron. 10.3. and 11.1. 2 Chron. 26.15. Psal. 127.4. Esay 5.28. 1 Sam. 31.3. The meaning is, the arms and armies of the Jews, should be God's powerful instruments for destruction of the enemies.

{and raised up thy sons O Zion} Awakened and put courage into the Jews, to provide and stand for their defense, and the overthrow of their enemies. Here is an emphatical apostrophe to both nations, showing sovereign rule and power over both.

{against thy sons O Greece} Of the Grecians we read, that they came of Javan the son of Japhet, Gen. 10.2. Of Javan some derive the word Jonia signifying Greece. But clear it is in Scripture, that by Javan Greece is signified. They bought the Jews slaves from them of Tyre and Sidon, Joel 3.6. And they used much merchandise with Tyre, as appears, Ezech. 27.13,19. Xerxes carried out a huge army against them, but returned with his greater shame, Dan. 11.2. Here God will raise up the Jews against them, against the two kingdoms of the Seleucidæ, and Lagidæ which were possessed by great Alexander's successors, who were Grecians. And herein no doubt a great eye is had to the Maccabees, and their heroic acts in their time, as appears in the history of the Maccabees, and in Josephus. Of Greece, and Grecians in the New Testament we read, Act. 20.2. and 9.29. and 11.20. and 18.4. Rom. 1.14,16. and 10.12. 1 Cor. 1.22. Gal. 3.18.

{as the sword} As a sharp sword in a strong man's hand, in a giant's hand, that can use it to purpose.

Verse 14. {And the LORD} Here the point of God's power and proceeding of his warlike acting in his instruments, the sons of Zion, against the enemies, is more clearly prosecuted.

{shall be seen over them} God's powerful protection of his people shall be apparent, like as when he showed himself over the Israelites in the cloud, Exod. 14.19,24. Others apply it to God's powerful overthrow of the enemies of the Church; The Lord shall beyond the course and compass of ordinary means, so marvelously assist his people by his power, that the overthrow of the enemies shall plainly appear to be his work, and the victory to be ascribed to him only. And see this in the history of the Maccabees: And this may have a spiritual relation to Christ's spiritual kingdom, to the defense of his own, and overthrow of his enemies therein.

{and his arrow shall go forth as the lightning} 2 Sam. 22.15. Psal. 18.14. Luke 17.24. Psal. 97.4. Nahum 2.4. Swiftly, suddenly, and irresistibly. See also Jer. 50.14.

{and the Lord GOD 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 enemies. See Jer. 10.13. 1 Thes. 4.16. Judg. 7.20.

{and shall go} With his people against his enemies, as their general, and in the forefront of the battles.

{with whirlwinds of the South} This may not unfitly be interpreted of those tempests, wherewith God overthrew the Egyptians at the red sea, southwards of Judea: which how dreadful they were, not only in thunderings, lightnings, and horrible rain, but also in outrageous winds. See Psal. 77.16,17,18. Exod. 15.10. And this being joined to the sound of the trumpet, it may seem to allude to those wondrous and terrible signs showed on Mount Sinai, south likewise of Judea, and be like to that place, Hab. 3.3. Teman and Paran being near Mount Sinai. Whirlwinds hurry and scatter here and there with irresistible violence. And such furious violence God would use against the enemies. This seems to relate to God's judgments upon the Greeks, Gog and Magog; and the Israelites' victories over them. Read Ezek. Ch. 38. and 39. 2 Mac. 2.21,22. and 5.2,3. and 10.28,29,30. and 11.8,10. which show that God did manifest his powerful presence to these distressed in very extraordinary manner.

Verse 15. {The LORD of Hosts shall defend them} The deliverance of his people, and their victories over their enemies, figuratively set forth before, are here more plainly expressed. And God shall fight for, and defend, and protect his people, the sons of Zion, ver. 13. as ch. 12.8. 2 King. 19.34. Psal. 17.8. Esay 31.5. Read great Alexander's submission when he saw Jaddua the H. P. in his attire.

{and they shall devour} Their enemies, slay, and destroy them; eating, as it were, their flesh, and drinking their blood, not as cannibals, but as the next words express. Others thus; They shall eat, that is, quietly enjoy a peaceable and joyful possession, and use of their own wealth, & the enemies' spoil, after their victories obtained.

{and subdue with sling stones} Or subdue the stones of the sling; subdue their enemies, and their regiments, and armies of slingers, with force of artillery, and weapons of war: A sling was a weapon then much used in wars: see Judges 20.16. 1 Sam. 17.40,49,50. 1 Chron. 12.2. 2 Chron. 26.14. Job 41.28.

{and they shall drink, and make a noise, as through wine} Hereby is described the Jews' fierceness and courage in setting upon their enemies, see Psal. 78.65. Or, their joyful acclamations and festivities for the overthrow of their enemies, that they shall make a noise of gladness and praise therefore, as men use to do that are filled with wine, which makes them merry and frolic: see Psal. 69.12. Esay 5.12. and 24.9. And herein is a plentiful use of the blessings of God allowed, but no invitation to excess, Deut. 12.18.

{and they shall be filled like bowls} Or, Shall fill both the bowls, &c. Fill both the bowls and basins, and the horns of the altar with the blood of the sacrifices of peace and thanksgiving, which they shall offer to God in great abundance for their victories obtained, and benefits received: see Chap. 14.20. 1 King. 7.50. 2 Chron. 4.11. and see Exod. 27.2. and 29.12. Levit. 4.30. and 7.14. Some understand this of their being so filled with the blood of their enemies, as formerly expounded.

{and as the corners of the Altar} Whereon the horns of the brazen altar of burnt offerings stood; which were all besprinkled with the blood of the sacrifices, Leviticus 1.5,11. and 3.8.

Verse 16. {And the LORD, &c.} As ver. 15. Out of his singular love, and tender regard towards them, with special reference to the covenant which God entered into with the Jews, in regard whereof God promises that they, as his peculiar people, shall be in his protection and chiefest care.

{as the flock} Sheep whereof he will be the shepherd, and save them, as a shepherd saves and defends his sheep, with all his might. See Amos 3.12. John 10. verse 11. The rest of the world are but as herds of goats, or worse, as ravening wolves preying upon the Jews.

{of his people} Intimating his elect remnant, Psal. 77.20.

{for they shall be as the stones of a Crown} Not as sling stones, ver. 15. but as of a regal diadem, which is beset with stones of great price. The Jews should be as dear to God, as such a crown is to a king. See Esay 62.3. Prov. 9.9. and 12.4. Exod. 10.6. Or as the stones of the ephod, Exod. 28.9. Or, as stones erected for trophies, by reason of their great victories obtained over their enemies, as monuments thereof.

{lifted up as an ensign} As a beacon, Jer. 6.1. Or, as a trophy or sign, and monument of victory, and as a standard of praise. See Esay 11. verse 12.

{upon his land} See Deut. 11. verse 12.

Verse 17. {For how great is his goodness} A pathetical exclamation, whereinto the prophet breaks; admiring the singular goodness of God towards his Church. The meaning is, the grace and the glory of God shall marvelously show itself in the salvation of his, Ps. 84.12. and 31.19.

{his beauty} In himself, and in his dealings towards his people. See Cant. 1.16. and 5.10. &c. Psalm 110.3.

{corn shall make, &c.} As God will preserve them, so he will provide for them, and supply them with abundant maintenance: They had been pinched with famine, Lam. 2.20,21. and since their return, Chap. 8.10,12. Hag. 1.6,9,10,11. and 2.17. now God will afford such plentiful provision, as should make them who fainted before through scarcity and want, to be full of life, cheerfulness and mirth, and fill them with joy and thanksgiving; the blessings of God corporal and spiritual shall make his people fruitful, or eloquent in praise, as Isa. 57.19. see Chap. 8.11,12. Hag. 2.19.

{the young men cheerful} Or, grow, or, speak, Psal. 104.15.

{and new wine the maids} Such plenty, as not only to suffice the old, that most need it; but also the younger sort, for their further pleasure.

CHAPTER 10

Verse 1. {Ask ye of the LORD} Notwithstanding the last words of promise for plenty, yet they for the present were pinched with scarcity, and so in a sort thought themselves deluded with the promise: The prophet closely tells them that the fault is theirs; the blessing is ready prepared, but they keep it back by their infidelity; let them truly in prayer ask it of God, and he is ready to grant it. O you Jews which have now again settled yourselves in the right way of serving God, since the reedifying of the temple, do but make your prayers to him, and he will hear you.

{rain} A principal cause of fruitfulness, and increase of the field, 2 Sam. 23.4. Job 38.27. Psal. 72.6. this is a thing much expected and desired, Job 29.23.

{in the time of the latter rain} See on Joel 2.23. The first rain is to soften the ground for tilling and sowing, or rather after sowing, to bring the seed out of the ground; the latter afterwards to make the grain full in the ear, Jer. 3.3. In Jury seldom was there rain in summer, and in harvest it was counted an uncouth thing, 1 Sam. 12.17. Prov. 26.1.

{so the LORD shall make, &c.} Deut. 28.12. Job 5.10. & 28.25,26. He is the father of the rain, he begets the drops of dew, Job 38.28. he causes the vapors to ascend from the ends of the earth; he makes the spreadings and balancings of the clouds, he covers the heaven with them, and prepares rain for the earth; he makes a decree or law for the rain, he shakes out the bottles of heaven, he makes small the drop of waters which distill. He says to the small rain, be thou on the earth; and to the great rain of his strength. These are the Scripture expressions in this point; and this he promises and performs, as his blessing to his people upon their obedience, Levit. 26.4. Isa. 30.23. Hos. 2.21. And he threatens the withholding of it, and executes it as his curse upon their disobedience, Jer. 3.3. Amos 4.7. Yea, he shuts the heaven, makes it to be brass over their heads, he makes the rain of the land to be powder and dust, Deut. 28.23,24. see 1 King. 17.1. Jer. 14.1,7. Amos 4.7. Jer. 5.24,25.

{bright clouds} Or, lightnings, signs and forerunners of thunder and rain, Psal. 135.7. Jer. 10.13.

{showers of rain} Plenty of it, to fill the earth with juice and moisture; see Chap. 8.12. Hag. 1.6,9,10,11. and 2.16,19. to bring forth grass for cattle, and corn for the food of man.

Verse 2. {For the idols} Hebr. Teraphim. Of whom formerly they had asked help, and rain, instead of asking it of the Lord; see Isa. 10.3. Judg. 10.14. 1 King. 18.27. Heb. 1.10. The meaning is, Direct your prayers to God, who will really bless you; not to the idols, who have always deceived you.

{have spoken vanity} Have frustrated their hopes and expectations, done them hurt, and no help: And thus he derides the idolatrous course that they took, and labors to prevent them, lest they should do the like again. Idols are teachers of lies and vanities, Jer. 10.8,15. Hob. 2.18. Isa. 41.29. They cannot give rain, Jer. 14.22. Their oracles and answers are false, the prayers made to them are vain.

{and the diviners have seen a lie} Thus they left God, and relinquished their trust in the faithful promises of his aid and supply, and betook themselves to all shifts and unlawful means, how vain and ungodly soever, Jer. 2.13. and 17.13. and 18.14,15. and 27.9,15,16. and 29.8,9. Psal. 73.5. Isa. 44.25. Diviners were severely forbidden in the law, Deut. 18.10,11,12. Levit. 20.27. and the seeking to them, Isa. 8.19. It was the common sin of the heathens, Jer. 27.9,10. and God's people were guilty of it, Jer. 29.8,9. Ezek. 13.6,7,8,9,23. and 22.28. and resorted to them in time of distress.

{false dreams} Pretending divine visions and revelations, Jer. 23.25,33. and 29.8. and Deut. 13.3. God promised, and performed a real mercy to his people in this way, Numb. 12.6. Joel 2.28. Act. 2.17. But these were false pretenders, by delivering that which did arise out of their own idle heads, or was inspired by Satan, without all truth.

{They comfort in vain} Job 13.4. All that is gotten by it in the end, is but to find themselves abused by Satan's delusions.

{they went their way as a flock} The Jews went into the Babylonish captivity, as a flock of sheep, bleating without a shepherd. And this should be a sufficient warning to their posterity, not to walk now in their ways, but by their harm to learn to avoid their sins, and to rest, and rely upon God only for succor and supply; and not to shut the gate of his grace and mercy against them by their infidelity. The examples of God's judgments are not to be forgotten; but we should advantage ourselves by the memory and meditation of them.

{no shepherd} Your temporal and ecclesiastical governors have not performed their duties, but have been perverted, Jer. 23.2.11. Ezek. 34.2. And this also caused their captivity.

Verse 3. {Mine anger was kindled} Hos. 8.5. Nahum 1.6. Ezek. 7. verse 8. This his anger against these persons, shows his love to his people, and his care of their safety.

{against the shepherds} Though the sheep were not blameless, but all guilty, none free; yet against the shepherds most, because they should have kept the sheep from straying, but did not; seducing them rather, and as blind guides leading them into the ditch.

{shepherds} So he calls them, because of their office, and duties were such, though indeed they proved wolves rather.

{punished} Heb. visited upon.

{the goats} The cruel governors which did oppress the poor sheep, Ezek. 34.16,17. Others, the heads and great ones, upon whom God poured out his greatest vengeance, by means of the Chaldeans, Jer. 39.6.

{hath visited} With another manner of visiting, the goats in anger, his flock in favor.

{his flock} Because his flock; respecting therein, not their present merit, but his mere grace, that his true choice of them should not prove to be in vain.

