70. falls out farre amisse Thirdly they take it for granted that Darius here spoken of in Zacharie was the sonne of Hystaspis which is very doubtfull for first How shall the order of so many Kings be salved up who are reckoned betweene the time of Cyrus and Darius in whose time the Temple was finished which Catalogue we have Ezra 4. Secondly What shall be said to the Iewes Iohn 2. who affirme the Temple was 46. yeeres in building speaking of this Temple not of Herods which was but 10. yeeres in trimming Ioseph 15. Antiq c. 14. Now betweene their deliverie the first of Cyrus to the finishing of this Temple the sixt of Darius Hystaspis is but 16. or 17. yeeres Shall we say boldly as Ribera doth that the Iewes eyther told a lye of malice or spake like ignorant fooles On the other side if wee take the account of Iunius Helvicus c. who thinke Zacharie prophesied in the second of Darius Nothus the difficultie is as great seeing the Desolation had continued at that time not 70. yeeres onely but even 180. yeeres Now there are presumptions and probabilities against this also that the time of this Prophesie was not in Nothus reigne First it seemes not likely that the Temple should remaine unbuilt and the Citie unrepayred for so long a time as 108. yeeres after the peoples returne home Strange that there was never a Prophet to admonish them that Zerubbabel and Iehoshua would for all that time be so carelesse and that the continuall Plague of Famine and Penurie would not quicken them to their dutie Secondly Nehemiah 33. yeeres after the prophesying of Zacharie and Haggaie comes to Ierusalem in the 20. yeere of Artaxerxes Mnemon and then hee findes Neb. 7.4 that the Citie was large and great the People in it few and the * And yet Haggaie complaines of their too much forwardnesse in brave Buildings for their private Hag. 1.4 9. Houses not builded A very strange matter that in the compasse of an 140. yeeres after their returne the Iewes being at their returne * Ezra 2.64 42000 and upwards had encreased into no greater multitudes to people the Citie considering the naturall fruitfulnesse of that Nation and those infinite multitudes whereunto notwithstanding the continuall Warres that consumed them they grew within 400. yeeres after this time till unto the comming of Christ and finall destruction of that State Which is further manifested by Neh. 11.1 where by reason of the scarcitie of Inhabitants the Tenth of the people were taken out of the Townes and Villages about to dwell in Ierusalem This Tithe amounts to about 3000. which deducting the Inhabitants that before this Tithing might alreadie dwell in Ierusalem is in a manner but the Tenth of the whole Congregation which came up in the first of Cyrus with Zerubbabel Thirdly besides is it credible And Zerubbabel must have beene by this account at least 140. yeres old at the finishing of the Temple supposing him to be 20. when he was Captaine of that Returne Vide Lyd. Emend Temp. A. M. 3485. Vide Can. Loc. Theol. l. 11. c. 5. §. obijcitur primum that even halfe of those that returned with Zerubbabel should live till they were 200. yeeres old and behold both Temples Thus From the end of the Captivitie to the sixt of Darius Nothus 112 The Captivitie 70 Before the Captivitie wee may well conceive them to bee almost 20. yeeres old to observe the beautie of the first Temple But say 15  197 too great an age for so many to live Some one might have lived to it but at the foundation of the Temple it was hard to discerne which number or noyse was the bigger of those that wept or them that rejoyced Ezra 3.12 13. But who will not loose himselfe in the Chronologicall Labyrinths of these Times It shall suffice me till I meet with some Ariadna's Thred that the 70. yeeres of the Captivitie determined upon this people was now at an end when this Angell prayed and therefore that God who before that time would by no meanes be entreated might now be sued unto to shew favour to this People according to his promise Which perhaps is all that is here meant Verse 12. Come wee to the fift Speaker in this Vision and that is 5 God himselfe who heares the prayer of his Sonne in behalfe of his Church and returnes him a gracious answere which is here directed to the Angel that talked with Zacharie and was to reveale it to him And the Lord answered the Angel that talked with me This Answere of God is set downe 1. Summarily in short comprising the nature of it viz. that it was all of favour mercie and comfort towards this people with good words and comfortable words those for the future this for the present necessitie sayes Ierome or good id est comfortable words such promises as tended to the reliefe of the present Miseries they were in Verse 13. 2. Distinctly and in the parts of it And this is done by the Angel who tels the Prophet what God had answered him and bids the Prophet publish it to the people So the Angel that communed with me said unto me Crie thou and speake Thus sayth the Lord of Hostes The Answere consists of two parts both comfortable 1. Touching his Love to the Church Which he was so farre from casting off as that hee bare an extraordinarie affection to her even as a man to his Wife I am jealous for Ierusalem and for Zion and that in more than an ordinarie manner with a great jealousie and therefore must needes be offended if eyther shee offer me any dishonour vnbefitting an obedient Spouse or the Enemie offer her any injurie which may redound to the impeachment of my glory Verse 14. 2. Touching his Anger against the Enemies of the Church I am sore displeased with the Heathem or the Nations that are at ease that have and doe molest the Church and are at quiet themselves according to the Angels report Verse 11. They prosper and live at ease yet I am extremely displeased with them as Prosperitie no signe of Gods favour and per tacitam antithesin You are troubled yet I love you as Adversitie no token of Gods hatred The reason of Gods just displeasure is added drawne from the ambitious covetous and over-cruell execution of Gods judgement upon his people I was a little displeased meaning to correct in judgement and measure and they helped forward the affliction but they beyond all measure enraged with hautie revengefull and malicious desires did what they could to lay on more load and bring my people to the utmost extremitie This made God as angry with those he set a-worke as them against whom they were imployed so hatefull is crueltie and ambition to him and so different is his mind and mans in inflicting the same punishment Compare with this Es 47.6 Es 10.5 c. 2. Chron. 28.9 Psal 69.26 Also with Ezek.
