of Zion of the Church And what fellowship hath Zion with Babel Psal 137. the Church of God with the Synagogue of Satan the People of God with Infidels and Idolaters Deliver thy selfe O Zion that dwellest with the Daughter of Babylon id est among the Babylonians in the Territories * Ezek. 16.46 47. subject to that Empire Verse 7. 3. Hee promiseth them safetie and deliverance from those that had beene and were likely still to be their Enemies It is true might they say wee would gladly be at libertie but wee runne upon inevitable hazards Wee see in what distresse our Brethren returned are the Samaritans and others about them vexe and disquiet them the Kings of Babylon are incensed against them And how shall wee or they be able to make our partie good Wherefore Christ the Angell that interpretes this Vision declares for their comfort that he hath a double Commission given him of God first for the Church and its advancement and protection secondly then against the Enemie for his ruine and just punishment For thus sayth the Lord of Hostes After the Glory id est the Church and People of the Iewes as Esa 4.5 Rom. 9.4 alibt whom God in the first place is mindfull of for to give comfort and reliefe unto them in the next Hee hath sent me to the Nations or against the Nations for it is a sending in judgement as the description of them shewes that spoyled you This in summe is Christs Commission Which is further explained by certaine particulars 1. The Cause moving God to send and him to come upon this Errand and that is Gods singular love and care over his People set forth in a rare similitude of that care which a man hath in preservation of his bodily eyes What part is more sensible of the least touch than the Eye Or being hurt causeth greater smart and rage Or if put out brings more deformitie to the Face God is as tender of his Church as wee can bee of our Eyes For hee that toucheth you id est to doe you harme and wrong Psal 105.15 toucheth the apple of his Eye aymeth not at any inferiour part but strikes God in the Face and seekes to hurt the tenderest piece of the most precious part thereof his Eye and the apple of his eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 17.8 Deut. 32.10 Pupilla the Chrystall humor or blacke little Ball in the Eye the proper Instrument of Seeing strongly guarded by Nature in that place Verse 8. 2. The Effect of it upon the Enemie Hee will so quell them that they shall not prevaile For behold I will shake mine hand over them wherein there is a Rod of Iron to rule and crush the Nations Psal 2. and they shall be a spoyle to their servants The Iewes that were brought in Thraldome by these Nations shall get the upper hand and spoyle those that spoyled them But when was this fulfilled Storie is defective Yet it is apparant enough in the times betweene the Captivitie and Christ how many glorious Victories the Iewes had over all their Enemies on every side Besides in Babylon the Storie of Ester shewes how notably they were avenged of their Masters that held them Captives and conspired their utter extirpation Est 9. For touching the Iewes taking the Gentiles Captives as it were and spoyling them of Gentilisme by the preaching of the Gospell it is a harsh and unwarrantable interpretation 3. The Event of it Howsoever they were now incredulous and could not beleeve that God would bring to passe all this good for them yet they should then plainely see that these Promises were not vainely made and yee shall know that the Lord of Hostes hath sent mee to declare and performe these Promises as Mediator and Protector of the Church Verse 9. This of the first Apostrophe The second 2. Apostrophe is to the Iewes at home in their owne Countrey whose afflicted estate he againe comforts by more Spirituall Consolations as he did before with Temporall Though their Brethren the Iewes in Babylon should refuse to returne home to them yet for all that let them take comfort they should not be left alone and forsaken God himselfe would take up his dwelling amongst them and in stead of their owne Countrey-men People of other Nations should joyne themselves unto their societie and both together shall be favoured as his peculiar People We have then in this Apostrophe 1. An Exhortation to the Church of the Iewes to rejoyce and take courage notwithstanding their present calamities Sing and reioyce id est Sing for joy be joyfull and shew it O Daughter of Zion O Church and People of the Iewes 2. The Reasons to perswade them to joyfulnesse which are three 1. From the promise of his speciall presence and abode with them Whose companie soever they wanted and how naked soever the Cities were of inhabitants yet God would dwell amongst them whose presence and favour would countervaile all other scarcities and inconveniences For loe I come and I will dwell in the middest of thee sayth the Lord. Hee had forsaken them and was as a stranger that passed by or lodged among them but for a Night but now he would returne and be as an inhabitant and dweller amongst them But how and when was this fulfilled I answere It was fulfilled partly presently partly in time succeeding Presently upon the building of the Temple the House of Gods dwelling and the re-establishment of his Worship the manner of his entertainment For although this Temple wanted both the Arke and the * Ezek. 10.4 11.22 23. Cloud the two chiefe visible tokens of Gods presence yet was the Place and Worship therein a sufficient testimonie that God was in a speciall manner present to favour and assist this People But much more was this fulfilled when in the fulnesse of time the Sonne of God taking Flesh dwelt amongst Men and for 33. yeeres space graced this People with his bodily presence Verse 10. 