{his goodly horse} See Job 30.19,26. Cant. 1.9. Now that the Lord has turned his favorable countenance towards his people, he has endowed them with valor and strength, so that of sheep they are now become a great war horse, with which the Lord will overcome and trample down his enemies. Which may in part be understood of the Maccabees' victory, but most perfectly of the whole Church's victories over the world, and the devil. Others say, of all this strength and assistance in arms and victories, in the end of this verse, and in the two verses following, that God gave it to the enemies, out of his anger against the evil shepherds of his people.

Verse 4. {Out of him} Or, from. The meaning is, They shall be sufficiently safeguarded, though weak in themselves: all their munitions and fortifications, all their defense shall come of him. He shall be instead of all unto them.

{Corner} Of chief regard in building, or scaling tower; as Zeph. 1.16.

{Nail} That fastens the tents of war.

{Battle bow} See 1 King. 22.34. 2 King. 9.24. 1 Chron. 5.18. and 8.40. and 12.2. Isaiah 5.28. Amos 2.15. Of the battle axe. See Jer. 51.20. The sum is; on God depends all their strength, whether it be to bear up themselves, as cornerstones do bear up the building, or as nails do hold fast tents, or bear up things that are hung upon them, Isaiah 22. verse 23,24. Or be it to defend themselves by open strength, which is meant by the bow.

{Every oppressor together} All manner of oppression done by other men, is also part of God's providence. See Chap. 9.8. Or rather thus; They shall prevail against their enemies, and oppress their oppressors, and exact tribute of them, as victors do of them whom they have subdued. This best suits with the context. And this we see partly verified in the history of the Maccabees: and more fully in and under the kingdom of Christ in the days of the Gospel; the prophet here comprehending in these promises the whole and entire redemption and deliverance of God's Church and people, by and under the Messias. See Isaiah 51.13.

Verse 5. {And they shall be} The Lord goes on largely to set forth, in all the rest of this chapter, the promises of his manifold mercies to his people.

{as mighty men, &c.} To pass by the victorious conquests of Christians; This is most true in the Church militant under the cross; thus triumphing over her enemies: God makes them rejoicing in hope, glorious in patience, and all heavenly graces, multiplying in numbers and power, even before the eyes of their furious enemies raging against them.

{in the mire of the streets} Psalm 18.42. 2 Samuel 22.43. Micah 7.10.

{because the LORD is with them} Here is the sole and whole cause. So that they must arrogate nothing to themselves, nor trust to any power of their own; but depend altogether on him.

{the riders on horses} Or, they shall make the riders on horses ashamed: that is, the powerful enemies, who are well appointed and provided for war. Yet some there are that understand all in this verse and the former, and the last words of the third verse, as spoken of the Chaldeans, formerly acted by God, and so enabled to subdue the Jews, and lead them away captives as a flock without a shepherd, because of his anger kindled against them for their sins.

Verse 6. {And I will strengthen} Nahum 1.7. Esay 41.10. and 42.13. Psal. 89.21,22. God's promises to his Church, the full accomplishment whereof pertains to the kingdom of Christ; so that the Jews were not to rest, or reflect so much upon those poor beginnings which were present before their eyes; they came far short of the exceeding largeness of God's promises; but they were to advance their hopes and expectations far more than what yet appeared, and to extend them to the coming of Christ when all those glorious promises should receive their full accomplishment.

{the house of Judah} Which is so weak.

{The house of Joseph} Namely, the ten tribes; the chief whereof was Ephraim, descended from Joseph, God will save them that were so lost from the kingdom of Judah first, and at the last by the Assyrians conquering and captiving them.

{bring them again} Not one, but both; and so uniting them again.

{to place them} And give them a fixed habitation in their own country.

{for I have mercy} Here is the cause of his so gracious dealing with them, and the fountain of all his favor towards them; not their merits, but his mercy. Esay 48.11.

{as though I had not} He had formerly cast them off, according to their sense and apprehension of his dealings against them, and so in the opinion of others; Jer. 33.24. though his mind and truth was constant towards them. See Esay 54.5,11. Jer. 31.35,36,37. and 33.20,21,25,26.

{for I am} He remained mindful of his own free and gracious covenant with them; and so would still leave place for his mercy towards them. Chap. 8.8. see annotations there.

{and will hear them} As v. 1. and c. 13.9. Jer. 29.12,13. Thus exciting them to make their address to him by prayer; that so their prayers, and his promises, might accord in one; and suit to the same end.

Verse 7. {And they of Ephraim} See on Hos. 4.17. They of the ten tribes, the Israelites distinct from Judah; who had in a sort cut off themselves from the people of God, and were now cast off by God; yet they are here named, not Judah; and to them is this gracious promise made, Judah's return and restoration was more easily believed: But this of Ephraim almost incredible.

{shall be like a mighty man} Each one like a giant; though now so feeble, beaten down, and trodden underfoot. Much more should the Jews be such.

{as through wine} Wine makes glad the heart of man, Psal. 104.15. makes them cheerful and frolic. And this is allowed, though intemperance be forbidden. Cant. 5.1. See Psal. 126. throughout. As there, so here. See on chap. 9.15. They shall be scarce themselves for joy.

{their children} Though not yourselves presently, you must wait the time: not seek to prevent God's time: but meanwhile in patience and hope possess your souls.

{their heart shall rejoice in the LORD} Here is true joy, and the cause of true joy. 1 Pet. 1.8. Phil. 4.4. The full accomplishment of these promises, as has been said, is in the spiritual kingdom of Christ.

Verse 8. {I will hiss} Do it thus easily, as it were with a whistle of my mouth, though all the world should seek to hinder it; And thus does he hiss for the enemies, and they come at his call, and obey his beck, Isa. 5.26. & 7.18. Here he will call them by his Gospel as from afar off, into his Church, see Esay 5.26. & 7.18.

{and gather them} Though dispersed now never so far and wide, Jer. 32.37.

{for I have redeemed them} Or, For I will redeem them. I have begun it now, and I will not give it over till I bring it to perfection. Psal. 138.8. In their affliction and dispersion they could hardly believe this: but as it is chap. 8.6. & Jer. 32.27. Christ the head of the Church, will gather all the members of his body to him, John 11.52.

{and they shall increase} Ezek. 36. ver. 37,38. & 37.26. & 36.10,11. Jer. 33.22.

Verse 9. {And I will sow them} See Hos. 2.23. Jer. 31.27. Isaiah 60.22. as seed multiplies sown in rich soil.

{among the people} Their dispersion itself should turn to be a blessing. They should be among the people of all nations, as God's seed, to bring forth everywhere plentiful fruit unto him. And this should give contentment to their mind, and assuage the displeasure of their dispersion; in that God would bring thus light out of darkness, good out of evil; as in that dispersion of Levi, Gen. 49.7.

{and they shall remember me in far countries} I will scatter them abroad where I will preserve them, and their posterity, that they may spread my name there, and my memorial. Indeed the Jews were so sown among the people in far countries; that where the Gospel was preached, there were found synagogues of the Jews, which were the first inlets, and receptacles of the Gospel; and opened the door to let in the Gentiles, to come in after.

{and they shall live with their children} Be preserved there; and that for the end and use aforesaid: and in the time of their children, of their posterity, this should be performed. See on verse 7.

{and turn again} Namely, from the spiritual Babylon, which is the world, and the kingdom of Satan, unto the true Jerusalem and to the land of promise, which is the Church of Christ, as Hos. 11.11. whereof their return from Babylon was a type and a figure. And though they returned not into their country, nor stirred a foot out of the places of their dispersions, yet their turning to the Gospel is accounted for it; and so called in the common language of the prophets.

Verse 10. {I will bring them again} Isaiah 11.11,12. Jer. 16.14,15. & c. 23.7,8.

{Out of the Land of Egypt, &c.} Though Egypt, and Assyria be far asunder, yet when God does stretch out his hand; he can soon do it. See chap. 8.7. Isaiah 42.6. and 66.20.

{Of Gilead and Lebanon} Partly literally; more fully, spiritually. See on vers. 9. And see also on Obad. vers. 19. and on chap. 11.1.

{shall not be found for them} In which signification that word is found, Josh. 17.16. Numb. 11.22. Judges 21.14. A figurative amplification, for to set forth the innumerable multitude of the faithful, as Isaiah 49.20, &c. and 54.2,3.

Verse 11. {pass through the sea with affliction} Rebuking, smiting, afflicting it, as the next words make the exposition. He will miraculously deliver, and enlarge his Church. He alludes to the deliverance of the people out of Egypt, when the angel smote the floods, and rivers. See Isa. 11.15. Psal. 106.9. & 114.3,5. Nahum 1.4. All difficulties and obstructions shall be removed that might hinder the propagation of the Gospel, and kingdom of Christ.

{smite} See Esay 27.12. 2 Kings 2.8,14. Exodus 7.20,25.

{the river} Nilus, likely. See Esay 42.15. & 44.27. & 43.16. & 51.10,11.

{and the pride of Assyria} To wit, all the enemies represented by these two nations, which had oppressed the Church: They shall not be able to hinder the accomplishing of God's promise for the propagation of his Church.

Verse 12. {And I will strengthen them in the LORD} Verse 6. chap. 17.5.8. Esay 42.13. & 41.10. And therefore if they will rest and rely upon him, and expect from him what he has promised, they shall be strong enough to resist, though all the world should rise up against them. Psal. 27.1,2,3. & 3.6. & 118.6. & 56.4.11. & 46.1,2,3.

{and they shall walk} Micah 4.5. In his obedience, and prosper under his power, and protection.

{up and down in his name} Attending upon him, his word, and service, which he has manifested unto them; and that in all security without any fear of all their enemies.

CHAPTER 11

Verse 1. {Open} A prophecy of the horrible destruction of the Jews because they rejected Christ, and his Gospel. This was chiefly executed by the Romans. And this would serve to leave the obstinate sinners the more inexcusable; and to bear up the faithful in that day of temptation, when this direful judgment should come to be executed. Indeed this may seem not so consonant to all the former prophecies; but rather to cross the gracious mercies contained in them. Yet this shows how things at last should fall out. As in Deut. 31.16–22. & chap. 32. So here; This should be their obstinate course, and malicious trade of sinning in the end, that God for all his propitious favors formerly vouchsafed to his people, should at last be driven to this extremity; to do this his strange work, and execute this dreadful doom upon them. See Lam. 3.33. Esay 28.21.

{thy doors} Lebanon seems to have had strong fortifications in it; besides the strong situation of the place, called the defenced forest, verse 2. The doors of them should in a manner open themselves to the enemies. See Esay 45.1,2. Another kind of opening is that, Esay 60.11. Or thus; Because Lebanon was the confine of the country on that side where the Romans made their chief inroad or invasion, it is here brought in as opening the gates of Judea.

{O Lebanon} Libanus or Lebanon was a great and famous mountain, and fruitful forest, on the north boundary of Judea: looking westward toward the great sea, toward Zidon, and Joppa, and eastward, toward Damascus of Syria: Inhabited of old by the Hivites, where it seems Solomon built a glorious house: all the vessels whereof were of pure gold; and he placed there 300 targets of beaten gold. It abounded chiefly with cedar trees; whereof Solomon built the temple and other houses; and the Tyrians made the masts of ships. It was stored also with fir trees, and almuggin trees. Much is spoken of the glory of it; many comparisons are taken from the beauty, flowers, smell, wine of it, in the Book of Canticles. The Assyrian Empire is likened to a cedar in it. A most pleasant place; as Gilead was on the east side of Jordan. This Moses mentions, and desired to see before he died. When the enemies invaded Judea, they gloried in the gaining of this mountain; wherein likely strong fortifications were; Isa. 37.24. 2 Kin. 19.23. Conquering the land they had a special care of this mountain. Asaph was the keeper of it under the Persian monarch, Neh. 2.8. And here Lebanon is spoken to, for to open her doors of strengths and munitions to let in the enemies, to burn up, and spoil Judea. The prophet's speaking thus to Lebanon, and these other places, has a kind of emphasis and vehemency in it. Josephus records in his history that the temple doors opened themselves before it was destroyed by Titus. But that makes nothing to this text.

{that the fire} Of God's wrath, and the fury of his instruments of vengeance.

{may devour the Cedars} This may be understood, either literally, because the Romans did almost destroy the whole forest of Lebanon, to employ the trees to the besieging of places; as Isa. 14.8. Or figuratively, to the most powerful and flourishing cities, or for the peers and potentates of Judea: as Isaiah 2.13. Ezek. 17.3.

Verse 2. {Howl fir trees} If the noblest plants be spoiled, the inferior ones must not look to be spared. Which may also be understood of the lesser cities and holds, which were about Jerusalem, or of the meaner sort of people.

{mighty} Or, Gallants. They should not be able to save themselves from spoil.

{Bashan} See on Micah 7.14.

{for the forest} Or defenced forest. Seeing that Lebanon was destroyed, which was the strongest munition, the weaker places could not think to hold out. No strength, fence, or defense, can withstand the power of God's vengeance. Others understand by the forest of the vintage, the promiscuous multitude of the meaner sort of people.

Verse 3. {A voice} He speaks of the dreadful judgment to come, as present; for the certainty of it, and to affect them the more with it.

{Of the howling} Not in way of repentance, but of lamentation, vexation, and sorrow. As Ezek. 30.2. Hos. 7.14. Isa. 52.5.

{of the shepherds} Namely, of the governors of Jerusalem, in church and commonwealth: who instead of being shepherds, to feed the people, were ravenous lionets, Ezek. 19.2,3. See Jer. 4.8,9. & 25.34,35,36.

{for their glory is spoiled} Their glory and greatness, wherein they prided themselves, could not save them from that spoil and ruin which their sins merited at the revenging hand of God's justice.