Nations shall be joyned to the Lord in that day and shall be my people and I will dwell in the middes of thee and thou shalt know that the Lord of Hostes hath sent me unto thee 12 And the Lord shall inherite Iudah his portion in the holy Land and shall chuse Ierusalem againe 13 Let all flesh be still before the Lord for he is raysed up out of his holy place THis Vision Vision 3. as the former containes matter of Comfort to the now-distressed Iewes promising unto them the restauration of their State the re-edifying and re-peopling of Ierusalem and the rest of the Countrey In scope it differs not much from the first And surely great need there were by strong and often-repeated Comforts to strengthen this Peoples Faith and bring them to some good hope and courage who even despayred for their forlorne estate at this time The scope is to shew That how strait and miserable soever the Condition of the Iewes was now yet they should be restored to an Ample Peacefull and Glorious Estate A Doubt is made when this was performed and whether it be at all to be meant of the Temporall Ierusalem or onely of the Mysticall the Church and Evangelicall Promises thereto belonging But I suppose there is nothing hinders vs why we may not take it literally and Historically touching the present state of the lewes for the Comfort of whose present Distresses this Vision was shewed Yet if under this there be also a Typicall praefiguration of the Church not long after this to be collected among the Gentiles wee may take that too and both senses may have their due place To come to the Vision wee are to consider of 1. The Declaration of it what it was in the first and second Verses I lift up mine eyes againe and looked and behold a Man with a measuring Line in his hand A Master-Builder passing along readie furnished with his Implements to take the Plot of something Verse 1. What hee went about himselfe being asked by the Prophet tells us Then said I Whither goest thou And he said to me To measure Ierusalem to see what is the breadth thereof and the length thereof to lay out the Plot of the Citie and the Ichnographia of the Building thereof or to see whether the Citie had Roome enough in length and widenesse to containe the Inhabitants that should re-people it as the verse 4. seq gives the sense 2. The Interpretation of it which is 1. Set downe in briefe and plaine tearmes verse 3 4 5. containing 1. The Persons by and to whom this Interpretation was made which are three two Angels and Zacharie And behold the Angel that talked with me that attended on Zacharie all this while to instruct him in these Visions went forth to meet that other Angell which came towards him and another Angel c. Christ as is very probable both here and in the first Verse who being the Architect and Master-Workeman of his Church after he had measured the Citie comes backe to tell Zacharie who stood afarre off looking on The Angell tels the Prophet but the Prophet must tell the people God using not the Ministerie of Angels but Men Earthen Vessels to deliver his Messages to his people Vid. Act. 8.26 Act. 16.9 9.6 what he meant by it But Zacharies Angell seeing him come against him goes forth presents his service and receives instructions to give unto the Prophet Verse 3. And said unto him Runne Christ commands and Angels doe it with speed Speake to this young man it may be Zacharie was now a young man though a Prophet nor doth Youth hinder the bestowing of Gods favour in this or other kindes Albeit wee may take it in that other sense which is also usuall in * Es 37.6 Est 22. Luc. 1.69 Scripture for a Servant or Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men are most apt for service or because the lesse serves the greater But there is no need to goe from the plaine meaning of the Word 2. The Interpretation it selfe which consists of three Promises 1. Of a Populous and plentifull State Ierusalem shall be inhabited as Townes without Walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the multitude of men and cattell therein For the understanding of this place we are to know that the Iewes were at this time few in number their Cities barely and nakedly inhabited even Ierusalem it selfe the Countrey destitute also of Cattell as well as of Men. Which came to passe by reason of the ungratefull slacknesse of the greatest part of the Iewes who refusing the benefit of their deliverance chose rather to remaine at ease in Babylon so that of great multitudes onely betweene fortie and fiftie thousand returned A poore number to replenish a large Countrey and great Cities which in the time of the Captivitie had beene utterly wasted and over-run at pleasure by all the neighbouring Nations For as touching that Report which Iosephus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 11. c. 4. and Sanctius approves viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est that of the Tribes of Iuda and Benjamin there returned 4628000. of such as were at least foureteene yeeres of age besides of Levites Women and the promiscuous multitude a great number which he there reckons up I dare say of this Relation that it is a lowd Lye as many other in the same Writer are no way agreeable eyther to Scripture or likelyhood of reason Who can beleeve that the two Tribes wasted and consumed by their Captivities 2. Kin. 24. wherein wee finde but small numbers carryed away neyther should in 70. yeeres multiplie to almost eight times as many as the whole twelve Tribes were at their comming forth out of Aegypt Had not an Armie of almost five Millions of men beene able both to over-run the Babylonians and all parts of the Easterne World besides and also to re-people not onely two no very great Provinces Iuda and Benjamin but even all from Dan to Beersheba had the countrey of Canaan beene as bigge againe as it was and why then doth Nehemiah after this time complaine chap 4. that the Citie was naked of people and tells us that they gave thankes to such as upon the Tithing were willing to dwell in Ierusalem the Head Citie chap. 11.2 Besides the Scripture is plaine that the number of men which returned with Zerubbabel was but 42360. besides seruants c. Ezr. 2.64 Now among many other discouragements this people had this their thinne and small number joyned with the desolation and wastnesse of the countrey was a maine cause to quaile their courage and dash their forwardnesse in building the Temple or anie other publike enterprise Wherefore in these words God promiseth that there shall be such increase both of men and cattell as not only Ierusalem and wailed Cities but villages and unwalled townes shall be replenished with them Ierusalem is found by the Angells measure
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iob 28.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may take it for a Flint as well as a Diamond though generally it is rendred Diamond Adamant in this place and Ier. 17.1 also Ezek. 3.9 Because it is the hardest of Stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harder than a Flint as our last Translators reade it Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m Petra R. David takes it generally for a hard Stone that cannot bee graven with iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's sufficient to the meaning of this place viz. That Gods Word would make no impression of Remorse and Reformation in them Lest thou shouldst heare the Law To the end they might not obey either the Law delivered by Moses and proved for the first and generall Instruction of the Church or else the particular instructions which were given unto the Church by the Prophets in after times sent by God as occasion required And the words which the Lord of Hosts hath sent in his Spirit by the former Prophets who spake as they were inspired by the Holy Ghost And so the Disobedience which these Iewes shewed to their words was not only the despising of the Prophets but a Rebellion against the Spirit of God as Acts 7.51 3. The Punishment that came upon the Iewes for their Rebellion which is 1. Generally expressed in these words Therefore there came a great wrath from the Lord of Hostes A great Punishment the effect of great anger and displeasure Verse 12. 2. Particularly amplified 1. By the Iustice and Equitie of it When their Miserie came upon them God neglected them Vide Pro. 1.20 〈◊〉 seq because in heir Prosperitie they had neglected him Therefore it is come to passe by a most iust and equall Retaliation That as hee cried by his Prophets earely and late calling upon them to repent and amende And they would not heare obey his voyce and reforme their manners So they cryed in their calamities for helpe and succour And I would not heare saith the Lord of Hosts to releeve and comfort them but left them helpelesse in the hands of their Enemies Verse 13. 