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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
of those Ceremonies they were frequently busied about And then we must take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Portentum but Signum as it is also used 2. Chron. 32.24 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. King 20.8 Es 38.7 But usually this word is taken for prodigious and miraculous Signes as Deut. 13.1 2. Ergo quaere 2. The Description of CHRIST Who is set foorth 1. By a double Title given unto him Which are 1. Of a Branch For behold I will bring foorth my Servant the Branch So called because out of the dead and withered Stocke of Davids House hee sprang foorth on a sudden like a Branch or Sience out of a drie Tree Though that Familie was obscure and all the glorious Branches out off even to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Nabuchad Dreame Dan. 11.12 Stumpe yet a Remainder there was and Sappe enough therein which in due time should sprout foorth into this Glorious the last and greatest Ornament of that Kingly Familie See Es 11.1 4.1 Ier. 23.5 33.15 God in most unlikely Times and by most unlikely * Dan. 2.34 Meanes can bring his purpose to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere is translated by the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rib. would have that place Luk. 1.78 to allude to that Translation But it signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 11.1 my Servant though a Sonne by Nature yet a Servant by Office of Mediation for our sakes Verse 8. 2. Of a Stone Which Title is attributed to Christ because he is the Foundation and Corner Stone of his Church Es 28.16 whereupon the whole Building is reared and coupled For behold the Stone that I have layd before Iehoshua The Anagoge to Christ is heere taken from the Temple now in building whose Foundation was now layd before Iehoshua and Zerubbabel the chiefe * Hag. 1.14 Overseers of the Worke. The Angell then pointing to some principall Stone therein informes Iehoshua that there is a further Mysterie in it the Ground-worke of the Materiall signifies the Foundation of the Spirituall Temple not to be layd by the industrie of Artificers but by Gods handie-worke I have layd 2. By a two-fold Propertie in reference to the latter Title 1. Providence and * Esa 11.2 3. Wisedome in the Gouernment of his Church Christ is a Stone for strength and firmenesse yet not a dead and senselesse as those of the Temple but a living Stone full of Eyes and endued with the sharpest Sight upon one Stone shall be seven Eyes Some understand it passively All mens Eyes shall looke towards Christ or * Sanct. God shall with curious diligence polish this Stone referring it to the next Clause But these senses fit not this place It is more naturall and cleare to take Eyes for Providence and Seven for Perfection and Sufficiencie so the meaning shall be 25 Rev. 5.6 Christ hath all sufficiencie of Wisedome and Councell not onely to lay a Foundation but also to build up his Church and to rule it in the best order 2. The absolute Perfection of all Grace in himselfe who had the Spirit without measure Though men might judge this Stone too too rude and rough to be put in the Building and therefore reject it yet God would make it not onely the Head of the Corner but so polish it that it should be as the Principall so the most Beautifull Stone of the whole Building Behold I will engrave the graving thereof sayth the Lord of Hostes An allusion to the graved and carved Stones of the Temple whose costly workemanship did in some sort shadow out the excellencie of Christs Endowments but yet these doe so farre exceede the other as God is a more cunning Workeman than man I will grave it as Psal 45.7 Some interprete this Graving of the Wounds of Christ which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caelatura corporis ejus pulcherrima But this is not the full meaning of the place though the next Clause doe in part imply it 3. By two Apotelesmata and effects of the Priesthood of Christ 1. Remission of Sinnes by the Sacrifice of Himselfe And I will remove the Iniquitie Guilt and Punishment of Sinne of that Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Land The Church typified by the Land of Canaan to the inhabitants whereof pardon is now promised in one Day by one all-sufficient Sacrifie once offered in opposition to the Legall Sacrifices every day repeated Verse 9. 