{Young Lions} Many were in Judea: and most about the banks, woods, and wilderness of Jordan. And these resemble those cruel oppressors that exercised bloody tyranny, under pretense of their authority, against the poor people.

{for the pride of Jordan is spoiled} The shelter and succor of the lions. And likely intimating hereby the proud and numerous company of the people, over whom they had tyrannized; likened here to the yearly overflowings of Jordan: whereof see Josh. 3.15. Jer. 12.5. and 49.19.

Verse 4. {Thus saith} Thus follows the reason of this so severe dealing of God against them: because their wickedness was incurable, themselves incorrigible. He would act the part of a careful faithful shepherd to them, so as no default should lie on his side: and yet their ingratitude, ungraciousness, incorrigibleness would thereby so much the more appear: so as no more place would be left for pity, pardon, or mitigation.

{My God} That is, God the Father to God the Son, the eternal shepherd of his church, Heb. 13.20. 1 Pet. 5.4. To whom it is given of the Father, to govern, and to guard his people, oppressed by powerful and profane ones, unto the time prefixed of their total dissipation, for their ingratitude.

{Feed} Christ by himself, and by his ministers, and under-shepherds. We must not restrain all this to the person of Christ alone. Micah 7.14.

{the flock of the slaughter} The poor flock, v. 7. exposed and appointed as it were, to slaughter, to be butchered, as is set forth in the next words, v. 5. This was true of the Jews, in the time, and age of this prophet: but much more in the days of our Savior,

Verse 5. {whose possessors slay} Namely, any one that has any right over my people, either by conquest of war, or otherwise, as in the time of Aristobulus first, and second, of Alexander, Hyrcanus, Antipater, Herod, and the Romans.

{and hold themselves not guilty} Of cruelty, or murder. They do it, and think they may lawfully do it, as it were a lawful prey: and are not punished for it. See Jer. 2.3. and 50.7.

{and they that sell them} Namely, they that make merchandise of them, as of poor slaves. See Josephus his Antiq. 6.13. c. 19.12.

{Blessed be the LORD} They do profanely boast of the power that God has given them over his people; and of their selling of them, to enrich themselves with the price of their slavery, as of an express blessing. See Deut. 29.19. Hos. 12.8. And this is an usual form of speech, common even among hypocrites, that will not be guilty and conscious to themselves of their unjust & unlawful gain.

{and their own shepherds pity them not} Not only wolves, and lions, and thieves, did worry, and tear, and slay them; but their own shepherds did not so much as pity them. Pitiful then was the state and condition of this poor flock. And yet in this so pitiless, and merciless condition, Christ took the care and charge of a shepherd over them: Isa. 40.11. which mercies rejected by them, occasions the utter loathing and rejection of them: as follows.

Verse 6. {For I will no more pity} O my Son do you exercise this charge of shepherd over this people, during the prefixed time of my patience. But seeing you shall spend your strength in vain, Isa. 49.4. and they will not be under your pastoral care and government, but reject, and renounce you, and it, what now should withhold my judgment any longer? I will utterly destroy them for their rebellion and ingratitude.

{the inhabitants of the land} The bulk and body of this people, excepting the poor flock of the slaughter. Or, as some take it, this may relate to those that slay, sell, and pity them not, in the former verse.

{I will deliver the men every one, &c.} Heb. make to be found everyone at the hand of his neighbor. He seems to signify the frequent seditions, and civil intestine troubles of the Jews, wherein they should slaughter and consume one another: and especially about the time of their last desolation.

{His King} Namely, Antipater, Herod the great, and chiefly the Roman Emperor, whom they then should have accepted for their king; rejecting my Son, John 19.15.

{and they shall smite the land} Intestine and foreign enemies shall utterly ruin it. Mich. 6.13. See Ezek. 9.5. Isa. 2.19.

{I will not deliver} Nor care for their ruin, but let them perish without remedy. Thus they shut upon themselves the door of mercy.

Verse 7. {And I} This is spoken not of Zechariah, but of Christ: of whom, verse 4.

{will feed} Here he returns to his charge of feeding the flock: whereupon will follow, and the more appear, their ingratitude and rebellion: which will render them the more odious, and vile, and leave no place for pardon.

{I will feed} Or, I fed.

{the flock of slaughter} See on verse 4.

{even you O poor} Or, verily the poor. Namely, my poor church, and Jewish nation, no way comparable in greatness and power to other nations and empires of the world: and brought very low by her calamities. See Isa. 14.32. Zeph. 3.12. Zech. 13.7. Or the poor and humble sort of them verse 11.

{of the flock} These may seem to be distinct from the rest of the flock, as peculiarly fed, and singularly guided, folded, and fenced for, by Christ.

{Two staves} Or sheep-hooks, or shepherds' staves. Other shepherds are content with one staff. But Christ surpassing all others in feeding and governing his flock, has two. Some make the two staves a figure of them two ways that Christ uses at all times in feeding of his church: the one by guiding them lovingly by his Word and Spirit: the other by severely punishing them, by the cruel hand of their enemies. See Psal. 110.2. and 2.9. and 89.32. See Micah 7.14. Psal. 23.1,2,3,4.

{Bands} Or, binders. Some, sticking close to the pricks or Hebrew vowels, which now we have, translate it, destroyers: and understand it according to the former exposition. Others translating it bands or binders, refer it to the binding and uniting together, both Judah and Israel, in our Savior's pastoral charge, and the execution of it. See Mat. 10.5,6. And indeed our Savior much preached, wrought miracles, conversed, and dwelt in Galilee, and among the ten tribes, before the calling of the Gentiles, which sense best agrees with that v. 14.

{and I fed the flock} There was no lack; no defect or default on my side. Hos. 13.9. The greater sin, and blame and shame, was theirs; not to suffer themselves to be so fed, and guided, and governed by such a shepherd.

Verse 8. {Three shepherds} Hereby he shows his care and diligence: he spared no pains and labor. As that Gen. 31.40. He withstood all oppositions, and molestations: removed all obstructions that lay in his way: would not endure bad shepherds: because they should consider his great love. By 3 shepherds understanding, not the 3 chief empires which had tyrannized over God's people, Jer. 6.3. & 12.10. namely, of the Chaldeans, Persians, and Greeks whole, and parted: which were destroyed by the Son of God. Dan. 2.45. Others much rather conceive our Savior by three shepherds to understand many; Or as some will, aiming at those three principal sects, or sorts among the Jews, in his time, the Pharisees, Sadducees, and Essenes. See Mat. 3.17. and 16.6,11,12. and 22. v. 23,34. and 23.13, &c. Acts 4.1. & 5.17. & 23.6,7,8. The scribes also are much mentioned, and opposed by our Savior. And of the Herodians we read likewise.

{I cut off} Rejecting, convincing, and confounding them. And instead of them, sending forth better shepherds, his twelve apostles; and seventy disciples.

{in one month} In a short time; as Hos. 5.7. His own public ministry being but three years, and one half. And all this his care and pains serves to aggravate the crime of the Jewish people, in leaving and loathing him; and to justify the merit of their direful destruction.

{And my soul loathed them} Heb. was straitned for them; estranged from them, embittered against them; vexed at my people's disloyalty, and ingratitude; as well as at those shepherds' treachery.

{and their soul also abhorred me} This the history of the Gospel shows. They rested not till they brought him to his death. Thus they rewarded his love, and recompensed his pains. See 2 Cor. 6.11,12.

Verse 9. {Then said I} He did not overhastily proceed against them; but after all the precedent. As it is, Isaiah 5.4,5. Matth. 23.37,38.

{I will not feed you} A representation of the rejection of the Jews for rejecting salvation offered them by the Messiah; as if he should say: I will not feed you, O ungrateful Jews; meaning the Gospel should be taken from them. Matth. 21.43. So that for their said sin, here follows the judgment. A grievous judgment, but not too severe for the merit of their sin. He would make proof of the utmost of his love, and care, before he would fall upon these extremities. But when for all that they came to scoff at, and to loath God their Savior, what remained, and what more justly, than this final resolution, and direful doom here set down? He resigns his pastoral office and care, and leaves them to themselves.

{That that dieth} The shepherd's part and duty is, to defend the flock from dogs, wolves, thieves, &c. But he that is freed of that charge, is not interested or concerned therein; no blame is imputed to him, though the sheep miscarry, and perish an hundred times, and ways. The flock rejecting the shepherd, may thank themselves for it. See Apoc. 22.11. 1 Cor. 14.38. Psal. 81.11,12. Ezek. 3.27.

{and let the rest} That were not cut off by foreign foes, and forces; or otherwise.

{eat every one, &c.} Heb. a woman the flesh of her friend, or fellow, or neighbor. This judgment openly appeared, when the nearer they were to destruction, by the Roman army, without the walls of Jerusalem, the more fierce and furious they were within, in slaughtering one another by their deadly feuds and intestine seditions.

Verse 10. {And I took} A type of the breaking off of this pastoral office. As there is a use amongst men, to break in sunder the staff of their office, when their office ceases and ends.

{even beauty} This first was broken; the beautiful order in church, and polity; by which formerly he governed them. Schisms, and sects, and heresies corrupted the purity of doctrine, marred the beautiful face of the church; and the commonwealth was in a broken estate, and deformed.

{that I might break my covenant} The people eftsoons broke it on their part. See Lev. 26.44. Deut. 31.16,20. Judg. 2.20. Jer. 11.10. and 31. v. 32. But for all that, God never did, nor would break it on his part totally. See Judg. 2.1. Psal. 89.34. Jer. 33.20,21. Ezech. 16.60,61,62. And this covenant here may seem to relate more chiefly to that peace which he had granted to his church, that she should be no more assaulted, nor infested by any strange nation: which was verified from the Maccabees' time, until a little before the coming of Christ.

{with all the people} With the body of the 12 tribes: yet he reserved an holy remnant, as appears in the next words. See Rom. 11.1.

Verse 11. {And it was broken in that day} dictum, factum. This came not to pass by fate, or fortune; but by the revenging, and secret hand of God's providence; who after his so long patience, did in this manner execute his judgments upon them.

{and so the poor of the flock} Those verse 7. the holy remnant.

{that waited upon me} Diligently, and duly observed me, and my ways, and works; waiting upon my words, and promises, and weighing my judgments: such as those Micah 7.7. see Lam. 3.25,26. Jer. 14.22. Esay 64.4.

{knew that it was, &c.} Though the rest, and most of the people knew not so much; who usually shut their eyes against God's judgments, and the passages of his providence, and think not that such affairs are governed by the hand of God; yet some poor and mean people, the holy seed, know, and take to heart these things, and profit, and better themselves, in humiliation and repentance, by those judgments of God upon his church.

{word of the LORD} According to it, his word, and work. My elect which remained, of my people, who humbly believed my promises, and gave obedience to my commandments, my disciples, and apostles did acknowledge the time of my visitation; and that this war moved by the Romans were effects of my providence, according to the ancient prophecies.

Verse 12. {and I said unto them} Here, to their horrible ingratitude, is added a flagitious crime of a most base and vile valuation of the inestimable riches of God's mercy in the Messiah, and his ministry. This is brought in under the figure of a shepherd demanding his wages; and the return and price which they pay him.

{if ye think good} Heb. if it be good in your eyes. Christ seems here to speak as a man full of stomach, indignation, and disdain. And so should our stomach rise against sin.

{give me my price} That you value me, and my pains at. See 1 Tim. 5.17,18. Lev. 19.13. Deut. 24.14,15. Mal. 3.5. Jam. 5.4. Not that Christ is an hireling, Joh. 10. v. 11,12,13. But hereby to make way to convict them of their own unworthy, base, and villainous minds in this case.

{and if not, forbear} As if he should say, I do not need or regard it; whether yea, or no: I know your bad and base minds sufficiently already; you will show yourselves most ungrateful wretches, and hereby it will appear so to all the world. See Ezech. 22.15. and 3.11,27.

{so they weighed, &c.} He expected and deserved that as he gave himself to them, and for them; so they again should give up themselves to him, in all thankfulness, and in all due obedience, as his peculiar people, and redeemed ones. 1 Cor. 6.19,20. and 7.23. Mich. 6.6, &c. But they requited him as follows. Deut. 32.6.

{weighed} After they gave over exchanging one commodity for another, and traded in silver, then they delivered it not by tale, but by weight, so Gen. 23.16. and 43.21. Esay 55.2. Jer. 32.9. And shekel the common piece of silver, seems to come from Schakal to weigh.

{30 pieces of silver} Thirty silverlings; usually taken in Scripture for shekels: and the common shekel containing ten gerahs; (the sacred double,) and each gerah weighing 16 grains of barley, is so commonly taken to be the fourth part of an ounce of silver, with us one shilling three pence. And so thirty of them come to 37 shillings sixpence, set down for the price of the life of a servant, or slave. Exod. 21.32. And this price they paid to Judas for the life of our Savior, Mat. 26.15. the price of him that was valued whom they of the children of Israel did value, as the words are at Saint Matthew, c. 27.9.

Verse 13. {And the LORD said unto me} God my Father, did so detest their flagitions, and heinous ingratitude, that he gave me in charge that which follows.

{cast it unto the potter} God did abominate such their dealing; as he did abhor the price of a whore, Deut. 23.18. Micah 1.7. He loathed it, as he did the ceremonious services of such vile sinners, Esay 1.13. and 66.3. And therefore he commands it to be cast away, to be cast to a potter, as fitter for a potter, and his use, than for such a pastor, and his price. And thus by prophecy he foreshows what in time should come to pass; what figuratively is represented here, was visibly acted and accomplished upon the person of our Savior, the great shepherd of his flock, 1 Pet. 5.4. How this price came into the potter's hand, for his field, upon the occasion of Judas his despair and despite, we read Mat. 27.3.11.