2. By the Nature and kinde of it A Violent driving them forth into Banishment into strange Countries But I * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchi that followes not any Rules of Grammar He following his Father Ioseph Kimchi expounds it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbabor cum ipsis or that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego turbatus sum cum eis in captivitate Noting Gods compassionate feeling of their Misery according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their affliction hee was afflicted which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our capacitie The Paraphrast takes it actively for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispergans cos scattered them with a Whirl-winde violently and suddenly And it appeares by the Story how quicke a dispatch Nebuchadnezzar and his Captaines made with this Nation sweeping them away like a violent Tempest Among all Nations whom they knew not Assyrians Egyptians Edomites Moabites c. strangers to the Iewes in affection and in Religion 3. By the Consequent of it An utter Desolation of the whole Countrey after such time as the People were emptied out of it Thus the Land was desolate after them and no man passed thorow or returned Which passage is very remarkeable and strange giving us to understand that this Countrey of Iudaea wherein the Tribes of Iuda and Beniamin inhabited after the People were carried into Captivitie lay utterly waste without any Inhabitant for the space of seventie yeares Insomuch that after the slaughter of Gedaliah when all the remainder of the People Man Woman and Childe fledde into Epypt there was not a lew left in the Countrey And being thus left empty of its naturall Inhabitants wee finde not that there were any Colonies sent from other Countries by the King of Babylons Command to plant themselves in the Iewes roome as in the Captivity of the Tenne Tribes there had beene by the Command of the Assyrian Monarch or that the neighbouring Nations though haply they might make inrodes to spoyle the Countrey of the Riches that was left did come and dwell in the emptie Cities Nor doe wee finde that at the returne of the Iewes there were any displaced to make them roome eyther by force or faire meanes A wonderfull Providence that a pleasant Country left destitute of Inhabitants and compassed about with warlike Nations was not invaded and re-planted by Forreiners for seventie yeares space But the Land though it had cast out her Inhabitants for a while would not yet admit of strangers till it had finally vomited them out as now it hath done The Naturals were within seventie yeares to returne and God keeps the roome emptie all that while for them and Forreiners desired not their Countrey And this indeed was that which God threatens that for seventie yeares the Land should enioy her Sabbaths resting from tillage 2 Chro. 26.21 Ler. 26 3◠35. and all other employments whereunto Inhabitants use to put it Now the blame of all this is layd where the fault was it was not the Babylonians but the Iewes that wasted their owne Land their sinne did more spoyle than the others armies For they layd the pleasant Land desolate i. e. Palaestina which was layd waste through Gods anger provoked by the Peoples sinnes Verse 14. And thus wee have the first part of the Preface containing Matter of Reprehension of the Peoples Hypocrisie and Disobedience to the Law exemplified in the like of their Fathers with its Punishment that in and by them these might see what themselves were and what * And the Verbes in the future Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe import so much should likewise befall them without amendement Even they also should call and not be heard they should bee scattered in furie over all the earth leaving their owne Land desolate of its naturall Inhabitants as it is this day CHAP. VIII AGaine the Word of the Lord of Hosts came to mee saying 2 Thus saith the Lord of Hosts I was jealous for Zion with great jealousie and I was jealous for her with great wrath 3 Thus saith the Lord I will returne unto Zion and will dwell in the midst of Ierusalem and Ierusalem shall bee called a Citie of truth and the Mountaine of the Lord of Hosts the holy Mountaine 4 Thus saith the Lord of Hosts There shall yet old Men and old Women dwell in the streets of Ierusalem and every man with his staffe in his hand for very age 5 And the streets of the Citie shall be full of Boyes and Girles playing in the streets thereof 6 Thus saith the Lord of Hosts Though it be unpossible in the eyes of the remnant
hee is therefore justly taxed by the learned Knight Sir Walter Raleigh * who makes it apparant Hist lib. 1. cap. 5. §. 12. †7. Ptolom Asiae Tab. 4. that Epiphania can no waies belong to Naphtali the Provinces of Loadicene and Libanica lying betweene it and any part of the Holy Land Besides hee is deceived in making Epiphania to bee a Citie of Coelosyria which beeing a Province lying in the hollow Vallies betweene Libanus and Antilibanus hath Libanus for its furthest North bound Now Epiphania lyes yet a great way further to the North as it is apparant by Ptolomie The Countrey of Hamath is that Region which lyeth to the North East of Libanus and boundeth * Ezek. 48.1 North upon Damascus The Region wherein Riblah stood where Pharaoh Necho slew lehoahaz and Nebuchadnezzar the Iewish Captives 2 Kings 23.33 25.6 20.21 Which Ribla saith Iunius out of the Ierosolymitan Paraphrast * Num. 34.11 was Apamia It was this Countrey whereof Tohu was King who sent David Presents after his Victory over Hadadezer King of Zobah who was his neighbour and had warre with him 2 Sam. 8.9 Which Zobah is that that is called Aram Zobah Psal 60.1 And is according to Iunius Translation placed in Chamath 1 Chro. 18.13 Regem Tzobae in Chamatha But by our Translators t is well rendred not in but unto Hamath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. David pursued him so far For these two Kings Tohu and Hada dezer bordered upon one another but did not lye one within another It was this Countrey that was the Northermost Border of the Land of Canaan as is plaine by Ioshua Cap. 13. verse 5. where Hamath lyeth East-ward from Lebanon and Baal-gad under Mount Hermon But Hamath in Naphtali lyeth South-west from both And of this Hamath Moses speaketh Numb 34.8 for by comparing this place with Ioshua 13.5 and Ezek. 47.15 16. and 48.1 it is apparant the North borders of the Land of Canaan stretched a great way farther than * Hamath in Naphtali And it may be See also Exod. 23.31 Deut. 11.24 Amos 6.2 14. that this Land of Hamath is meant 1 Kings 8.65 where Salomon made a Feast for Israel from the entring in of Hamath to the River of Egypt viz. Sihor this the most Southerly that the most Northerly bounds of Canaan both at that time in Salomons possession 1 Kings 4.21 Now whether of the two bee here meant t is somewhat uncertaine But I take it that the Land of Hamath is here spoken of rather than the Citie before mentioned unlesse there were some other great City in Hamath of the same name with the Countrey because that had beene the place wherein the Iewes Enemies had executed part of their crueltie against them and because it borders upon the Province of Damascus And so that beeing after this was next to the burning according to the next words shall border thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre the Article to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sense is plaine Hamath lyes nigh unto Damascus in place and it shall fare the worse for its neighbour-hood the punishment that lights on Damascus shall fall also on it Yet concerning that Citie in Naphtali it may be that the Naphtalites never gate it into their Possession no more than the Asherites their neere Neighbours could winne many stronge Cities that were in their Tribe from the Phoenicians especially Tyrus and Zidon and as these so Hamath not farre from eyther might still continue in the Phoenicians possession who were no kind friends to the Iewes and therefore should now smart for it Then quaere ult 4 Tyrus and Sidon two famous Sea Townes of Phoenicia given to the Tribe of Asher but still possessed by the Naturals These used much * Ezek. 26.2.28.24 proud insolent and cruell dealing towards the Iewes in the time of the Desolation of their State Wherefore God threatens Revenge which they should not escape no * Some reade Because they are wise i.e. Cunning and crafty Merchanes to cousen others Which brought a plague upon them though it be very wise viz. Tyrus the chiefe City or rather though each of them be very wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singular Number distributively as the French chacune d'elles by a common Hebraisme The effect of the words is a kinde of eironicall derision of these Phoenicians Wisedome and Policie for the upholding of their State against Invaders which yet should not helpe them a whit See the like Mocke Ezek. 28.3 4 5 6. where wee may see how arrogant they were especially Tyrus Wherefore the Prophet proceedes on in a further Declaration of the judgement of Tyrus shewing 1. Her Confidence which besides her Wit and Policie before named stoode upon two things 1 Fortification and Munition And Tyrus did * build her selfe a strong Hold Fortified the Citie and other places about with Military Defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paronomasia â—legans And how strong Tyrus was even by its naturall situation t is well knowne 2 Money the other finew of Warre Their great plenty of Gold and Silver is described Hyperbolically by such things as are most numbersome and easiest and cheapest got together and heaped up Silver as the dust and fine Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the mire of the streets Which Abundance of Treasure it was not hard for the Tyrians to gather together considering the long and great Trade which all Nations of the World used there as is largely described Ezek. 27. Verse 3. 2. Her Ruine neyther Wit nor Wealth nor Strength should save her Behold the Lord by his Instruments will cast her out viz. of her inheritance and great wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expellet eam haereditate or Pauperem reddet Which Translation me thinkes fits well to this place will make her Poore in opposition to her great riches wherein she trusted So the French l'appourira And Rabbi Schelomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that signification which the Word hath 1 Sam. 2.7 And hee will smite her power in the Sea i. e. Though shee be seated in an Iland very difficult to bee besieged and approached unto yet shall shee not bee impregnable meanes shall bee found to besiege and take her notwithstanding all the strength of resistance that can be made as after it fell out And this is spoken in opposition to her strength which should be vanquished by taking of the City But this is noted She shall bee burnt too and shee shall bee devoured with Fire eaten up i. e. consumed a Metaphor from ravenous Beasts This burning of the Citie is added Emphatically Tyrus was seated in the middest of the Waters yet shee shall be devoured with Fire Nothing shall quench where God kindles the flame Verse 4. 5 The Philistines who dwelt along the Sea Coast Southward of Sidon and Tyrus from whence this storme was next to come upon them who also had evermore beene the Iewes bitter Adversaries The