2. From the association of Forreiners unto the Church of the Iewes Their Estate and Religion should so flourish that many of the Nations round about should be wonne over to joyne with them And many Nations shall be joyned to the Lord in that Day In what Day Whether the time before Christs Death or that afterward when the Partition-Wall being broken downe the Gentiles were admitted to the Societie of the Church Of the former time there is no doubt but that after the establishing of all things untill Christs Death the number of Proselytes out of divers Nations was not small both for that by reason of the many dispersions of the Iewes and commerce with other Nations their Customes and Religion was more commonly knowne and because these Times were to be as a Preparative to the generall Calling of the Gentiles We see that upon the good escape of the Iewes in Babylon * Est 8.17 many turned to their
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
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.
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
and redresse of their troubled and afflicted estate It may be also that in this word the Prophet gives them a close Caveat not to bee contentious in maintaining of old unnecessary Customes but quietly to lay them down Verse 19. The Resolution of their Question being thus briefly delivered the Prophet further enlarges and confirmes his Answer by a Reason drawn from the Times now approaching wherein Ceremonies should cease and Truth onely come in place wherein the Gentiles should bee converted to true Religion and joyne themselves with the Iewes to make up one glorious Church which should be a cause of rejoycing to the Iewes This is delivered with great Caution the abolishing of Ceremonies beeing rather intimated than expressed and the manner of the Gentiles Conversion set forth in such wise as the Iewes might take no offence at it The Argument then to move the Iewes to rejoycing is this That their Estate how ever now it appeared should bee so glorious and flourishing as that the Gentiles who now despised them should be wonne to embrace true Religion and joyne themselves in fellowship with the Iewes Which was fulfilled partly before Christ by the more usuall and frequent accesse of Proselytes than ever before partly after Christs incarnation by preaching of the Gospel which time is here principally spoken of For the words we have in them the Gentiles Conversion described 1. Generally Verse 20. Thus saith the Lord of Hostes It shall yet come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet or yet further as the French Il adviendra en outre as an Accesse to the Iewes happy restoring that there shall come People and the Inhabitants of many Cities of the Gentiles who shall come i. e. be converted and joyne themselves to the Church 2 Particularly by three speciall Circumstances 1. The Zeale and Charity of these Convers who would not come alone but draw others along in company with them to the worship of God Which is lively expressed in a Mimesis or imitation of the invitations and encouragements they should use one to another Heb. Eundo tamus And the Inhabitants of one Citie shall goe to another saying Let us goe and that speedily to pray before the Lord and to seeke the Lord of Hostes i. e. To worship and serve the Lord comprised under one kind of Prayer and to bee informed of the right way and meanes to worship God meant by seeking of him Now these that were so earnest to have others go were not backward themselves and willing to tarry behinde but I will goe also Every one was as forward for himselfe as zealous for another A singular patterne of zealous Charitie that neyther leaves others behinde nor turnes others before it Verse 21. 2. The large Extent of this Conversion Yea many People and stronge Nations Not a few and such as were poore and despicable but even the richest most potent and populous Nations should take no scorne to cleave unto the Church of the Iewes Which also sets forth the glory of this Conquest of the Nations unto the Faith that it was not done by compact and fraudulent convention they were many of divers Languages and farre asunder nor yet by force and violence because they were mighty and stronge able to have made resistance Shall come to seeke the Lord of hostes in Ierusalem Typically because at this time Gods Worship beeing only there all Converts were to resort thither And to pray before the Lord as before Verse 21. Verse 22. 