{a goodly price} Spoken thus in scorn and disdain, a derided price, most unbecoming the majesty of God.

{that I was prized at, &c.} Because that the injury done to my Son, redounds to me, who had before governed them by him, see Joh. 5.23.

{of them} The children of Israel, Mat. 27.9. not of heathen, barbarous nations: but his own people.

{and I took} Thus God would have a visible monument remain, and to be upon record, that the Jews in their time might see what scene they acted; and how punctually they performed, what was so long afore prophesied; though then their own malice, and the god of this world blinded their eyes. How this prophecy is alleged out of Jeremy, see on Mat. 27.9.

Verse 14. {Then I cut asunder} Of this other staff see before on v. 7. whether this staff was broken before the demanding his price, and upon the relinquishing his pastoral charge, verse 9. together with the breaking of his staff of beauty; or not till now; is not so certain; neither is it much material.

{that I might break the brotherhood, &c.} This shows that the meaning is not, that Christ would not only not govern his people any more in a mildness and clemency; nor exercise his shepherdly severity in saving corrections and visitations; as he has done in former times, but that he would altogether reject them; taking away from the Jews according to the flesh, the title of being his church, and his people: whereas before, Israel the people of God, and Judah, had been the same thing in name and in effect; and taking to himself the Israel, which is according to the Spirit, namely, all true believers; and rejecting the carnal Judah. But hereby more particularly is meant, that Judah, the two tribes, and Israel, the ten, should no more keep brotherhood together and be united as one among themselves in state and government; but be broken asunder, and broken in pieces, dispersed, and scattered, without recovery. We read of their union promised, and lively represented by the joining of two sticks, Ezek. 37.16—27. But that is understood either to precede this breach, or rather of the spiritual union of them both in the church and kingdom of Christ, under the Gospel: And more specially of their general calling, when the fullness of the Gentiles is come in; intimated, Luk. 21.24. 2 Cor. 3.16. and more fully explicated, Rom. 11.11,12,15,23,24,25—32. And that hinders not the more literal sense of this text, and the preceding breach of brotherhood betwixt them, here mentioned,

Verse 15. {unto me} Namely, to Zechariah. Some understand it of Christ, as spoken to him.

{of a foolish shepherd} Not unlike to that command to Hosea, Chap. 1. verse 2. After Christ's two pastoral staves broken, there yet should remain some show and shadow of a pastoral charge and government among the Jews, wherewith they would please and soothe up themselves: As Papists do at this day in the like case: But it should be such as would appear to be not for edification but for destruction. They should be foolish shepherds; as those Hos. 9.7,8. Lam. 2.14. shepherds fit for a foolish flock; such as those, Deut. 32.6. Jer. 5.21. Not wise for the good of the flock; but pernicious and destructive to them. These shepherds thought themselves wise; but Christ calls them fools; Matthew 23.17. Luke 11.40.

Verse 16. {For lo I will raise up} God does it for the sins of his people, to revenge the quarrel of his covenant. Having relinquished his pastoral office he will now raise up, not such shepherds as those, Jer. 23.4. and 3.15. But dogs, wolves, and beasts of prey; thieves and robbers to be their shepherds; Those John 10.1,10. As he did raise up evil against David out of his own house: and many adversaries against Solomon; and the Assyrians and Babylonians against the Jews; and gave them kings in his anger: so here he will raise up wolfish shepherds to them. A representation of the people's civil government by their own heads, priests, doctors, and others, into whose power the Lord delivered them for a punishment, because they had rejected Christ.

{a shepherd in the land} A government which shall be uniform in wickedness and depravation, though it be administered by several persons which God had suffered to raise themselves to that dignity, and authority. This is the explication of the former type or hieroglyphic.

{cut off} Or, hidden. Will not see, nor seek what is wanting.

{the young one} That is more apt to be lost, and go astray.

{and tear their claws in pieces} Exceeds in ravenous cruelty the very wild beasts. Amos 3.12. By these faults of the foolish shepherd we may gather what are the parts and duties of the wise and faithful shepherds.

Verse 17. {woe to the idol shepherd} He speaks to the whole company of them, as unto one man. He shows, that though God does thus deservedly punish the Jews by this foolish shepherd; yet he shall not escape unpunished himself. The word here for idol signifies a thing of nothing, of no worth, an empty, vain, vacant thing. The woe denounced here is often taken up in Scripture. See Jer. 10.21. & 22.22. & 23.1. & 25.34. & 50.6. Ezek. 34.2. John 10.12.

{that leaveth the flock} John 10.12,13.

{upon his arm} His strength and state which he seems to have, and wherein he flourishes in the eyes of the world; it shall be clean dried up; it shall wither, decay, and die: and the shamefulness of it appear to the world.

{right eye} His understanding, knowledge, prudence, which he pretends to, and seems to have in the opinion of the world.

{shall be utterly darkened} Ezek. 13.23. Micah 3.6,7. See annotations there. The strength and knowledge of man are thus in the hands of God, to give & take away as he pleases. Under these two similitudes and expressions here, all kinds of punishments upon body & mind are comprehended. And they are here justly punished: for though God used them as instruments of his wrath and revenge upon his sinful people; yet they intended nothing less than to obey and do his will therein; Their own ambition, covetousness, and cruelty set them on work, to serve their own ends: And the all-wise God can cause sinful men, and Satan himself to bring to pass his holy will and do his just work, though unwittingly, unwillingly, and wickedly on their part. Acts 4.27,28. And yet God thus punishing the idol shepherd, does show thereby, that he retains still some care of this people for his elect's sake, that small remnant, and holy seed, that was amongst them. The accomplishment of these threatenings, vers. 16,17. we may read in Josephus his wars of the Jews, Hegesippus and others.

CHAPTER 12

Verse 1. {The burden of the word of the LORD} This more generally is taken for a prophecy, or word of God's inspiration: See on Chap. 9.1. Jer. 23.33—39. Heb. 1.1. More strictly and frequently for a burdensome prophecy, against either foreign nations, enemies to the church; as against Babylon, Moab, Damascus, Egypt, and others, as we read in the beginnings of the 13,15,17,19,21,22. chapters of Esay, or against the Jews themselves, as Esay 22.1. Mal. 1.1.

{for Israel} Both for, and against. For Israel concerning the victories which God gives unto his church, collected of Jews and Gentiles, which by the apostle is called the Israel of God, Gal. 6.16. And so this is on the behalf of Israel. And a burden against the enemies of the church of Christ under the Gospel. And it is all full of allegories, taken from the church of the Jews, as being the type of the other, mainly setting forth God's threatenings, and judgments against the enemies of his church: and his manifold promises of blessings and benefits to be vouchsafed to her: and yet not altogether taking off the present intendment, and application of many things herein mentioned, to the present state and condition of the church, and people of the Jews, in the prophet's time.

{saith the LORD which stretcheth} This glorious description of God is often used by the prophets. See Esay 42.5. and 40.22. and 44.24. and 48.13. Jer. 10.12. and 51.15. Psalm 104.2. Job 9.8. and 26.7. And this is of special use to confirm our faith in the belief of a thing promised by God, though it seem in itself, and to all our sense and reason, to be impossible. And such was the case here in hand. The prophet therefore calls them to consider the infinite power of God, in creating the heaven above, the earth beneath, and the spirit of man that is invisible within him; to convict them thereby that they are not to measure his infinite power, by the poor scantling of their shallow sense and reason: but firmly to believe that what he shall promise he is able to perform, Rom. 4.17,22.

Verse 2. {behold} To make them to attend to the promise that would seem so incredible.

{I will make Jerusalem} Though it be so poor a city now, without walls, and with few inhabitants, as appears in the Book of Nehemiah: and much more I will make my church, whereof Jerusalem is a type.

{a cup of trembling unto all} Or, slumber, or, poison. Jerusalem shall be as a soporiferous or poisonous potion, to her enemies. Some translate a post of bruising, whereon they shall bruise and break themselves. My church being set upon by her enemies, shall be an occasion that I will strike them with amazement, so that they shall not be able to bring their designs to any happy end: but shall be the causes of their own ruin. Esay 51.17,22. Jer. 51.7.

{when they shall be, &c.} Or, and also against Judah shall he be, which shall be in siege against Jerusalem.

{in the siege} In the very instant that the enemies were ready to do their best and last endeavors.

{both against Judah} Not that Judah should be against Jerusalem, as some would make it: but that God will be a protection, both to country, and to city, against the enemies besieging them.

Verse 3. {And in that day} Repeated vers. 4,6,8,9,11. and again, Chap. 13.1,2,4. and Chap. 14.1,4,6,8,9,13,20,21. This must needs be a famous day, and comprehends in it sundry great things of God's manifold mercies to his church, under the names of Judah and Jerusalem: of Christ's death, and the city's destruction following thereupon, of God's battle and fighting against the enemies of his people: of the conversion of the nations: punishment of the rest: restoration of the Jews: and glorious state of the church of God.

{will I make Jerusalem} God is the agent for his church, against her enemies.

{a burdensome stone} Some ancients observe, that this is taken from an exercise or game, which was frequent in days of old; namely, to take up a great round stone, to try one's strength, lifting it up from the ground, sometimes to their knees, sometimes to their navels, sometimes to their shoulders, and sometimes as high as their heads. At which sports sometimes they did grievously hurt themselves. The meaning is, the enemies of the church shall strive and endeavor who shall be able to do her the most hurt: but the strongest and valiantest of them all shall be overcome. See Matth. 21.44. She shall be too heavy for them; and their strengths too little for it.

{shall be cut in pieces} They shall think to cut her off: but themselves shall be cut in pieces: they shall gain by such lifting at her, ruptures in their bodies, dislocations in their joints; they shall be bruised to powder, broken, crushed, and cut in pieces, 1 Peter 2.8.

{though all the people of the earth} No human force can prevail against her; for God is her founder, and defender. Chap. 10.12. Psalm 46.5. & 87.1,2. See Psalm 27.3. and 3.6.

Verse 4. {every horse, &c.} By horse and rider are meant all warlike strengths, Job 39.19—26. By astonishment, madness, and blindness, are meant the many ways that God has open, and secret, to confound their force and strength, to bereave them skill and counsel; that they shall be amazed and mad. See Exod. 15.1. 2 King. 6.18. Jer. 51.21. vain are these helps against the Lord. Psal. 33.17. & 76.3,5,6,7. Prov. 21.30,31. Esay 31.1.3,4. Jer. 50.37.

{open mine eyes upon the house of Judah} I had formerly shut mine eyes against them for their sins, Psal. 31.22. Esay 1.15. But now I will look to them, and care for them; mine eyes shall be upon them for good, as Esay 49.16. Jer. 24.6. To assist and defend them against all their enemies.

Verse 5. {And the governors of Judah} Which before had many populous cities, and mighty armies.

{shall say in their heart} Shall heartily be thus courageous and confident, as to say thus;

{the inhabitants of Jerusalem} Though now without walls; and almost without inhabitants; yet even they.

{shall be my strength} They alone, though never so few now: They, though the other cities of Judah want inhabitants to assist. Others put in a copulative; and understand both the governors of Judah, and inhabitants of Jerusalem, to be thus heartily confident of their strength in their God. Translating thus, There is strength to me, and to the inhabitants, &c. But those which expound thus, viz. all the governors of the church shall hearten on the faithful to fight this good fight of faith, seem to recede too far from the literal meaning of the text.

{my strength} Every one of them for his part shall say so.

{the LORD of hosts} Therefore able enough for strength, against all opposition.

{their God} And therefore willing enough upon their true interest in him.

Verse 6. {The governors of Judah} Some thus, The apostles, and evangelists, by the preaching of the Gospel, shall inflame the whole world with persecutions and dissensions, Luk. 12.49. By the which in the end, the enemies shall come to ruin, and the church shall be established. Others more likely, understand hereby only in general the victories of the church's governors over all her enemies.

{hearth of fire} Or furnace of fire, Obad. vers. 18. They, how weak soever now, shall then consume all their enemies before them; as fire does.

{among the wood} The enemies elsewhere are likened to fuel for the fire; to wax before the fire; to chaff, or stubble, or thistledown before the wind, Job 21.18. Esay 31.9. See Zech. 2.5.

{they shall devour} Which aims not at an unsatiable cruelty, and desire of revenge, in the governors of Judah: but at the utter destruction of the enemies, which they should bring upon themselves, by God's just judgment, in the hands of his instruments.

{all the people} Though never so many, and mighty. Marvelous still, if not miraculous, shall the deliverance of the church be, we must not too anxiously be inquiring after the means, how, and how it may be, this way, or that way, so distrustfully distracting ourselves. Though we have no strength, nor see any, yet God is able.

{in her own place} Chap. 14.10. The enemies thought to root it up; that the place of it should know it no more. But God had chosen it for the place of his worship, till the coming of his Son, when, and not before, for the renouncing and crucifying of him, one stone should not be left upon a stone, Mat. 24.2. Luk. 13.34,35.

Verse 7. {The LORD also shall save} He is sufficient, though all human helps fail. We may, and must rest and rely upon him only.

{the tents of Judah} Though they be but tents; not strong, and fenced cities; yet God's sole protection shall be their sufficient safeguard.

{first} Some thus; as at the first, as at the beginning; as when they dwelt in tents in the wilderness, at their coming out of Egypt; or were but newly come into the land of Canaan: so by his sole power will he wondrously save and preserve them now. Others rather thus; That God shall save the exterior and weaker places first, before the approach and access of the enemies be made to Jerusalem, and that for the reason in the next words following, viz.