force or feare the Temple sometime polluted many Massacres committed upon the Inhabitants Idolatry sometimes established by force Tribute imposed upon the Country with other Miseries during most part of the time that these Syrian and Aegyptian Kings reigned and contended And after that both were 〈◊〉 in pieces by 〈…〉 the Romanes themselves set foote in Iudaea and made it a tributary Province till its utter desolation which also they governed by Praesidents that were Romanes borne And then was the supreme Governement of the State administred by the Romane Deputies not by the Naturals of the Countrey who till that time were chiefe Rulers of the Iewish Affaires though with some reference and subordination to one forraine Prince or other for the most part For sometimes also they defended themselves as a free State fought against their Enemies over-came them and also much enlarged their State and Territories Wherefore I take it that such a kinde of Oppressour is here understood as the Iewes had formerly felt namely who should utterly ruinate the Countrey and carry away the People captive as the Assyrians had done And such a one should passe thorough them no more i. e. not a long time or with condition so long as they were obedient to God for so that Phrase is often to be taken in Scripture Now this is true that though the Iewes State had many sore plunges yet it held up its head was honourable and flourished even among so many afflictions and for the space of almost five hundred yeares till a few yeares before the comming of Christ had Lawes and Governours of its owne and was in a manner a free State though in dependance upon others And therefore when the Romanes had swallowed Syria and Egypt yet they yeelded not but upon conquest And after Christs time thought themselves strong enough to rebell which wrought their finall Ruine If this bee not the meaning I know not what to say of it it were a labour worth the undertaking to compile a short History of the times from the Captivitie to Christ comparing the passages of Story with the Prophecies It would give much light especially to the three last of the smaller Prophets Story is yet very defective in this particular 3. By the Cause of it Gods favourable respect unto his People and Church For now I have seene * Taken good notice of it with mine eyes scilicet their Captivitie and grievous Afflictions past and now my favour shall bee shewed unto them for the time to come See the like Phrase Exodus 2.25 And the Paraphrast to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. For I have now revealed my power to doe them good That conceit of Aben Ezra that these are the Prophets words saying that he had now seene all this in a manifest Vision is not worth the mentioning or confuting 2. A Prophecie of the Comming of Christ of his Kingdome and the manifold benefits which the Iewes had and should enjoy by that expected Messias And it is fitly annexed to the former Prophecie to shew them by what meanes and from whom all comfort was to bee expected This Prophecie full of much difficultie reacheth to the end of the tenth Chapter from the ninth Verse of this containing a large Description of the Times of the Messias of the Nature and Benefits of his Kingdome and Government The Parts of the Prophecie are 1. A Promise of the speedy comming of the Messias whose approach should bee in that qualitie under which they expected him viz. as a King The Prophet sets it downe Emphatically Behold thy King i.e. the Messias who shall be a King though of another kinde than the Iewes imagined commeth unto thee very shortly hee is even as it were upon the way and will bee here speedily appearing in the flesh And hee amplifies this by the Effect which the Hope and Promise of Christs comming should worke in the hearts of his People viz. Singular joy and rejoycing notwithstanding the present Miseries which now lay heavie upon the Church Rejoyce and that greatly O Daughter of Zion the Church * Exod. 32.17 18. shout make an open Declaration of the joy thou conceivest O Daughter Ierusalem eyther Synonymicè to the former the Church or haply the State for both have singular Benefit by Christs Kingdome and generally CHRIST is all our joy 2. A three-fold Description 1. Of the Person of the Messias what a manner of King hee should be whom they expected Hee is described by three most excellent Properties of a good King 1. Iustice He is just most strict and equall in his Government not favouring his People in their offences See Esay 11.3 4 5. 9.7 Exod. 23.21 2. Protection and Safegard of his Subjects And hauing salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not taken passively in Niphal for Servatus but actively for the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servator a Saviour So rendred by the Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liberator Salvator See Mat. 1.21 Some turne it and saved himselfe And so the French Et qui se garentit de pau soy mesme which is true that his owne Power saved himselfe from being overcome by death c. but yet this rendring is too narrow for the sense That conceit of Aben Ezra He is just and by his justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall bee saved from the Sword of God and Magog is a Iewish dreame of Christs temporall Kingdome 3. Humilitie lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflictus humiliatus pauper Mat. 21.5 and the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humilis Mansuetus Meeke The first Interpretation of the word respects the Povertie and Meanenesse of Christs outward state and so the Paraphrast takes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afflectus Iunius and our old Translators Poore And the French Abject The second Interpretation respects the inward Lowlinesse of Christs heart as farre from Pride as his State was from all Pompe and so our new Translators take it according to Matthew Let us take it in both senses for both agree to Christ who was both poore and humble A King quite of another Condition than the magnificent and proud Monarchs of the World are This lowly Mind and meane Estate of the Messias as it appeared through the whole course of his life from his birth to his death so was it then very remarkeable when above all other times hee seemed to take greatest State upon him namely when hee made his solemne Entrance into his Citie of Ierusalem which is here fore-shewen unto Zacharie by the Propheticall Spirit For albeit at that time the Acclamations and Honour the People gave unto him as unto a King were not small yet in regard of outward Magnificence they were farre inferiour to the Pompe and Statelinesse which earthly Potentates make at their Entries into the head Cities of their Kingdomes The Manner of his Entrance in all humble and lowly sort is set forth by one speciall Circumstance of
A SHORT AND SWEETE EXPOSITION VPON THE FIRST NINE CHAPTERS OF ZACHARY BY WILLIAM PEMBLE 2. PET. 1.20 No Prophesie of the Scripture is of any private interpretation Aug. de utilit Cred. ad Honorat cap. 7. Nulla imbutus poetica disciplina Terentium sine Magistro attingere non auderes Asper Cornutus Donatus innumer abiles alij requiruntur ut quilibet poeta posset intelligi Tu in sanctos libros fine duce irruis de his sine praeceptore audes ferre sententiam LONDON Printed by R. Young for John Bartlet at the Signe of the gilt Cup in Cheape-side Anno Domini 1629. To the right Worshipful Katharine the Wife of Nath. Stephens Esquire Grace and Peace Right Worshipfull ALthough the Scripture be in its selfe most a Psal 19.7 perfect both for b 2. Tim. 3.16 17. sufficiencie and c Pro. 8.9 Ps 119.105 perspicuity yet in respect of us cleere and familiar Expositions have bin even from anon after the Apostles times held of use and profite in the Church of God For the same God who gave the Scriptures to be the d 2. Tim. 3.16 Rule of Faith and Manners gave also c Eph. 4.11 12 Doctors and Pastors for the worke of the Ministry to the edifying of the Church the Scriptures to be as the materials Pastors as the f 1. Cor. 3.10 builders The Scriptures I know are dark to many because they are * 2. Per. 1.9 blinde to some because they are g 2. Cor. 4.4 blinded and to all in sundry places because our sight is dimme and but in h 1. Cor. 13.9 part A darke eye wee know hath need of a spectacle be the light ever so cleere and