3. The Manner of their Conversion which is so described as the Iew who thought himselfe the peculiar People and choyce Favourite of God should not thinke himselfe disparaged and his glory eclypsed by the Accesse of the Gentiles into the Communion of the Church but rather honoured thereby Because he should be made the most honourable instrument of the others salvation Thus saith the Lord of Hosts In those dayes of the publication of the Gospel it shall come to passe that ten men * Gen. 31.41 Lev. 26.26 Iob. 19.3 Many shall take hold out of all Languages of the Nations to whom the Gospel was preached even shall take hold of the skirt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ala or Fimbria a simile from little Children that catching hold on their Mothers garments hang upon them and runne after them of him that is a Iew even literally and in the flesh For it is manifest that the Gospel was preached as first to the Iewes so next by the Iewes to the Gentiles Now it is also apparant how the Gentiles flocked unto the Apostles and other Iewes that brought them the glad tidings of Peace how they honoured and dearely esteemed of them c. Pauls entertainment may be an Example of all the rest Saying We will goe with you in the worship and service of the true God The Reason of all this Love and Honour given to the Iew and of the Gentile's joyning himselfe to him is For wee have heard viz. by your preaching that God is with you only rightly knowne and worshipped among you Iewes or in the Church but not among us who are ignorant idolatrous Gentiles Verse 23. CHAP. IX THe burden of the Word of the Lord in the Land of Hadrach and Damascus shall bee his rest when the eyes of man even of all the Tribes of Israel shall be toward the Lord. 2 And Hamath also shall border thereby Tyrus also and Zidon though they bee very wise 3 For Tyrus did build her selfe a strong Hold and heaped up silver as the dust and gold as the myre of the streets 4 Behold the Lord will spoyle her and he will smite her power in the Sea and she shall be devoured with fire 5 Ashkelon shall see it and feare and Azzah also shall bee very sorrowfull and Ekron for her Countenance shall bee asbamed and the King shall perish from Azzah and Ashkelon shall not be inhabited 6 And the stranger shall dwell in Ashdod and I will cut off the Pride of the Philistims 7 And I will take away his blood out of his mouth and his abominations from betweene his teeth but hee that remaineth even he shall be for our God and hee shall bee as a Prince in Iudah but Ekron shall be as a Iebusite 8 And I will eampe about mine house against the Armie against him that passeth by and against him that returneth and no oppressour shall come upon them any more for now have I seene with nune eyes 9 Rejoyce greatly O Daughter Zion shout for joy O Danghter Ierusalem behold the King commeth unto thee hee is just and saved himselfe poore and riding upon an Asse and upon a Colt the Foale of an Asse 10 And I will cut off the Chariets from Ephraim and the horse from Ierusalem the Bow of the battell shall bee broken and hee shall speake peace unto the Heathen and his Dominion shall bee from Sea unto Sea and from the River to the end of the Land 11 Thou also shalt be
comfort Zion and shall yet chuse Ierusalem 18 Then lift I up mine eyes and saw and behold foure hornes 19 And I said unto the Angel that talked with me What be these And he answered me These are the hornes which have scattered Iudah Israel and Ierusalem 20 And the Lord shewed me foure Carpenters 21 Then said I What come these to doe And he answered and said These are the hornes which have scattered Iudah so that a man durst not lift up his head but these are come to fray them and to cast out the hornes of the Gentiles which lift up their horne over the Land of Iudah to scatter it THis Booke seemes to containe the summe of five Sermons delivered by the Prophet Zacharie at severall times partly 1. Doctrinall as the first Chap. 1. to the seventh Verse being a Sermon of Repentance prefixed as a Preface to the other Prophesies both of Mercies and Iudgements and that fitly Repentance being the onely preparative to fit a People to heare of Mercie and an onely meanes to escape Iudgement In this Sermon we are to note 1. The Circumstances which are three viz. 1. The Time In the eight moneth two moneths after Haggai began to prophesie Hag. 1.1 when as the Iewes were in ill state through Famine and the worke of the Temple but newly taken in hand of the second yeere of Darius There was no King in Israel from whose reigne to date their Prophesies And who this King of Persia was Whether Darius the sonne of Hystaspis or Nothus wee 'le leaue to enquire til we come to the twelfth verse of this Chapter 2. The Preachers Authoritie and Commission and that 's Divine from immediate inspiration Came the Word of the Lord. 3. The Person by whose Ministerie the Message is delivered described unto us by his Name Pedigree and Office unto Zechariah the sonne of Berechiah the sonne of Iddo the Prophet that the Prophet is to be referred to Zechariah not to Iddo Though there were one of that name a Prophet yet that Zechariah was of his Progenie is utterly uncertaine This Zechariah is the same that is mentioned Matth. 