{that the glory of the house of David} That the glory of the regal family, and the regal city, may have no cause or color left to glory and boast, and magnify themselves against Judah, that is, over and above the other weaker, and remoter parts of Judah; as if they had by their power and prowess overcome the enemies, and saved Judah; as they were ever prone and prompt thus to ascribe the glory of victories, and the preservation and deliverance of Judah to themselves: But that by this course of God's saving Judah first, and without them, they might see and thoroughly learn to ascribe all the glory of safety and preservation from enemies, not to themselves, but wholly to God alone: and so one member should not boast over another, or arrogate anything to itself above another; but give all the praise to God only, who without means, without the wealth, and strength of the royal race, and royal city, would thus save Judah first. The spiritual meaning, as some conceive, may seem to be this; that Christ's salvation shall first be proffered to the poor and weak, like to these tents of those poor Jews, which lived in the fields, and were not comparable to Jerusalem, which was a royal and strong city, belonging to the house of David, and was the glory of the land. That is to say, the kings, and great ones, shall be last converted, as the event did verify it under the Gospel: To show the prerogative of mean ones with God. See Jam. 2.5. 1 Cor. 1.26. The phrases here have reference to the type, of the Jewish kingdom and city.

Verse 8. {Defend the inhabitants of Jerusalem} Them also: after Judah. Defend them, be as a shield, and buckler to them, protect and safeguard them, even them who leaving the Babylonish captivity, would come among all hazards, and difficulties, to inhabit the holy place of his worship. These are not secluded out of this text: But they, though they be never so weak now, and unprovided of themselves: though all borders be against them, and no help appears for them, yet they shall be defended, God's arm shall make itself bare for them.

{and he that is feeble among them} Or abject. Heb. fallen. The meaning is, the weak and feeble shall by God's Spirit be strengthened, and confirmed in heroical and divine virtues, See Joel 3.10.

{shall be as David} 1 Sam. 17.8. yea, as David was in his kingdom, excelling in all royal parts and endowments above all other kings.

{and the house of David} Not debased thereby, but advanced. That house must stand; as it is, Psal. 89.35,36,37. Thence must come the Son of David, the fountain, and foundation of all their safety and salvation.

{shall be as Gods} As angels. See Psal. 8.5. and 82.6. The same word is there used. Namely, the princes of the blood royal, who were also chief officers of the crown, shall be such, so graced, so qualified, so esteemed. And this may have a reference to the apostles, to whom should be given so much grace, majesty, authority, strength, and truth, that they should be respected as gods, and angels in the world, rather than men. See Gal. 4.14. Act. 14.11,12,13.

{as the Angel of the LORD before them} The angel of the covenant. However the house of David was now, and should after be, in their eyes, and in the eyes of all men, in never so mean an account, and estimation, and contemptible condition, Esay 11.1. and 53.1,2. Yet Christ the Son of David, and Son of God, springing thence, he and his scepter should rule over all the world, and be glorious; and Jerusalem should be the mother church of all nations. See Psal. 2.8. & 110.1,2. Esay 2. verse 3. This should be the glorious state of things then, however the Jews through their ingratitude and infidelity should be least sharers in it.

Verse 9. {I will seek} I will seriously set myself about it; carefully intend, and attend it.

{to destroy all nations} Though never so many; and his people be never so weak.

{that come} That shall enterprise, combine, conspire, to assail, assault, and prevail.

{against Jerusalem} The type of the church of Christ. For these glorious promises had not their due accomplishment in all that time which did run out from Zechariah his days, before the coming of Christ. Here then is the estate of the church and kingdom of Christ, assailed by enemies, defended by him.

Verse 10. {And I will pour} See Joel 2.28. and the annotations there. This prophecy had its accomplishment, partly upon our Savior's coming, Act. 2.24,17,18. Esay 44.3. Joh. 7.38. And yet shall more fully, upon the last conversion of the Jews, Rom. 11.11—32.

{the house, &c.} Typically representing the church of Christ, and children of God.

{the Spirit of grace, and of supplications} The presence, the operation, and the gifts of Christ's Spirit, which is given through grace, and is the seal, and earnest of God's grace in them; and does alone produce in believers, holy and acceptable prayers, Rom. 8.25,26. Some understand this of God's gracious commiseration towards them; that he will pour out the bowels of his mercy and compassion upon them. And some understand, for supplications, lamentations. See Jer. 31.9. which suits well with that which follows. The sum is, God's Spirit shall affect them with the sense of his mercies, and inwardly move them to bemoan themselves in penitent prayer before him, upon the sight of their sins, whereof formerly they had not been sensible.

{and they shall look upon me} That is, they shall turn to me by faith. See Numb. 21.8,9. They shall at last bethink themselves aright of their sin, and God's wrath; and lament, repent, convert and be saved.

{whom they have pierced} See Psal. 22.16. Matth. 27.35. John 19.34,37. Apoc. 1.7. The LXX thus; They shall look unto me [as suppliants and adorers] in stead of that they (formerly) insulted over me. St. John, Chap. 19.37. Apoc. 1.7. leaves the LXX, and sticks to the Hebrew text. A visible monument hereof is upon record, in Christ's person. The Jews did it, though by the hand of the Roman soldier, who was but the instrument of their malice: And so they are said to crucify Christ, Acts 2.36. though they did it by the means of Pilate; whom in a manner they compelled thereunto, sore against his will.

{and they shall mourn for him} They shall be exceedingly grieved for the misdoing of their forefathers. See Jer. 3.21. Acts 3.37. And that they themselves had crucified him by their sins. Their repentance is here promised, and largely set forth, and sorrow and mourning is the beginning of it, 2 Cor. 7.9,10,11. which must needs arise upon a true sight of sin, and through sense of God's secret wrath for it.

{for his only Son} Jer. 6.26. Amos 8.10. Jer. 31.15. This expresses the degree only, the manner and measure of their mourning, not the cause of it: The cause was, not the loss of him by death, as the parent here mourns, but their own monstrous sin in putting him to death; that their own malice so monstrously blinded them and their progenitors, as to murder the Son of God, who came to give them life. That Christ should be here called God's only Son, in relation to his Deity; and his firstborn in relation to his humanity, we being his brethren, the sons of God by adoption, is not the meaning of this text; however that be a witty comment, and a truth in itself.

Verse 11. {A great mourning} This mourning being a thing so memorable, is much insisted upon, and prosecuted to the end of the chapter. Hereunto we may apply that, Ezek. 19.14.

{in Jerusalem} Acts 2.37. yet under the name of this city, the whole nations of Jews everywhere seem to be comprehended.

{as the mourning of Hadadrimmon} Not the name of a man, as some would; but of a town adjacent, or stronghold, or of a region, or tract, wherein the valley of Megiddon was.

{Megiddon} In the tribe of Manasseh, west of Jordan, Josh. 17.11. Judg. 1.27. There Ahaziah king of Judah died of his wound given him upon Jehu his command, 2 King. 9.27. And there Josiah was slain by Pharaoh Necho, 2 King. 23.29. of whom the text says, that all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah, and all the singing men, and singing women spoke of Josiah in their lamentations to this day, and made them an ordinance in Israel, and behold they are written in the Lamentations, 2 Chron. 35.24,25. in some public lamentations remaining then upon record; not those in Scripture written by Jeremiah: for though some relation may haply be made to him therein; yet they were written upon the destruction of Jerusalem by Nebuchadnezzar, as Chap. 4.20. and the whole context of the Lamentations makes it apparent. This mourning here is likened to that for Josiah: we read that women mourned at the death of our Savior: but that falls far short of this. And this belongs to them that pierced and crucified him. That Act. 2.37. may be a taste of this, which most likely shall have its full verification upon the general conversion of the Jews, when the fullness of the Gentiles shall be come in.

Verse 12. {And the land shall mourn} That is, in all places where the Jews shall remain. And of every nation under heaven, some of the Jews were gathered to Jerusalem, and three thousand of them converted at one sermon of St. Peter, Act. 2.5,37,41. and were pricked in their heart; as a forerunner of this mourning.

{every family apart} Heb. Families, families. Not a counterfeit ceremonious mourning; not one family for company sake with another, to condole with them. But each apart, out of serious sense of their own compunction, and their own cause of sorrow. We should indeed by our own example labor to stir up others to repent. But this is not the thing minded in this place. Here they are severed and set apart, to express each one's true sorrow.

{The family of the house of David apart} The remainders of the royal family. Circumstances taken from the manner of public mournings; in which they used to shut themselves up in their houses, with their families, and refrained the company of women, and all manner of delightful conversation. See Num. 20.29.

{and their wives apart} This is more than the former: this parts each family. The wives shall not stay for the examples of their husbands to provoke them to it; but of themselves shall turn themselves apart to it. This mourning is not directly for the death of Christ, whose death was the life of the world, but for their sin in it; and upon their repentance at the sight, and sense of it; that their ancestors had done it, and said, His blood be upon us, and on our children: and themselves had continued so long malicious, blind, and obstinate, in the approbation and justification of it.

{Of Nathan} Not the prophet in David's time, but David's son of that name; to whom the crown descended, after Solomon's race; and of whom Christ came, Luk. 3.27,31. 2 Sam. 5.14.

Verse 13. {Levi apart} The regal and priestly families are namedly as chief mourners, as they that had been chief offenders, persecuting Christ most; who should have embraced and honored him most.

{Shimei apart} It seems that it was some family of the Levites, 1 Chron. 6.17. & 23.10. And the prophet does in this manner specify these families, whereof some had held temporal, some ecclesiastical offices; to show, that as the church and state were united, and joined in persecuting of Christ, and in putting him to death; so they should jointly repent for it.

Verse 14. {All the families that remain} Some apply this to the remnant according to the election of grace, Rom. 11.5. as Esay 6.13. But the plain meaning of the letter affords no other sense, than what was said of the other tribes. In conclusion, so much is spoken of this mourning, in that it is a thing wonderful, that God should vouchsafe such repentance and mercy to any of that reprobate nation; who in their blindness had put out the light of Israel; and in their malice put him to death, who came to give light to the world.

CHAPTER 13

Verse 1. {In that day} Namely, when the Messiah shall come into the world.

{there shall be a fountain} Namely, the grace of God in the remission of sins, and regeneration of the Spirit, shall be proffered to all believers in Christ, through his blood. A figure taken from the waters of the temple, and the washings according to the Law. And an allusion unto that, Joh. 19.34. Those waters and washings were but ceremonious shadows, showing things afar off, and shadowing them darkly; neither could they wash away sin; neither could the blood of those legal sacrifices take away sins. They did serve only as to the purifying of the flesh, not conscience: as the patterns of heavenly things, and no more, Heb. 10.1.4.11. and Chap. 9.10.13. Their true virtue stood in relation to this fountain. And those waters of the temple were in lavers, poured in, and emptied out: This here is no laver, but a fountain, ever springing, ever flowing.

{opened} Easy, free, exposed, open to all: not so stopped and darkened, as was under the Law.

{to the house of David, &c.} Shadowing the church of Christ, Esay 2.2,3. Mic. 4.1,2. Psal. 110.2. Luke 24.47. Act. 1.8.

{for sin} To expiate and cleanse it. Heb. 9.12.14.26. and 10.10.14.

{and for uncleanness} Heb. Separation for uncleannesse. See Lev. 12. and 15. And here is the fruit of their aforesaid mourning, and repentance; it should not be in vain; God would thus graciously bless it: yea, here is the fruit of Christ's death, and bloodshedding to all the world, to all believers.

Verse 2. {In that day} When God will repair and restore his church.

{I will cut off} Exod. 23.13. Psalm 16.4. Ezek. 30.13. Hos. 2.17.

{the names of the idols} He promises that God will also purge them from all superstition, and that their religion shall be pure. This is another fruit of their mourning and repentance. Thus God would bless his church, and people. See on 1 Sam. 3.19.

{no more be remembered} But if so; yet with detestation, and horror at the naming of them. As Ezek. 16.61. see Psal. 16.4. Exod. 23.16. Deut. 12.3. Hos. 2.17.

{the Prophet} So called, though false prophets. By which are meant the prophets of the idols, and all seducers, and teachers of false doctrines, and lies. Of whom in the 4 verses following.

{and the unclean spirit} That is, the devil's wicked and unclean inspirations. The devil is called an unclean spirit, Matth. 12.43. Mark. 1.26. For he is the author of all error and lying, John 8.44. And also of that corruption which is brought into the true and heavenly doctrine; which is signified, Revel. 16.13. Or, this may be an explication of the word prophets; to be such as by the suggestions of the unclean spirit, spread unclean prophecies & doctrines, to the defiling of others. Such prophets will pretend to the Holy Spirit, and the inspirations thereof to the great blasphemy of God's Spirit.

{to pass out of the land} As Zeph. 3.11. Mic. 5.12. Ezek. 22.48.

Verse 3. {Yet prophecy} Thus false prophets will still assume the name; and not easily forego the trade; or be beaten off their way of seducing, which they get their living by. See Ezech. 13.19. Micah 3.5.

{then} A representation of the Spirit of knowledge, discretion, and zeal in Christ's true church, to discern false doctrines, and to oppose them. Figurative terms, taken from that which was commanded against false prophets, Deut. 13.5,6,9,11. and 2. &c.

{his father} Even his parents themselves shall not spare him; preferring their entire zeal and piety towards God, before the affection and love which naturally they bear towards their own children. See Deut. 13.6,9. Yea, God's glory is to be preferred before our life itself; before our salvation itself, Exod. 32.32. Rom. 9.3. No less zeal is required under the Gospel, than was under the Law.

{thou shalt not live} The equity of that Law, Deut. 13. remains under the Gospel. And better and with less danger is a thief, an adulterer, a murderer, a witch, and sorcerer, tolerated, than such an heretic, and seducer. The present pleading for liberty of conscience, in preaching, and practice, is a thing extremely shameful, dangerous, and destructive.