the letter ever so plaine and the explanations of the godly and learned on the Text are as a spirituall spectacle to helpe to perfect the imperfect sight of our minds Now the Scriptures are opened to us not onely by the publicke preaching of the Word but in its kinde and place also by the Writings and Commentaries of the Learned whose pens and hands are I doubt not guided by a sweete influence of the providence of God and some instinct of his holy Spirit this difference being ever observed That the Writers of the Scripture were so i 2. Pet. 1.11 moved by the Holy Ghost that they could not erre but Commentators and Expositors lye open to some errours they sometimes speake as men and not onely k Rom. 3.4 may but now and then they doe and l Rom. 8.28 Quia humiliores redeunt doctiores Aug. de correp grat c. 9. cum Rom. 12.3 Rainold Thes 2. sect 12 must mistake T is true that the Word of God is so briefe that none can say he wants leisure to read it and so plaine in necessaries to salvation that none can pretend hee cannot understand it but withall t is most certaine that as there are plaine places to feed us so there are obscure places to exercise us which harder bookes and places the better to understand it s our wisedome first to be qualified with a m Psal 19.7 simple and a n Psal 25.9 meeke heart and then to acquaint our selves not only with the publicke Ministry but also with the printed Expositions of such Writers as are sound and cleere Now amongst the hardest bookes of Scripture the Prophets may have place and amongst the Prophets Zachary is a Deepe wherein an Elephant may swimme and therefore I cannot but commend the wisedome of that man of God the Author of this Booke who bestowed his learning and his paines to open the mysteries of this Prophecy Death ended his dayes ere hee could quite finish his Worke and great weakenesse hindred an intended supplement t is even pitie the Church should want it any longer and therefore I make bold to publish it under your name desiring God to giue a blessing to all that reade it but chiefly to your selfe whom the Lord in mercy hath made a sincere lover of the Word of God Yours in the Lord Iesus RICH. CAPEL AN EXPOSITION VPON THE PROPHESIE OF ZECHARIE CHAP. I. IN the eight moneth of the second yeere of Darius came the Word of the Lord unto Zechariah the sonne of Berechiah the sonne of Iddo the Prophet saying 2 The Lord hath beene sore displeased with your Fathers 3 Therefore say thou unto them Thus sayth the Lord of Hostes Turne ye unto me sayth the Lord of Hostes and I will turne unto you sayth the Lord of Hostes 4 Be ye not as your Fathers unto whom the former Prophets have cryed saying Thus sayth the Lord of Hostes Turne you now from your evill wayes and from your wicked workes but they would not heare nor hearken unto me sayth the Lord. 5 Your Fathers where are they And doe the Prophets live for ever 6 But did not my Words and my Statutes which I commanded by my servants the Prophets take hold of your Fathers And they returned and sayd As the Lord of Hostes hath determined to doo unto us according to our owne wayes and according to our workes so hath he dealt with us 7 Vpon the foure and twentieth day of the eleventh moneth which is the moneth Shebat in the second yeere of Darius came the Word of the Lord unto Zechariah the sonne of Berechiah the sonne of Iddo the Prophet saying 8 I saw by night and behold a man riding upon a red Horse and he stood among the Mirrhe Trees that were in a Bottome and behind him were there red Horses speckled and white 9 Then said I O my Lord what are these And the Angel that talked with me said unto me I will shew thee what these be 10 And the man that stood among the Myrrhe Trees answered and said These are they whom the Lord hath sent to goe thorow the World 11 And they answered the Angel of the Lord that stood among the Myrrhe Trees and said We haue gone thorow the World and behold all the World sitteth still and is at rest 12 Then the Angel of the Lord answered and said O Lord of Hostes How long wilt thou be unmercifull to Ierusalem and to the Cities of Iudah with whom thou hast been displeased now these threescore and ten yeeres 13 And the Lord answered the Angel that talked with me with good words and comfortable words 14 So the Angel that communed with me said unto me Crie thou and speake Thus sayth the Lord of Hostes I am jealous over Ierusalem and Zion with a great zeale 15 And am greatly angry against the carelesse Heathen for I was angry but a little and they helped forward the affliction 16 Therefore thus saith the Lord I will returne unto Ierusalem with tender mercie mine House shall be builded in it sayth the Lord of Hostes and a Line shall be stretched upon Ierusalem 17 Crie yet and speake Thus sayth the Lord of Hostes My Cities shall yet be broken with plentie the Lord shall yet
vnto me I will shew thee what these be what is the meaning of this Vision Verse 9. 3. The Prince and Captaine of Angels who being asked by that other Angell gives him instructions touching the meaning of this Mysterie for even Angels in these things get their knowledge from Christ And the Man that stood among the Myrrhe Trees answered being asked by the foresaid Angell and said to the Angell in Zacharies hearing These on the Red Horses specked and white are they those ministring Spirits which the Lord hath set to walke * Iob 1. to and fro thorow the Earth as Agents and Spyes to give intelligence of all things done in the World and to receive and execute the Commands of God for Mercies or Iudgements Not that God without them is eyther ignorant or weake but it serves for the honour of his Majestie and comfort of our infirmitie that hee have such Ministers Hereby hee teacheth the Iewes that God was not idle nor they forgotten but that his providence was awake and working for the Churches good Verse 10. After that Christ hath thus shewed what Office these his Attendants had let us heare in the fourth place 4. The Angels waiting on Christ among the Myrtles making report unto their Chiefe of the Execution of their Office And they answered being commanded by Christ to make relation what they had found the Angel c. and said their report is double First of their Industrie and Diligence Wee have walked to and fro thorow the Earth wee have tooke a survey of the state of every Countrey the Earth especially of the Babylonians and other Enemies of the Church and state of the Iewes as appeares by Verse 15. 19. infra Secondly of their Observation They finde that the Enemies of God are in better case than his People and behold a thing very much to be pittyed all the Earth the adversaries of the Iewes further wee need not extend it sitteth still and is at rest as of Laish Iudg. 18.27 Whether there were no Warres abroad at this time in any Countrey about Iudaea Stories cannot informe vs it sufficeth we beleeve the Angels report That the Babylonians and others abroad enjoyed more peace and securitie than the Iewes Verse 11. This newes being brought unto Christ hee is much mooved with it and as Mediator prayes unto his Father for his afflicted Church Then the Angel of the Lord id est Christ our Mediator and Intercessor though some thinke it was the Angell that talked with Zacharie because upon this prayer answere is made unto him Verse 13. seq Hence concluding that the Angels pray for the prosperitie of the Church answered and said This prayer is made in forme of a vehement and passionate expostulation like that Rev. 6.10 The petition is That God would now at last put an end to the Miseries of the Iewish Church O Lord of Hostes How long wilt thou be unmercifull to Ierusalem and the Cities of Iuda id est be at last mercifull to repayre the desolations of that Church and state Which request is fortified with a double reason to move mercie and pittie 1. It is Ierusalem and the Cities of Iuda that favour is begged for Gods owne people and place of his worship And what pittie yea indignitie is it to see the Heathen round about to flourish in plentie and securitie and both Church and Commonwealth of Israel to lye waste troubled and afflicted 2. It is not yesterday they came under this Miserie 70. yeeres hath this burthen layne heavie on them and that was the time prefixed for their punishment Which now being ended it is time to fulfill the promise of Restoring them to their former estate against which thou hast had indignation these 70. yeeres according to the Prophesie of Ieremie chap. 25.11 chap. 29.10 Verse 12. But much adoe here is about this number of 70 how it may be sayd at this time that God had beene angry with Ierusalem 70. yeeres The former exposition seemes to give the scope of the place but yet we may touch vpon the doubts that are made and so passe on The Question is what account Zacharie here followes and how the 70. here mentioned can agree with the Prophesie of Ieremie and its accomplishment By which it is manifest that the 70. yeeres of Captivitie had their ending in the first of Cyrus reigne wheresoever they tooke their beginning Now from the first of Cyrus to the second of * Anno 2. Imperij Darij Hystaspis ac 1. Olympiadis 65. repetitum est opus reaedificationis Tēpli Prophetentibus Haggaeo Zacharia Zorabeli Praeside Iehoshua summo Sacerdote Postquam impeditum fuerat quasi à 3. anno Imperij Cyr. plusquam 12. annos ac planè omissum ab Imperio Magi Sunt enim à coepta postrema obsidione Hierosolymorum Babylonica ad hoc usque tempus 70. anni iuxta Zacharium c. 1. v. 12. Lydiat Emend Temp. Anno Mund. 3485. Darius wherein Zacharie prophesied if Darius Hystaspis there are 12. yeeres if Darius Lothus there are 108. yeres passed betweene Yet Zacharie in this Verse sayth that God had beene angry with Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam 70. an now 70. yeeres as Iunius and the old Translators render it whereas it was at this time eyther 82. or 178. yeeres that all had lyen waste Ribera and Sanctius unloose this Knot by distinguishing of a double 70 one beginning at the first of Nebuchadnezzar and ending at the first of Cyrus which Ieremie spake of another beginning at the 19. of Nebuchadnezzar and ending at the second of Darius Hystaspis Thus Nebuchadnezzar 45 Ex 2. King vlt. v. 8. cum v. 27. chap. 24. v. 12. Ex Seder Olam c. 29. Evilmerodach 23 Belshazzar 3 Dan. 8.1  71 According to Ieremies account Againe Nebuchadnezzar beginning at his 19. yeere 26 Evilmerodach 23 Belshazzar 3 Cyrus 7 Xenoph. l. 8. Cyrop Cambyses 8 Herod l. 3. Darius Hystaspis 2  69 According to Zacharies account For the odde yeere they stand not upon that But this account of the Iesuites carryes little shew of good reason with it For first they begin the Captivitie at the first of Nebuchadnezzar and the third of Iehoiakim when the Citie was first taken 2. King 24.1 Dan. 1. which ought with much better reason begin at the eight yeere of Nebuchadnezzar when Iechoniah was carryed away captive or * Sir W.R. Hist l. 3. c. 1. §. 