23.35 Luke 11.51 who after * Chap. 11.1 13. the re-edifying of the Temple was slaine by the Iewes Nor needes any long dispute about it seeing both the name of his Father is the same Berechiah here and in Matthew And also the manner of Christs account easily perswades to it who reckoning up the innocent bloud shed by the Iewes begins at Abel and ends even in the last of the holy Prophets Whereas after that Zechariah 2. Chron. 24.22 many other Prophets and holy men were put to death And moreover What warrant is there to turne Iehoiadas name into Berechiah Is it likely he was trinominis Iehoiada Berechiah and Iohanan for so he is called in the Catalogue of the High Priests 1. Chron. 6.9 Or what ground is there to * Genev. Note on 2. Chron. 24.22 say Zacharies progenitors were Iddo Berechiah Iehoiada c. when no such thing appeares in Genealogie Besides it is not unlikely that that Zacharie in the second of Chronicles was slaine in the Court of the People after hee had preached unto them standing in an high place among them as appeares Verse 20 21. but this was slaine in the Court of the Priests viz. betweene the Temple and Altar whither being assaulted hee ran for sanctuarie as others before him had done though they were no Priests as it may be our Zacharie was not Some thinke it was Zacharie the Father of Iohn Baptist Luke 1. that Christ speakes of but it is without all ground of good reason and therefore I rest on the first as a truth 2. The substance of the Sermon which is an exhortation to Repentance briefly set downe Verse 3. Turne ye unto me This exhortation is 1. Confirmed and enforced by three Arguments 1. From Gods fierce anger against their forefathers The Lord hath beene displeased not in an ordinarie manner but sore displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boyling or foaming anger with your fathers of former and later times as stories of the one and wofull experience of the other shew you Verse 2. Therefore turne and repent yee their posteritie 2. From Gods soveraigntie and high power to command or punish Thus sayth the Lord of Hostes and againe Thus sayth the Lord of Hostes against whom there is no hope to rebell and prosper Verse 3. 3. From Gods promise of mercie upon their repentance I will turne unto you in pardon of sinne and deliverie of them out of the scarcitie and dangerous condition they were then in into a better estate of peace and plentie and outward prosperitie This promise also is strengthened by the former attribute of Gods power sayth the Lord of Hostes who have command over Man and all other Creatures to make your Enemies at peace with you or to defend you from their force and to cause the Earth to be fruitfull for your necessities Verse 3. 2. Amplified by a Removall of one maine impediment of this peoples repentance and that is The bad example of their fore-fathers and their good opinion of them A point prevailing much with all but very much with the Iewes Ier. 44.17 Matth. 5.21 who were great admirers and stiffe imitators of their Ancientrie From this the Prophet dehorts them Be not as your Fathers No Why not The Prophet gives two reasons to perswade them to the contrarie 1. From their Disobedience Your Fathers were not so honest men as you may deeme them to be they were Rebels Which appeares by 1. The preachings of the Prophets in former times convincing them of their wicked courses and calling upon them for repentance unto whom the former Prophets as wee now to you their posteritie haue cryed spake lowd enough to be heard and heeded saying Thus sayth the Lord of Hostes Turne you now from your evill wayes and that is from your wicked workes 2. The practice of the people of those times obstinately refusing to yeeld obedience But they as you now for all is spoken with reference to the present estate did not heare that was much when the Prophets spake so audibly but it is God that opens the eare nor much lesse hearken vnto me giue attention to lay up in their hearts what was spoken but slighted all or they did not so heare as to hearken id est obey what was spoken sayth the Lord. And if any stand for them and say it was not so they spake a lye Verse 4. 2. From their Punishment Which is here more largely amplified as an enforcement of the first reason of the Prophets exhortation to repentance viz. The Fathers were punished therefore the Children shall not goe scot-free This the Prophet doth elegantly preventing that Opinion which deepely possesseth the mindes of impenitent sinners scilicet That Gods Iudgements in former times and his Ministers preaching to ages past doe not a whit concerne posteritie that which is past is