{lies in the name of the LORD} This makes to the heinousness of the crime; to draw in God, and his truth, to serve a lie; to make him, who is Truth itself, in a sort to deny himself, and cease to be God, and to play the devil's part, who is the father of lies, John 8.44. Against these lying prophets, see Esay 9.14,15. Jer. 23.25,26. 32.2. & 27.10. & 28.15. & 29.31. Ezek. 13.4—20. and 22.28. Micah. 2.11.

{shall thrust him through} Out of their extraordinary zeal. As Phineas did, Numb. 25.8,11. This takes not the sword out of the hand of the magistrate; but relates rather to that, Deut. 13.8,9,10. compared with chap. 17.5,7. They shall be the causes of his death in a legal way.

Verse 4. {shall be ashamed} All false doctrine, and worship of former times, shall be removed by the clear light of the Gospel, the false prophets shall be ashamed, and repent of their doings. See Micah 3.5,6,7.

{a rough garment} Heb. a garment of hair. They shall not dare to counterfeit the true prophets; who used to wear such kind of raiments, 2 King. 1.8. Isa. 20.2. Mat. 3.4. They shall no longer seek to lie as wolves, under lambs' skins, as those, Mat. 7.15.

{to deceive} Heb. to lie. By their false prophecies; or by seeking to gain an opinion of holiness to themselves, from their rough garments; or to deceive the people with an opinion of holiness in the garment itself. Both which Popish monks and friars did by their cowls and friarly weeds.

Verse 5. {I am no Prophet} They shall disclaim any more that profession: and confess they were never brought up to it, or fitted for it; however the blockish stupidity of the vulgar had been a shelter for their ignorance, and shame. They were impostors.

{I am an husband man} A free and full confession. And willing, and ready to return to my former calling, and labor. Now they will not only cease to do evil, but also learn to do well. An half reformation suffices not, Eph. 4.28.

{for man taught me} This was his lawful calling, to which he was educated; and to this only. Amos indeed had been an herdsman: but God called him from that, to be a prophet, Amos 7.14,15. Such false prophets as these are now reared to arise in these days.

Verse 6. {what are these wounds?} It appears he had passed some censure, and punishment, because he had been a seducer, and deceiver; yet not that of death, mentioned, vers. 3. Either the magistrate did not his office; or this man's case afforded him some favor. An inferior punishment he had undergone, But yet some understand these wounds to be like those, 1 King. 18.28. And that they did argue him to be a false prophet still. But his answer takes off that conceit.

{in the house of my friends} He denies it not, nor murmurs at it: but acknowledges himself worthy of it, meekly and patiently bears it; and calls them his friends who inflicted that punishment upon him, Psal. 141.5. Prov. 27.5,6. Unjustly, and very ignorantly are the words of this verse applied by some to the person of our Savior; unless taken off from their own sense, and used in another sense, when applied to him. But in them there is a representation of the wonderful power of the Spirit, and light of God, in convincing and converting the ministers of errors. See Acts 8.13. and 19.18,19.

Verse 7. {Awake O sword} These words seem to come in abruptly: And therefore the coherence and sense is diversely made, some thus; True it is, that for a time my church shall be an enemy to all manner of false doctrine, and false teachers: but there shall likewise come a time, in which by my secret providence, Christ's true ministers, according as he himself was slain by the Jews for a false prophet, shall also be persecuted and slain; whence shall follow a great dispersion of believers, and of churches in the world. Others rather thus, Though the former promises of good things, and against false prophets, may haply seem vain, when they shall see Christ my shepherd, and my fellow smitten so grievously, as if he were a false prophet, and his sheep thereupon scattered; yet the scandal thereof should not so much offend the godly, they being thus long before foretold it by me: and I nevertheless can make good my promises, to my small remnant, and refine them in the fire and furnace of afflictions; though the rest, and greater part shall perish in my judgments. And thus he shows, that upon all the former promises of good things, they should not fancy and form to themselves a constant course and perpetual current of felicity, without any interruptions of crosses, judgments, and afflictions intervening: but that God will so temper his blessings, as withal mix afflictions, to exercise his church with them, and that the faithful should prepare themselves against them. By the sword is meant afflictions, and chastisements: as by the rod, Mic. 6.9. The apostrophe to the sword carries an emphasis with it. It is called upon to awake, as if it had been asleep, or rusted long in the sheath.

{against my shepherd} Many restrain this to Christ alone, and the rather, because Christ himself applies it to himself, Matth. 26.31. And no doubt but it chiefly belongs to him as the chief shepherd, 1 Pet. 5.4. The prince of pastors, and head of the prophets; He spoke by them, Heb. 1.1. yet we may extend it to the whole order of pastors and shepherds. As also that place, Deut. 18.15. Principally, and in a peculiar manner it is meant of Christ, the great prophet of his church, yet may in a greater latitude comprehend also other prophets. Christ then in his own person, and in the person too of his faithful ministers, in their degree, is here understood.

{my fellow} To show the unity of essence, and the union of the will of the Father, and of the Son the mediator, see upon Esay 5.1. Jer. 11.15. John 10.3. and 17.22. Phil. 2.6. Thus God does honor Christ in this appellation; who is indeed his other self, the brightness of his glory, the express image of his person, Heb. 1.3. in the bosom of the Father, and sitting at his right hand. And again, in a larger sense, this is true of all Christ's faithful shepherds, they are fellow workers with God in this office, 1 Cor. 3.9.

{Smite the shepherd} Mat. 26.31. Mark 14.27. John 16.32.

{and the sheep shall be scattered} In Christ's case, as in a glass, this appeared true. They were scattered, and offended thereupon, John 16.32. Mark 14.50. And yet this was long foretold, and often renewed by our Savior himself: that they might have been the less offended at it, Mat. 26.31. and chap. 11.6. John 4.16. & 18. chapters. And generally upon the smiting of the shepherd, the scattering of the sheep will follow, Act. 8.1. and chap. 11.19.

{and I will turn mine hand, &c.} In the general dispersion, I will gather together and preserve mine elect, who are poor, and weak according to the world. See chap. 11.7,11. Matth. 18.10.14. Jam. 2.5. Not then, as some would, that they should be under the hand, and rod of his correction: but under the hand of his merciful protection, and favor. Those little, poor, humble, afflicted ones, Mat. 18.6. Mar. 9.42. Luk. 17.2. He will recover them, preserve them, and eternally save them. The LXX instead of the little ones, has the shepherds.

Verse 8. {In all the land} Of Jury: and may in a larger sense be extended to all the Christian world.

{two parts therein shall be cut off} The greatest part of the world, which bear the name of Christians, shall follow errors, and shall perish, Rev. 13.14. & 17.18. Or of the Jews remaining after Christ's passion, two parts shall be destroyed, the third part escaping. God's promises of grace belong not to hypocrites, to the greatest part or body of the people; the greater part is still the worse, Mat. 7.13,14. Luke 12.32. But to the faithful, his little remnant, and holy seed, the promises shall ever be made good.

{and die} Two words to the same purpose, to assure the truth of the thing, how strange soever.

{but the third} To whom indeed the promises do belong; the elect, which are the lesser number. And this does explicate that in the latter end of the former verse.

Verse 9. {The third part through the fire} Of the cross, and afflictions, 1 Cor. 3.15. I will do it by the faith and constancy of those few that escape by many afflictions. See chap. 14.2.

{and will refine them} The two parts consumed; This third refined. The different work of afflictions upon the wicked, and upon the godly. The wicked are many times fatted by prosperity to the slaughter, Psal. 73.1, &c. At other times, burnt up, and clean consumed with the fire of God's vengeance, Ezek. 24.9,10. and 22.18. The godly need refining; much corruption and dross is in them: The best want it not: God will be their refiner; as Mal. 3.2,3. Dan. 11.35.

{as silver, &c.} Not as dross, or chaff, which are burnt up in the fire: But as silver, and gold; Both which when taken out of the mines, need much refining, which is done by fire, Prov. 27.21. and 17.3. That Esay 48.10. imports that God will refine them, rather not for silver, but freely, or not so much as silver, their infirmity not enduring so exact and exquisite refining. See Dan. 12.10. 1 Pet. 1.6,7.

{they shall call} Here is a principal particular of their refining; a fruit of their afflictions. They shall drive them to prayer, and fit them for it, Psal. 78.34.

{and I will hear them} This sweetens their afflictions; and this promise invites to prayer. Without this promise, and faith in it, we can never be brought to pray truly, and acceptably. But this promise adds wings to prayer. See Psalm 65.2. and 31.5. Dan. 10.12. Esay 58.9. and 65.24.

{I will say} God's infinite mercy herein: and that first, and free.

{it is my people} See on chap. 8.8. See also Hos. 2.23. Ezech. 36.28. and 37.23,27. and 11.20. Jer. 31.1. and 24.7. and 30.22. and 31.1.33. Their infinite comfort, Isa. 64.9.

{and they shall say, &c.} When God has said that before; and never till then, and then ever.

{The LORD is my God} Which is their infinite happiness, Psal. 144.15. & 33.12. & 65.4. & 100.3. & 106.4,5. and 149.4.

CHAPTER 14

Verse 1. {Behold} This chapter is obscure and intricate in the phrase and manner of speech, and also for the times and matters whereof it speaks. Some understand this chapter of the time of Antichrist, some of the last day of judgment; but it seems rather to have a relation to the two last verses of the former chapter, and to continue and enlarge the exposition of them. The calamities here spoken of, are rather all those that should befall the Jews, from this time, till the coming of Christ; comprehending therein, as that of Antiochus Epiphanes so also the destruction of the city Jerusalem by Titus and Vespasian: All which should come to pass before the full accomplishment and fruition of those glorious promises formerly made, chap. 12. and 13. and which after follow in the latter part of this chapter; and therefore the faithful were to arm themselves against those calamities that were to come, in a joyful expectation of the promises, and their accomplishment which should afterwards follow. The particle, Behold, serves to make them attend to it, and not doubt of the truth of it, though human sense and reason could not reach and rise up unto it.

{the day of the LORD} Not fate or fortune, not the power or wit of man should bring on these calamities, but God in the day of his just judgment shall do it. They have then herein to deal with God, and are not to complain of his severity; but to acknowledge therein their own just deservings.

{cometh} Soon after that time of Christ's death, chap. 13.7.

{thy spoil} Speaking to the city Jerusalem, the prey and pillage of you. See Esay 10.6.

{shall be divided in the midst of thee} Taken there, and divided, parted, shared there by your enemies, securely at their leisure and pleasure, without any daring to molest them: He insists upon that last beforementioned, Chap. 13.8,9. and arms, as was said, the godly against the great temptations that should come, before they enjoyed this prosperous estate, promised under Christ; that when these dangers should come, they might know that they were warned of them before.

Verse 2. {For I will gather} Nations shall be the instruments, but God himself will be the author and the general of the army; they shall be his host, and fight under his banner; they therefore should humble themselves under this mighty hand of God, 1 Pet. 5.6.

{all nations} A mighty army, many enemies, an universal combination; the armies specially under Antiochus Epiphanes, and chiefly the Romans, lords of all nations, the armies under Vespasian and Titus; see Josephus of this war, Book 3. cap. 1. and Cornelius Tacitus his Annals, Book 21. in the beginning.

{against Jerusalem} Long after it shall be repaired by Nehemiah, and inhabited.

{and the city shall be taken} Stormed, sacked, plundered: See Mat. 24.2. Here the last destruction of Jerusalem seems more plainly described than before, when God would execute against her his last judgments for the sins of the Jews; but especially for slaying the chief shepherd and author of life, Christ his Son, Act. 2.22,23. and 13.15.

{women ravished} Extreme beastly outrage, so in Babylon, Isa. 13.16. see Amos 1.13.

{and half of the city} As formerly two thirds of the land, Chap. 13.8. so here one half of the city, many, if not most.

{captivity} Be subdued, captived, dispersed, scattered.

{and the residue} That third part, chap. 13.7,8.9. This some apply to those which before the siege went out of the city, and betook themselves to Pella. Or thus, The residue shall not be cut off from being the city of God, from being his Church, and joined to the believing Gentiles, so that still a Church shall remain, some remnant of the holy seed, even in the midst of all calamities.

Verse 3. {Then} Some thus, God who before this time had been the keeper of the Jewish nation, and their city, shall now leave his holy places, temple and city, and hold it as given over and forsaken; and also get him to another place, namely, unto the enemies besieging the city: See Josephus seventh book of the Wars of the Jews, cap. 12. Titus himself confessed that God fought for them, against the Jews, and therefore refused to be crowned for that victory, because he ascribed it not to himself, but to God, Philostratus, book 6. c. 14. Others rather apply this to his going forth to fight against those nations, as vers. 2. against Jerusalem; so after he has afflicted and chastised her, he will now revenge the wrongs done her by those nations; he will burn the rod in the fire, he himself will make open war against them, as the words express: See Esay 31.4,5. he will hide his power no longer, he will suffer them no more to insult, triumph in their wickedness, and against his people; but he will openly show himself in arms, and take upon him his Church's cause, and become enemy to her enemies, Exod. 23.22.

{and fight against those nations} Not go forth amongst them, to be their helper against the Jews, as some would, but contrariwise.

{as when he fought in the day of battle} Not slightly, but earnestly and stoutly, as he did for Gideon and divers others, Judg. 7.22. Isa. 9.4. and 10.26. 2 King. 19.25. For we must extend this to all times, when his Church stood in need of help from heaven; God's appearing for them then, those former experiences, and our remembrances of them, must animate our faith and hope, to expect the like hereafter; for he is still the same, and his hand is not shortened: this must support us in all temptations, that we faint not in them, and be overcome by them.