3. best of all at the nineteenth yeere of Nebuchadnezzar when all Temple and Citie was ruined 2. King 25.2 Chron. 36.21 Secondly their Arithmeticke is not good for the reigne of the Kings betweene Nebuchadnezzar and Cyrus That but onely two succeeded betweene viz. Evilmerodach and Belshazzar is plaine by Ier. 27.7 but how long each reigned is uncertaine yet most agree the formn reigned 23. the next not 3. but 17. as Ioseph Antiq. l. 10. c. 12. and so their Reckoning for Zacharies
25. of the Ammonites Moabites Edomites and Philistims especially Verse 12. 15. Obad. verse 10. sequen Of Tyrus likewise Ezek. 26.2 All these besides the Babylonians added to the afflictions of the Iewes and were in the end all plagued Verse 15. Now both these Affections in God towards his Church and the Enemies thereof are here further amplified by their severall effects 1. Of his Love and favour to the Church the effect whereof is in generall The restoring of his people to their former estate out of the desolations and distresse they were then in I am returned to Ierusalem with mercies I went away and hid me from it in my anger Hos 5.15 but am come againe with many comforts and tender mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relieve it This generall is set forth in three particulars 1. Re-edification of the Temple and restoring of the Worship of God my House shall be built in it 2. Reparation of the Citie and restitution of the forme of the Common-wealth set out figuratively by the Instrument of Architecture a Line shall be stretched forth upon Ierusalem to describe the Streets to rayse up the Walls c. Verse 16. 3. Prosperitie and Abundance both of Men and Maintenance Which seemes to be set downe by way of prevention to an Objection the people might make Well it may be that the Temple and Citie may be repayred yet for all that we are brought so low our number is so few our povertie so great that there is no hope of any flourishing and prosperous estate to be looked for To this the Angell bids the Prophet answere as it were with another Proclamation Crie yet moreover Thus sayth the Lord of Hostes My Cities through prosperitie shall yet be spread abroad My Cities not this onely of Ierusalem but others also round about of inferior marke through prosperitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plentifull encrease of Men Cattell and all manner of Fruits of the Earth as Chap. 2. v. 4. shall yet notwithstanding the meane and poore estate the whole Countrey is now in be spread abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffundentur diffluent or effluent Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 replebuntur a Metaphor from Vessels so filled that they run over or Fountaines that swell over and run abroad Prov. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iunius understands this of the spreading of the Church beyond the limits of Iudaea to all Countreyes of the Gentiles ex Isa 49.19 sequitur Sed quaere Now the meanes of procuring all this good unto this people depends not on mans eyther Power and the Lord shall yet comfort Zion He onely will and can doe it No State stands on such desperate tearmes but hee can set all to rights and will doe so for this people or Worthinesse God respects himselfe and his owne free election of Grace And because he hath chosen the Iewes to be his peculiar People therefore hee meanes them all this favour and shall yet neyther their Sinne nor their Miserie shall make void his Election chuse Ierusalem above all other places wherein to be honoured and worshipped and whereupon to bestow his favors Verse 17. 2. Of his Wrath and Indignation against the Enemies of his People the effect whereof is their overthrow and destruction described unto us in the second Vision shewen unto our Prophet which wee are next to consider of Vision 2. Which hath two parts 1. Concerning the Enemies themselves represented unto Zacharie under the similitude of foure Hornes Then I lift up mine eyes and saw and behold foure Hornes Verse 18. Who these were is interpreted by the Angel Verse 19. And I said c. These are the Hornes id est Enemies figuratively from fierce Beasts whose strength and wrath lyes in their Hornes which have scattered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilarunt tossed them up in the ayre as furious Beasts doe with their Hornes Iudah Israel and Ierusalem Why all three And Israel as well as Iudah And why Iudah and Ierusalem Quaere 2. Concerning the Meanes of their Destruction here shadowed by foure Carpenters or Smiths And the Lord shewed me foure Carpenters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of Artificers but here most likely Smiths as 1. Sam. 13.29 where also the word is used without any Epithite of distinction And we may well thinke that as those Hornes were of Iron so these Smiths came with Iron Instruments to batter and breake them Whether one or other wee have in the next Verse 21. the Imployment they came about declared unto Zacharie upon his question and desire to know what they were Then said I What come these to doe And hee spake saying The interpretation of the Vision is set downe by opposition of both parts foure to foure on the one side These are the Hornes which have scattered Iudah so that no man did lift up his head He continues the Allegorie from strong Beasts that so gore and beare downe the weaker that they dare not turne head against them And in such sort had the Nations round about oppressed and over-run this People as they had no meanes to make resistance On the other side But these are come to fray them to represse and restraine their violence He goes on in the Allegorie to cast out the Hornes of the Gentiles so to terrifie the Enemies as to breake their power and to drive them out of the Inclosures of the Church over which they had broke in like wild Beasts to devoure and disturbe all which had lift up their Horne over the Land of Iudah to scatter it Verse 21. CHAP. II. I Lift up mine eyes againe and looked and behold a Man with a measuring Line in his hand 2. Then said I Whither goest thou And hee said vnto me To measure Ierusalem that I may see what is the breadth thereof and what is the length thereof 3 And behold the Angel that talked with me went forth and another Angel went out to meet him 4 And said unto him Runne speake to this young man and say Ierusalem shall be inhabited without Walls for the multitude of men and cattell therein 5 For I sayth the Lord will be unto her a Wall of Fire round about and will be the glory in the middes of her 6 He be come forth and flee from the Land of the North sayth the Lord for I have scattered you into the foure Windes of the Heaven sayth the Lord. 7 Save thy selfe O Zion that dwellest with the Daughter of Babel 8 For thus sayth the Lord of Hostes After this glory hath he sent me unto the Nations which spoyled you for hee that toucheth you toucheth the apple of his eye 9 For behold I will lift up mine hand upon them and they shall be a spoyle to those that served them and ye shall know that the Lord of Hostes hath sent me 10 Rejoyce and be glad O Daughter Zion for loe I come and will dwell in the middes of thee sayth the Lord. 11 And many