Verse 4. {And his feet} In such case of extremities and dangers we are hard of belief, John 3.12. To help our weakness and strengthen our faith, the prophet here uses lofty similitudes, strong expressions; brings in God, and places him, as it were, before their eyes, makes a visible representation of his presence coming to their aid. An expression of like kind is that touching the valley of Jehoshaphat, Joel 3.2,12.

{mount of Olives} Jesus went oft thither, was apprehended there, ascended thence: but to make this text look that way, may argue more subtlety than soundness. The more safe and plain meaning may be this; That God's coming to defend his Church against her enemies, shall be conspicuous and glorious, even such as the prophet could not better express it, nor we better conceive of it, than under these similitudes, as if there he stood sentinel for the safety of his Church, and thence gave directions for things, what and how to be done in this fight and battle.

{on the East} So is Mount Olivet situated from Jerusalem. Bethphage and Bethany were there; and in Bethany the house of Lazarus and his sisters, and of Simon the leper, Luke 19.29. John 11.1. Bethany was in the further part of the mount about 15 furlongs from Jerusalem; it was the nearer part of the mount where our Savior was apprehended, Mar. 26.30. if not a little short of it, in Gethsemane: upon this mountain the glory of the Lord last stood, when it left the city, in Ezekiel's vision, chap. 11.23. and here now comes he to defend it. Titus placed some of his legions there.

{shall cleave} Some say by an earthquake, though that be not mentioned by Josephus, or any historian, no more than that earthquake in the days of Uzziah, save only so long after, Amos 1.1. Zech. 14.5. Others, by the industry of the Roman armies, taking away the middle part of it to fill up the wondrous deep valley of Cedron, that lay between it and the city, for the commodiousness of the besiegers. Others with least probability would understand by the mount, the Roman army placed there; and by the cleaving of it, the dividing of the army to besiege other parts of the city. The safest way is, not to fancy a miracle here, no more than out of those words, Psal. 114.4,6. But to conceive hereby the majesty of his appearance, that he will wondrously make way, and plain and even passages through all mountains of oppositions, for the safety and deliverance of his people, see cap. 4.7.

{toward the East, &c.} That is, from East to West, so as the two halves shall be on the North and South sides.

{a very great valley} Between the North, and South parts of it: Haply, that so out of all the parts of the world they might see Jerusalem, which was before hid, and shadowed with this mountain. And this he means of the spiritual Jerusalem, the Church, according to the prophecy, Isa. 66.23. Which text of Esay shows an utter abolishing of Moses' ceremonies, seeing all nations cannot come every week to Jerusalem. The meaning may tend to the same point, as that Isa. 2.2. Mic. 4.1.

Verse 5. {And ye} The very Jews themselves shall be afraid at the presence of God's appearance; affrighted at the majesty of it. And so still were the visions and apparitions of God to all the saints of old; that they feared death to follow upon it. Much more cause here had the enemies to fear.

{shall flee} For fear: and likely for succor too.

{to the valley of the mountains} Or, my mountains; between the North, and South mountains, vers. 4. to that valley, unto it, into it, by the plain way of it; to a place of refuge far enough, and safe enough.

{for the valley of the mountains shall reach unto Azal} Or when he shall touch the valley of the mountains, to the place he separated. The valley shall be wide, long, and large. Azal is rather the name of a place, than of a man. No mention of it is elsewhere in Scripture. Some take it appellatively, for a place nigh, or separated. The spiritual meaning may be this; All you believers shall run unto the Church, to be safe from the destruction of the world. Which Church shall be extended to places separated formerly before the partition wall was broken down: which seems to be meant by the word Azal, which signifies separation. Or, the free entrance into the Church shall be open everywhere, save only where God's election has not wrought, but has left men, as it were sequestered. See Isa. 4.3. Or, according to the letter, the besieged Jews, upon the nearer approaching of the besiegers to the walls, should flee to the valley of the mountains, Sion and Moriah, which was within the walls, for their better safety.

{like as ye fled} So fearfully, and hastily, as it were for life and death.

{from before the earthquake, in the days of Uzziah} Like to that fearful flight wherewith the Jews were stricken of old, by reason of the earthquake, the which fell out in the days of Uzziah the king, as it is, Amos 1.1. In what year of his reign it is uncertain. That it should be when King Uzziah was stricken with leprosy, is but a conjecture. However, it was a terrible earthquake, and an horrible sign, and presage of God's wrath: and falling out so many ages before his time, thereby is signified, that the like terror to this happened not of many ages before: yet this is not properly a threatening to Jews; unless it be to the wicked hypocrites among them; But makes all for the greater dread and terror of the enemies.

{and the LORD my God shall come} Some think, that here is a transition made from the destruction of Jerusalem, to the day of the last judgment; as from the semblance, to the substance. As our Savior likewise did, Mat. 24. Mark 13. And the rather there, for that the apostles then thought both should fall out together, 1 Thess. 3.13. Seems to allude to this text. Others thus, Because they did not credit the prophet's words, he turns himself from them to God himself, calling him to witness, and comforts himself in that he knew these things should come, and says, Thou, O God, with thine angels, wilt come to perform this great thing, Jude 14. Others, make all this to be a magnificent description of the glorious coming of God with his saints, to the Church, to dwell in it forever: that then the very mountains shall cleave asunder, as we read a like phrase of speech, Psal. 114.4,6. And the very members of the Church itself shall fear and flee, being astonished, and amazed at so great a majesty of God's approaching: as in majesty and terror he appeared at the delivering of the law, Exod. 19.

{my God} Here the prophet claims God to be his God, and that he is sent by him, so to gain the more credit to his prophecy: and he does hereby as it were, in an holy animosity, rouse up himself against all wicked ones, that mocked at his prophecies, and slighted the truth of them: thus assuring himself, and the faithful, that his God would come to perform them.

{shall come} Not in a visible descent from heaven: as at the last day, Mat. 24.30. But in a semblable manner; in respect of the majesty of his power. See Hab. 3.

{and all the Saints} Angels, often called holy, and elect. 1 Tim. 5.21. See Dan. 8.13.

{with thee} Thus turning his speech to God: as witness of what he now says: though the wicked neither heed, nor believe it.

Verse 6. {And it shall come to pass in that day} Some understand this of all the time from this day, to the day of Christ's coming. Others, of all the time after Christ's coming, the day of the Gospel. And according to this divers acception and apprehension of the day and time, they diversely understand the meaning of this, and the next verse.

{that the light shall not be clear} Heb. precious. Bright, shining.

{nor dark} Heb. Thickness. Meaning cloudy, thick, and foggy. But, say some, it shall be betwixt both: mixed of both: partly clear, and partly dark, various, changing, unstable: a lowering day, that they shall hardly discern whether it be day or night. And in this sense they refer it to all the time before Christ's coming, that the prophet foretells them what days they were to expect: not to be free from the trials of the cross, not to hope for constant and stable days of felicity, but to have doubtful days, to meet with many dangerous days, keeping them in fears and uncertainties. And that therefore they should arm themselves with patience to bear them, and comfortably expect God's help and succor in them, and his hand for deliverance out of them. Others thus, It shall not be a mixed, and various day, a day of light and darkness, of day and night, but all day, and no night, as Esay 60.19,20. That day shall not be as days are now, sometimes clear and bright, sometimes dark and cloudy: yea more, there shall not be the vicissitude of day and night: But it shall be one perpetual day, bright and shining, by the shining glory of the Gospel in the Spirit. And this they refer to the days of the days of the glorious Gospel: 2 Cor. 4. v. 3,4. or that blessed day of glory, Apoc. 21.23,25. The LXX and the vulgar Latin thus: there shall not be light, but cold and frost: following, as it seems, to some, some other copy.

Verse 7. {But it shall be one day} Or, the day shall be one, not one numerically, but of one and the same tenor. Mixed, say some and cloudy. Others, not mixed, but all bright, all day without any night, as was said before. Yet some make this relate to one singular day, to wit, of Christ's death, when the sun was darkened at noon, and so remained three hours, Matth. 27.45. And others understand one perpetual day: meaning, there shall be always light in the Church under the Messiah, though sometimes more dim and dark than at other times, yet always some light.

{which shall be known to the LORD} Ordered by him, managed by him, and the faithful not overanxiously to trouble themselves with distractions, and disquisitions about it, but to leave it to his hand and care, to give way to his providence, and to depend upon his will and pleasure therein, as Gen. 22.8. The others thus, God will take the care of it, and know how to make it one day, all day, and no night, as in Esay 60. and Apoc. 21. Others thus, The Lord will take special notice of this day, and light, to keep and preserve it. The Lord who from all eternity knows what shall be in time, will have regard that still light be preserved in his Church, in the evening of time, or last age of the world: for so the time of the Messiah is counted. See Heb. 1.1. 1 Pet. 1.20. 1 John 2.18. Or, that singular day of Christ's death, undergoing such changes, might signify the state of the Church after, from his going to heaven, to his coming to judgment. Some make those words, Mat. 24.36. to relate to these.

{not day nor night} See on verse 6.

{at evening time it shall be light} The end of the day when darkness is expected, yet then it shall be light: the end and issue of the black troubles and afflictions of God's people shall be lightsome and happy, see Esay 54.7,8. & 58.8. Psal. 97.11. & 112.4. & 37.5,6,7. & 126.5,6. & 30.5. He bids them look to the end, Psal. 37.37. The others say, The evening time, and night also, shall become all one day, without any even or night.

Verse 8. {Living waters} Springing waters, as Gen. 26.19. not pools or ponds, or river waters, that will be dried up, as the brooks, Job. 6.15–21. and Cherith, 1 Kings 17.7.

{shall go out from Jerusalem} Agreeable to that of Esay 2. v. 3. for from thence the Gospel came into the world, described under the name of two seas, well known to the Jews, See Ezek. 47.1–6. Joel 3.18. Apoc. 22.1. Jerusalem had the fountains of Siloë and Rogel and the brooks Cedron, or Kidron and Gihon, they had fountains without the city, 2 Chro. 32.3,4. but these waters are none of those.

{half of them} Two rivers shall rise out of this fountain of living waters, and running two contrary ways, East and West.

{the former sea} Eastward toward the dead sea, or Persian sea, Ezek. 47.8,18.

{the hinder sea} Westward, the midland sea, Deut. 11.24. & 24.2.

{in summer} As into all places, so at all times shall these waters be flowing, never be dry. These waters must be referred to the kingdom of Christ, and therefore must be of the nature of that kingdom: spiritual waters of a spiritual kingdom, see Esay 44.3. & 35.7. & chap. 12.3. Joel 2.28. Acts 2.17. God's spiritual graces shall then cleanse and water his Church and people, dry and barren of themselves, Ezech. 36.25. purify them, and make them fructify: And they shall water the whole Church, from East to West, and they shall never fail, John 4.14. & 7.38. The Gospel shall be propagated, the gifts and graces of God's Spirit in this world, and his glory in the heavenly life, shall be poured out upon his elect forever, chap. 13.1. And this shall follow after that gloomy day, as some expound it. Their miseries shall be thus happily amended, thus joyfully recompensed with these spiritual mercies.

Verse 9. {And} Here the prophet does more clearly express himself, and the blessing, magnifying it in regard of what had been in former times.

{the LORD} The Son of God, not excluding the Father and Spirit.

{shall be king} Be, and be acknowledged so to be, and what greater felicity to man, than to be under this king in his kingdom, under his rule and protection?

{over all the earth} Not so before, Psal. 76.1. & 147.19,20. Now the Son of God shall alone be acknowledged and worshiped for everlasting king of the world.

{one LORD} Not many lords, as heathenish idolaters, and superstitious people owned many, and worshiped many, every nation their own gods, proprios penates, see 1 Cor. 8.5,6. Exod. 20.3.23. He is a jealous God, Isa. 42.8.

{and his name one} He only, and alone shall be acknowledged in his Church over all the earth, his name preached, invocated, worshiped, and the worship of his name shall be one, and the same which himself prescribes. His religion and service shall not be adulterated, as formerly, John 3.22. nor his worship violated, and polluted, but be and abide pure and entire. See Ephes. 4.4,5.

Verse 10. {All the Land} Figurative terms, taken from the hilly situation of Judea: to signify, that all worldly height shall be beaten down, and the Church alone shall be glorified. As Isaiah 2.2. and 40.4. Zech. 4.7. Also the amplitude and enlargement of the Church of Christ may hereby be typified.

{turned as a plain} Before mountainous. See Exod. 15.17. Deut. 3.25. Isaiah 14.25. Ezek. 6.2. But now as Isa. 40.4.

{from Geba to Rimmon} Geba and Rimmon were two confines of Judah, the one towards the North, and the other towards the South, Josh. 15.32,57. and 19.7. 1 Kings 15.27. Judg. 20.45.

{and it shall be lifted up} Before, of the land, now, of the city. Jerusalem before was encompassed with mountains, and so seated in a valley. Psal. 87.1. & 125.2. Now it shall be no more in a bottom, but lifted up, and made conspicuous to be seen afar off. See Esay 2.2.

{and inhabited} Or, shall abide. Namely, the city shall abide, chap. 12.6.

{in her place} Though now in Zerubbabel's time, in a narrower compass, yet at last in its own and old place, as large as ever. It shall recover its ancient luster and splendor. chap. 12.6. Jer. 30.18.

{from Benjamin's gate} By a similitude taken from the precinct of the earthly Jerusalem, as Jer. 31.38,39,40. he does imply a perfect reestablishment of the Church in all parts of it. Benjamin's gate was on the North side, going into the fields of Benjamin, to which tribe belonged that part of the city. Jer. 37.12,13.