Verse 1. 2 The Occasion which is an Embassage sent unto the Temple to consult about a scruple of Conscience Where we have to note 1 The Embassadors and the place whither they are sent When they had sent Who The persons that send this Embassie are doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singular for the plurall saith Kimchi as afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should I weep for should we weepe whether the whole body of the Iewes returned or the Iewes that were in Babylon or some particular man not named Kimhi Schelomo and Aben Ezra expound it of the Iewes of Babylon who sent these chiefe men with their traynes to Ierusalem to be informed of this matter Iunius understands it of the Iewes in Iudaea and so renders it Quum misisset populus And his reason is most probable because the Temple being now almost finished this scruple of fasting for its overthrow did more concerne them at home than those in Babylon and therefore in a publike case they take a good course to send some worthy persons to the Priests and Prophets to crave resolution in the name of all the people Wee need not be curious about it and if they were the Iews of Babylon that sent the answer that was given to the messengers was made unto them in publike in the * hearing of the Iewes at home Verse 5. and so fitted them too Vnto the House of God which was now in a good fowardnesse and brought to some reasonable perfection though it were not finished till two yeares after this time viz. in the sixt yeare of Darius Ezr. 6.15 Sharezer and Regem-melech Here is a strange coyle about these mens names and the Seventies Translation makes all the trouble who read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting into the Text that which is not there and making an appellative of a proper * Et è contra in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name It may be they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backwards and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It puts Sanctius to his trumpes to cleare the matter and justifie the Seventie Hee thinkes the Copies were otherwise which they followed than those we have and for Regem-melech he supposes from the similitude of the sound that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written in the margent as the the Latine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after crept into the Text and joyned with the other Againe whereas by the Seventies Translation one of these Embassadours * Or at least he that sent them is so stiled is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it troubles him much to finde out how the Iewes in Babylon from whom hee takes this embassie to bee sent should have any Kings among them in their captivitie And so it may well for these conceits are strange and needlesse I suppose the Seventies translation is not so authenticall but it may be called in question and corruption rather laide upon it than the Hebrew Originall And for that which wee now have it is so full of errours that we may justly thinke eyther we have not the right Translation of those Seventy or that its false of them that Divino spiritu afflati in Graecum sermonem Scripturam converterunt De Doct. Chryst l. 2. cap. 15. as Sanctius affirmes they did out of S. * Austin Let us take the names as they lye plainly in the Originall and Chaldee Paraphrast for the names of two worthy men that were chiefe in this Embassage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros ejus referring it to Regem-melec next before Iū Viros suos with reference to both and so we Transl their men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 9.7 and their men which accompanied these two principall personages in this honourable imployment 2 The Cause of their Comming which is double 1 To performe their solemne Worship of God in the Temple to pray before the Lord id est to offer sacrifice and therewithall their prayers unto God Both meant by that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1. King 13.6 by prayers 1. Sam. 13.12 by sacrifice passim And though the Temple were not finished at this time nor the whole course of Gods worship set in order yet the Altar of burnt sacrifices was set up at the verie first returne and the order of sacrificing thereon observed as it is Ezr. 3.1 seqq Verse 2. 2 To bee resolved in a Case of Conscience In their inquiry we have set downe to us 1 The Persons to whom the Question is proposed they are the Priests and the Prophets who ought in such cases to be * Mal. 2.7 consulted And to speake unto the Priests that were in the House of the Lord of Hosts attended on the Service there and also dwelt within the circuits of the Temple and to the Prophets viz. Haggai Zachary and Malachy saith Kimhi if Malachy lived in these times 2 The Question it selfe is touching a point of religious practise in the Obseruation of a Voluntarie Fast which the Iewes had taken up and used a long time in memorie of the burning of the Temple Should I weepe id est Fast by a Metonymie of the Adjunct Weeping being alwayes a part of such humiliation In the fift moneth wherein the Temple was burnt viz. the tenth day of that moneth wherein the Temple was consumed to ashes Ier. 5.12 three dayes after the comming of Nebuzaradan 2. King 25.8 This tenth or as Iunius saith the ninth the day before it the Iewes kept as a sorrowfull day * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanct. drawe◠it to the vowes of Nazaretes dreaming I beleeue of a Monkes Cowle Separating my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from meate drinke and other delights saith Kimhi abstaining from all bodily comforts the more vehemently to afflict my soule See the manner of a Fast Ioel 2.15 c. As I have done these so many yeares viz. seventie yeares as it is verse 5. Or all the time since the Temple was destroyed of which Chap. 1. And old Customes would not be left off Here is then the summe of the Question Whether the Iewes having by agreement among themselves for a long time observed a day of Fasting in remembrance of the Temples destruction ought now the Temple almost repaired and finished to lay down this custom or observe it still Concerning which Question we are to observe two things 1. That whereas the Iewes observed foure dayes of fasting in memory of their ruined State and Temple they only propose the question touching one viz. That for the Temple The Reason I ghesse at is Because the Temple onely was in greatest forwardnesse towards perfect restauration but for the re-building of the City of Ierusalem and re-collection of their dispersion they were things vnlikely to come to passe yet and therefore they thought that it was not amisse to fast still in that respect The Prophet in his
of this People in these dayes should it therefore fore bee unpossible in my sight saith the Lord of Hostes 7 Thus saith the Lord of Hosts Behold I will deliver my people from the East Country and from the West Country 8 And I will bring them and they shall dwell in the midst of Ierusalem and they shall be my People and I will bee their God in truth and in righteousnesse 9 Thus saith the Lord of Hosts Let your hands bee strong yee that heare in these dayes these words by the mouth of the Prophets which were in the day that the Foundation of the house of the Lord of hosts was layde that the Temple might be builded 10 For before these dayes there was no hire for man nor any hire for beast neyther was there any peace to him that went out or came in because of the affliction for I set all men every one against his neighbour 11 But now I will not intreate the residue of this People as aforetime saith the Lord of Hosts 12 For the seede shall be prosperous the vine shall give her fruite and the ground shall give her increase and the heavens shall give their deaw and I will cause the remnant of this People to possesse all these things 13 And it shall come to passe that as yee were a curse among the Heathen O house of Iudah and house of Israel so will I deliver you and yee shall bee a blessing feare not but let your hands be strong 14 For thus saith the Lord of Hosts As I thought to punish you when your Fathers provoked mee unto wrath saith the Lord of hosts and repented not 15 So againe have I determined in these dayes to doe well unto Ierusalem and to the house of Iudah feare ye not 16 These are the things that yee shall doe Speake ye every man the truth unto his Neighbour execute iudgement truely and uprightly in your Gates 17 And let none of you imagine euill in your bearts against his Neighbour and love no false oath for all these are the things that I hate saith the Lord. 18 And the Word of the Lord of Hostes came unto mee saying 19 Thus saith the Lord of Hostes The Fast of the fourth moneth and the Fast of the fift and the Fast of the seventh and the Fast of the tenth shall be to the house of Iudah joy and gladnesse and prosperous high Feasts therefore love the truth and peace 20 Thus saith the Lord of Hosts That there shall yet come People and the inhabitants of great Cities 21 And they that dwell in one Citie shall goe to another saying Vp let us goe and pray before the Lord and seeke the Lord of hosts I will goe also 22 Yea great People and mighty Nations shall come to seeke the Lord of Hostes in Ierusalem and to pray before the Lord. 23 Thus saith the Lord of Hosts In those dayes shall ten men take hold out of all languages of the Nations even take bold of the skirts of him that is a lew and say Wee will goe with you for we have heard that God is with you The second part of the Praeface is 2. COnsolation against all such discouragements as caused them to distrust the good successe of things and this is opposed to their second fault viz. their Vnbeliefe The Prophet armes them against this by many comfortable Promises 1. Of Gods Favour and Reconcilement with them for the present set forth under a similitude of an Husband casting off his disloyall Wife and taking her vpon amendement into his Favour againe The Promise is Verse 3. in these words Thus saith the Lord I am returned unto Zion my Church and People and that not for a little while but And will dwell in the midst of Ierusalem Which I had for a while forsaken but now am come againe to make the temple the place of my glorie and worship wherein my People shall honour me and I will protect them This Promise of Grace and Favour is amplified two waies 1. By the Contrary his former Displeasure with his