{unto the place of the first gate} It seems he means the old gate, or the fish gate, which was next it, Neh. 3.3,6. which was over against the second gate, Jer. 39.3. Zeph. 1.10. And so he mentions the whole circuit of Jerusalem: Benjamin's gate was on the Northeast side, from thence going to the corner gate, which was on the Northwest side, they went along by the fish gate and from Hananiel's tower, they went the other compass, from the South, to the king's wine presses, which were on the West side, where these two half circles did meet to make up a whole circle or compass. Of the gates of Jerusalem. See Neh. 3.1. &c. And the annotations there. Of the gates of Jerusalem in Ezekiel's vision. See Ezek. 48.31–35.

{unto the corner gate} See 2 Chron. 26.9. & 25.23. Perhaps there was some tower there to make the corners.

{tower of Hananeel} On the South, say some. Neh. 3.1. and ch. 12.38. Jer. 31.38.

{unto the kings winepresses} On the North, say some. And so from South to North.

V. 11. {dwell in it} Chap. 12.6. and 8.4,8. and 2.4. Esay 6.12. Though now they were few dwellers in it; and in Nehemiahs time they were fain to cast lots to get dwellers in it; Neh. 11.1,2. yet it should be a populous city.

{utter destruction} As by the Romans.

{safely inhabited} Securely, without fear of enemies. See Ezek. 28.26. 2 Chron. 20.20.

V. 12. {And this shall be} Gods judgments upon the enemies of the Church. She shall not want enemies; but she shall be safe from them under Gods protection.

{the plague} God will avenge her of her enemies. This may analogically be referred to the eternal punishment of the wicked.

{all the people that have fought} Verse 3. Their multitudes need not to be a terror to Jerusalem; though they match them not in numbers, yet Gods hand shall prevail, Esay 60.12.

{their flesh} The flesh of every one of them; as of one man.

{shall consume away} See Ezek. 21.7. and 24.10. pine away, and waste.

{while they stand} Presently, in a moment of time; and God will do it without human help, that the vengeance of heaven may so the more appear. Deut. 28.21,22. Or thus, with relation to Hell-torment; Though he subsists, and lives, and shall not die yet he shall be tormented everlastingly; still outliving his pain; having no end, that his pain may also be endless.

{Their eyes, &c.} Some thus; Though they be alive, and can see, yet shall they be deprived of light, in infernal darkness; having neither eyes nor understanding; but only to see, and judge of their extreme miseries. Yet others much rather, forego not the former sense of Gods judgments upon the enemies of the Church in this world. The grievousness whereof is set forth under these similitudes and expressions. And many examples there are in histories of Gods like dreadful judgments upon the persons of notorious persecutors and enemies of the Church.

{their tongue} See Luke 16.24. Esay 13.8.

V. 13. {In that day} Of Gods victories over his enemies.

{a great tumult} Or vexation. Hos. 10.14. And Gods secret hand is in it.

{they shall lay hold} God shall cause them to fight one against another; as in the battle of Midian, Judg. 7.22. and as among the Philistines, sending a sudden fear among them, 1 Sam. 14,15.20. And Christ foretold the like, Matth. 24.7.

{shall rise up} To destroy one another, as 2 Chron. 20.22,23.

V. 14. {And Judah also shall} Or, thou also, O Judah, shalt. The carnal and unbelieving Jews shall also be enemies to Christs true Church. Or, as others, Judah also, that is, Gods Church shall help, in the third place (besides God himself, verse 12. and the enemies themselves, verse 13.) to fight against her enemies.

{at Jerusalem} rather than against it. Though some would understand it, that Judah shall fight against Jerusalem, and apply it to the times of Antiochus Magnus, and Antiochus Epiphanes, wherein many Jews sided with them against their brethren, and against Jerusalem, as the history of the Maccabees shows.

{and the wealth of all the heathen} The Church shall plentifully and abundantly be enriched with the spoils of her enemies, as God made his people wealthy with the spoils of the Egyptians. Some make of this spiritual meanings and applications.

V. 15. {The plague of the horse, &c.} God shall not only destroy his enemies, v. 12. but even all the means and instruments they used for to afflict the Church.

{as this plague} Which the men endure, v. 12,13,14.

V. 16. {And it shall come to pass} Gods mercy and grace to the rest of the enemies, in their conversion to God, and to his true worship and service.

{that every one} God shall save some among the enemies, whom he shall cause to turn to his true spiritual service, described here as in a shadow, by the ceremonial service of the Law, as Esay 66.23.

{shall even go up} Applying himself to the capacity of the Jewish people, he alludes to their manner of worship, under it shadowing the true and spiritual service of God, in the days of the Gospel.

{to keep the feast of Tabernacles} Names one particular for all, comprehending the rest by a synecdoche. See Lev. 23.34. Nehe. 8.14,18. A figure, say some, of the elects gathering together into particular Churches in this world, to which every one must reduce himself, to partake of the communion of Saints, and of Gods grace. This Feast is called John 7.2. Σκηνοπηγία, a pitching of tents, or setting up of booths, Deut. 16.16. which the Jews kept in remembrance of Gods favor to them in the wilderness where they dwelt in booths, Levit. 23.43. And to show their thankfulness for the fruits of the earth, reaped in this month, Deut. 16.13,14. And further, as some say, to figure out the coming of Christ into the world at this time of the year, to dwell in the Tabernacle of our flesh, John 1.14. This feast may haply be named above that of the Passover, or that of weeks, not so much to signify that we should be as wandering pilgrims in this world, as to import the admirable and wonderful power of God to be seen in this second redemption and restoration of his Church, as memorable as that first deliverance out of Egypt, and specially that preservation of them in the wilderness, where they dwelt forty years in tents and tabernacles, and therefore as their Fathers kept that Feast in memory thereof, so the Prophet takes occasion to allude thereunto, to intimate a like cause of their thankfulness and festival rejoicing, for this spiritual, evangelical deliverance. See Apoc. 21.3. Psal. 84.1. Amos 9.11. Esay 33.20. and 54.2. Jer. 30.18. Ezek. 37.27.

V. 17. {That whoso will not} But continue obstinate, and obdurate, notwithstanding all means of conversion and grace afforded.

{of all the families of the earth} When the partition-wall between Jew and Gentile is broken down.

{unto Jerusalem} Not to tie Gods worship to legal, Mosaical shadows, rites and ceremonies: Jerusalem is here so named, as was the feasts of Tabernacles: it is put for a type of Christs Church. See on verse 10. and that John 4.21.

{no rain} Gods revenge and malediction upon such refractory contemners of him, and his religion. The use of rain is mainly necessary for the maintenance of this life, Hos. 2.21,22. The want of it is a most dreadful plague. See 1 Kings 17.12. and 18.5,6. Amos 4.7,8. Deut. 28.23,24. And surely if the heavens be brass, the earth must needs be iron. This then cuts off all sustenance, and comforts of this life. A direful plague is intimated under this allegory. God shall impart none of his blessings to them, but they shall be cursed and plagued. Our LXX has it thus, They shall be joined to them.

V. 18. {Family of Egypt go not up} Which was the ancientest enemy of the Church: which also seemed not to have much reason to fear the foresaid want of rain, because of the yearly overflowing of Nilus. See Deut. 11. verse 10. But therefore, instead of that it is threatened with like plague equivalent to the former. See Gen. 41. v. 30.

{that have no} Heb. upon whom there is not: seldom any rain or need of any. See Psal. 105.32. An hot country, and yet without rain. But wonderfully provided for by God, by the overflowing of the river Nilus, as is famous in all histories.

{the plague} That verse 12. Or, as was said, it shall be cursed of God; and undergo the like extremities, as other nations shall suffer that have no rain.

{the Heathen that, &c.} See on v. 16,17.

V. 19. {this} He repeats it often, because it was a thing scarce credible, and yet a thing very useful and needful to be believed, for the corroboration and comfort of the Church of God, and a terror to the enemies thereof.

{punishment} Or, sin. The Hebrew word is used for both. See 2 Cor. 5.21. Gal. 3.13. God will show himself a revenger and maintainer of his own glory. Let no such profane despisers think to escape unpunished. Heb. 2.2,3.

{the feast of Tabernacles} At this feast Solomons Temple (a figure of Christs body, John 2.19,21.) was dedicated with great solemnity, and the Ark brought into it, 2 Chron. 5.2,3,7. & 7.10. And this feast we spiritually keep by belief in Christ, that his grace is sufficient for us; and that in all our infirmities the power of Christ rests upon us to protect us, as a Tabernacle, 2 Cor. 12.9. The first place where Israel encamped after they came out of Egypt, was called Succoth. That is, booths, Exod. 12.37. See also on verse 16.

V. 20. {Bells of the horses.} Or, bridles, or collars, or trappings, or stables, as some translate it. Such usual in the Eastern countries, Judg. 8.21,26. both in war and in peace. The words are somewhat obscure, being taken from the manner of the Jewish worship. Having spoken of the horses overthrow, and other cattle of the enemies, verse 15. he adds to make up the measure, that all their spoils, even the very deckings of the furniture, if they were of metal, should be consecrated to God, to make utensils for his service: wherein he seems to have relation to that which Gideon did, Judg. 8.26. The meaning is, God shall convert to his service in his Church, all such things, as before were employed against him. And yet further, we know that great riches, and ornaments were bestowed upon the Church by Christian Emperors, and Kings, and people. That story of Helena her causing to be put into the bridle of her son Constantine one of the supposed nails therewith our Savior was crucified, if true in itself, is nothing to the true meaning of this Text. Here God shall so be king over all the world, that all things shall be applied to his worship, sanctified to that use.

{holiness unto the LORD} This was engraved on the High Priests miter, as he was a type of that holy High Priest, our Savior, Dan. 9.24. Luk. 1.35. and 4.3,4. Acts 4.27,30. And all the things and utensils, & appurtenances of the Temple, were counted, and so called, holy, in their kind. The meaning here seems to be, that the meanest things of common and profane use only heretofore, whether in war or peace, should now become holy, and be holily used; if not in the service of God, yet in the whole carriage and conversation of a mans life in all his actions: men should consecrate themselves and all they had to Gods service, and an holy use: in all their actions offering up a pure sacrifice to God, Rom. 12.1. 1 Cor. 10.31.

{pots in the LORD's house} Made of these bosses or bells, say some. Or, the other pots formerly in use in the Temple. The meaning may be, that there shall be frequent sacrifices of thanksgiving, of which some parts were dressed in the temple, in the kitchens belonging to it: Ezek. 46.20,23,24. for the sacred feasts, 1 Sam. 2.15. And all this must be understood of the spiritual service, which should be in the Christian Church, figured by the ancient ceremonial service; as Esay 60.7. and 66.23. Mal. 1.11. And the meanest thing in this, shall be as precious as the most glorious things in the other. The meaner sort of things in sacred use, shall be advanced to a higher degree of esteem and holy employment, than before. The pots of the kitchen of the Temple shall become as the bowls of the altar. As Esay 66.20,21. and 61.6.

{bowls before the altar} Which were in very great number, for to receive the blood of the sacrifices, and to make the sprinklings. See 2 Chron. 4.8. Ezra 1.9,10. Some understand this of the grates upon the altar, Exod. 27.4,5. and 35.16. and 38.4.

Verse 21. {Yea, every pot} He seems to mean, that the spiritual service shall be everywhere yielded to God, even in the most ordinary actions of a Christian's life. The meanest thing shall be converted to sacred use. There should be that reverence and fear of God in all the world, that whatsoever men went about to do, should be as an acceptable sacrifice to him; 1 Pet. 2.5. Apoc. 1.6.

{in Jerusalem and in Judah} Not in the Lord's house only, verse 20. but in all the Church of Christ, in what city, or kingdom soever.

{shall be holiness to the LORD} See on verse 20.

{and all they that sacrifice} Numerous multitudes of people, nations and languages.

{and take of them} As well as formerly they did take pots in the Lord's house; and use them to seethe therein the sacrifices. But those now should not be able to suffice such multitudes. All along there are still allusions to the Levitical manner of God's service. And all this should serve for encouragement to the Jews in their present undertaking for the building of the Temple: (the present intendment of Zechariah his prophecy) seeing that notwithstanding their paucity, and all poor appearances, their many difficulties and discouragements, small helps and mighty enemies; yet all these glorious promises in their day and time should be effected and fulfilled.

{there shall be no more the Canaanite} Though now in this sad estate and calamitous condition of all things, the Samaritans, Canaanite, and other heathens were mixed among them; who scorned them and their religion, and opposed them; Ezra 4. and 5. Chapters; and so after, Neh. 4. & 6. Chapters, yet God would in that day cleanse and purge, and rid his Church of them. See on 9.8. Esay 35.8. and 52.1. and 65.25. Joel 3.17. Nahum 1.15. Apoc. 21.27. & 22.15. True it is, that the floor of Christ's Church contains both chaff, and wheat; his field tares among the good corn; the net of the Gospel does catch fish, both good and bad; yet this also is a truth, a truth in comparison, and in relation to that corrupt state of things before this purgation and renovation; ch. 13.9. And true it is that God shall thus cleanse his mystical Church, composed of true believers and elect, from the mixture of all profane persons. And upon Christ's second coming, this promise shall receive its full verification in all perfection. Some for Canaanite here translate merchant. And indeed the word signifies also so much. And say they, he seems to have a special relation to the abuse of merchandizing, and selling which was used in the Temple, Math. 21.12. John 2.15. And they run upon other allegories hereupon, after their own fancies. But these are the strains only of men's wits, varying from the plain meaning and intent of the text.