Church Which with its Cause is expressed Verse 2. Thus saith the Lord of Hostes I was jealous for Zion with a great jealousie Iealousie is a mixt Passion in an Husband consisting as of most tender love to his Wife and all carefull Provision for hers and his owne honour so of most furious Rage and Revenge where this is violated Both are comprised in this Verse in the first Clause Gods exceeding great Care and Love to the Church of the Iewes in affording them all things that might be for their safety and his own glory by their pure worship and service of him But lerusalem playd the Harlot and broke Faith with God therefore in the next Clause hee was wroth with her And I was or have beene jealous for her or of her with great fury punishing her with Rejection and Banishment of her Countrey And this Interpretation which refers this Great fury of God not unto the Punishment of the Babylonians and other Enemies that miserably afflicted the Church of the Iewes but unto the Punishment of the Iewes themselves seemes very agreeable as to the Nature of Iealousie so this Place One difficultie there is in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was jealous for her which must bee taken in the good part that for her sake God had punished her Enemies that hurt her and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally taken in the good sense and signifies properly not Iealousie Zolotypia but Zelus Zeale Betweene which I take it a Difference must bee made Zeale being more generall a vehement Affection of Love with an eager Indignation against that thing or person which hurteth the thing Loved Iealousie a more speciall Affection in Married Persons whose beginning is Love with a discreet Observation of each others Demeanour which upon just or evill suspicion of false dealing is alienated upon plaine conviction quite turned into Rage and extreame Displeasure against the party delinquent Now it is true God was both zealous for Zion in punishing her Enemies that hurt her and jealous over her too being wrath with her for offending him But mee thinkes this latter suits the place better and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred not unfitly Over her or Of her And so the French turne it in the former Clause of the verse who reade it thus I have beene jealous of Zion with great jealousie and I have beene jealous for her with great Furie altering the manner of speech Quaere Haply these words may bee taken in the same sense as Chap. 1. Verse 14. for Gods wrath against the Adversaries of the Church whom hee punisheth for the Love he beareth to his Church But it would be enquired why our Translators in the former place render I am jealous but here I was c. Ergo quaere ult So the Paraphrast 2. By the Effect of Gods returne and
Philistines punishment is expressed 1. In the particulars what should befall each principall Citie of that Coast 1. Before the judgement did actually light upon them and that was a great astonishment and trouble in the State when they saw danger towards them and no helpe for them expressed in the troublous affections of 1. Feare Ashkelon shall see it viz. the Destruction of Damascus Hadrach Hamath and the Phoenicians and feare the like to fall upon her 2. Sorrow Gaza also shall see it and be very sorrowfull like a Woman in Childe-birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inevitable Ruine that is comming upon her 3. Shame being left destitute of such succour as they hoped for And Ekron for her a Esay 20.5 6 expectation b with segol under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be here it comes by an unusual Crasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet of ayde and assistance from the Tyrians and Sidonians their Friends and Neighbours shall bee ashamed beeing deceived of such helpe as shee looked for from her potent but then impoverished Friends who could not save themselves much lesse helpe others Iunius and the French reade it thus * And the Targum also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Quia pudefacta est ob domum fiduciae suae For her expectation shall make her ashamed with some difference in the words none in the sense These Affections ascribed to the severall Cities are yet to bee understood of all in common as also in the next Clauses 2. When it was actually executed on them And then a triple Punishment should fall on the Philistims 1. Dissolution of their State and Governement And the King shall perish from Gaza i. e. the Governors and Governement the State and Libertie of their Common-wealth shall be overthrown 2. Dispeopling of their Cities and Country of the naturall Inhabitants And Askelon shall not bee inhabited The Inhabitants beeing wasted by Warre or carried Captive Verse 5. 3. Bringing in of Forreiners to dwell and rule in place of the Naturals And a Bastard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurius A Bastard borne of a Whoore Deut. 23.2 thence by a similitude applyed to * So the Heb. Expositors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Forreiners Alienigenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who beeing not home-bred and naturally descended doe like Bastards in a Familie intrude upon the Right and Inheritance of the true and naturall Inhabitants of a Countrey And Forreiners that thus possesse anothers Countrey are no lesse infamous and odious to the Naturals than Bastards are to lawfull Children shall dwell in Ashdod otherwise called Azotus Acts 8.40 2. In the Generalitie And I will cut off the Pride of the Philistims their Wealth Strength and all other things that made them swell with Pride and Insolencie against their poore Neighbours the Iewes Now touching the fulfilling of all these forementioned threatnings the doubt is of what times the Prophet here speaketh Two opinions there are 1. That this is to be understood of the Expedition of * And so some understood that of the Bastard in Ashdod properly Alexander being a Bastard by his Mother Olympia's confession Iustin Lib. 11. Alexander the Great who over-ranne all these places here mentioned besieged and tooke the Cities placed and displaced Colonies as it is most apparant in the Historians that have wrote his Actions 2. That the Prophet here meaneth the Victories and Conquests which the Iewes should make of these Nations who whilst the Persian State was embroiled by Alexander and that the Syrian and Aegyptian Kings the Successors of Alexander contended one with another gate something in the scuffling and as they grew stronger wanne many Cities from the Philistims Phoenicians Syrians Samaritans and others The Prophets Zephaniah Chapt. 2.4 sequ and Obadiah Zach. 2.9 Verse 20. seeme to speake very plaine of the Possession of the Countrey of the Philistims and Sea-coasts of Phoenicia by the Iewes that should returne from Captivitie In Stories it appeares they did 1. Mac. 5.2 Mac. 12. Ioseph 1.4 Antiq. c. 11. Aegesipp l. 1. c. 18. And thus Sanctius understands this place with the Hebrew Commentators Kimchi R. Isaach and Aben Ezra on the place and the Chaldee Paraphrast who renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and the house of Israel shall dwell in Ashdod who shall bee there as strangers I suppose wee shall take the surest way to understand this Prophecie of all the time after Zacharie till Christ wherein partly by Alexander and his Successours and * For Sidon was taken by Aâ—â—xeâ—xes Ochus in the tenth yeare of Philip of Macedon a great while after this time Diod Sicul. others partly by the Iewes all these Places were thoroughly plagued with Warre and Calamities And so Iunius takes it Thus wee have Gods judgement against the Enemies of Church next we shall see how God in judgement remembers to shew Mercie in a double respect 1. To his Enemies of whom a Remnant shall bee saved according to Grace Instance is given in the Philistines but understand it of all And I will take away the bloud out of his mouth and his abominations from betweene his teeth i. e. His Murders Crueltie and Rapines meant by Blood and his Idolatries meant by Abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Idols are often so termed as 2 King 23.13 Ezek. 20.7 Ribera understands that of Blood to be the bloody sacrifices offered to their Idols Now these things should be taken away i. e. pardoned and also reformed by the Preaching of the Gospell which should plucke away these Abuses out of the Mouth and Teeth of the Philistines Metaphorically to shew the Nature of Sinne which is like Meate and Drinke to Sinners who are as unwilling to part with their Wickednesse and Idolatry as to have their Meate pluckt out of their Mouthes which they hold fast betweene their Teeth And this I take it is the meaning of that out of his Mouth and from betweene his Teeth if wee follow this Interpretation of the Place touching the Conversion of the Remnant of the Philistines whereto Iunius Piscator Ribera and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra incline And hee also shall remaine or be left or be reserved as the French sera reserve unto our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Even of the Philistines and Enemies of the Church some should be left upon whom God would shew his Favour in their Conversion and Salvation And shall be as a Governour in Iudah i. e. accounted as one of the People of God and that not of the meanest Ranke but as a Captaine or chiefe Man in the Church And Ekron Synecdochically The Philistims shall be as a Iebusite who were not utterly expelled out of Ierusalem but dwelt