2. Peace of Conscience through justification by Faith In that Day sayth the Lord of Hostes shall yee call every man his Neighbour under the Vine and under the Figge-tree These Trees have broad leaves and yeeld a coole shadow very pleasant in those hot Countries and therefore under them they had their Arbors wherein they made their banquetings and invitations of their Neighbours in the times of publique peace of securitie of the State as 1. King 4.24 25 Vnder which Figure is represented the true â—â—â—â—ituall Peace of the Church which it enjoyeth with God through the Reconciliation made by Christ See Hag. 2.9 Micah 4.4 Is 2.4 Hos 2.18 Albeit we need not quite reject the literall meaning considering that Christ the Prince of Peace when hee came into the World brought with him as Peace for the Church with God so quietnesse for the State from Warres and Troubles both to Iudaea and other parts of the World Further the words seeme to imply another effect in the Godly viz. Charitie towards others themselves being converted and reconciled to God shall studie to convert others Ye shall call Sed quaere CHAP. IIII. ANd the Angell that talked with me came againe and waked me as a man that is raysed out of his sleepe 2 And said unto me What seest thou And I said I have looked and behold a Candlesticke all of Gold with a Bowle upon the top of it and his seven Lampes therein and seven Pipes to the Lampes which were upon the top thereof 3 And two Olive Trees over it one upon the right side of the Bowle and the other upon the left side thereof 4 So I answered and spake to the Angel that talked with me saying What are these my Lord 5 Then the Angel that talked with me answered and said unto me Knowest thou not what these be And I said No my Lord. 6 Then he answered and spake unto me saying This is the word of the Lord unto Zerubbabel saying Neither by an Armie nor strength but by my Spirit sayth the Lord of Hostes 7 Who art thou 〈…〉 Mountaine before Zerubbabel thou shalt be a Plaine and 〈◊〉 shall bring foorth the Head Stone thereof with shoutings crying Grace grace unto it 8 Moreover the word of the Lord came unto me saying 9 The hands of Zerubbabel have layd the Foundation of this House
wee may ghesse at that which Zacharie plainely saw As it appeareth in this next Leafe infolded And this is the Vision next followes 3. The Interpretation of this Vision Wherein wee may goe no further than the Angell hath gone before us nor ought to seeke out curious Explications of every part of the Candlesticke his Bowle his Lampes his Pipes c. but rest wee in that Interpretation which is made touching the maine scope without venturing any further The Interpretation then is 1. Generall of the whole Vision to the eleventh Verse In which part we have expressed 1. The Occasion of it First in Zacharies question desiring to know the meaning of the Vision So I answered c. What are these my Lord Verse 4. Secondly in the Angels answere by way of another question as it were blaming his ignorance and stirring him up to heed the interpretation Then the Angell c. Knowest thou not what these be Whereto we have Zacharies ingenious confession of his ignorance And I said No my Lord. Verse 5. The Vision of the golden CANDLESTICK c. mentioned Zach. 4. Explained by William Pemble Place this at Folio 50. This briefe and generall Promise is branched forth into two parts 1. The Removall of all impediments of the restauration of the Church Which though to the Iewes they seemed invincible should yet by Gods Power bee overcome and taken away This is expressed by an interrogative Apostrophe to the Enemie Who art thou O great Mountaine A Question full of scorne and contempt of the Enemies Mightinesse who thought themselves and were so deemed by the Iewes to be great Mountaines unpassable * Such were Sanballat c. Neh. 4.1 2 3. inaccessible such as could over-looke and over-top the low and poore estate of the Iewes But yet what are they when they oppose God and his Servants armed with his Power There is nothing so highly advanced but he will abase it as it followes in the next Clause containing a Threatening against the Adversarie before Zerubbabel assisted with Gods Spirit thou shalt become a Plaine as easie to passe and march over as a Plaine and even Champaigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some put the Note of Interrogation after Zerubbabel Who art thou O great Mountaine before Zerubbabel c. but the sense is the same 2. The accomplishment and finishing of the Worke then in hand viz. the re-edification of the Temple which went but slowly forward so many Lets so few Helpes there were then Notwithstanding all that God promiseth by his helpe it shall be finisht to the last Stone And he Zerubbabel the chiefe Over-seer of this Worke shall bring foorth lay on or cause to be layd on in open view Haply there is an allusion to that Custome when at the Foundation and finishing of great publique Buildings the chiefe Magistrate is present at the laying of the first and last Stone and it may be doth it himselfe the Head Stone thereof or Top-Stone which being layd on the Worke is finished with shoutings * Iob. 39.10 Es 22.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acclamations and joyfull Out-cryes should be made by the People at the finishing of the Temple Sanctius * As he doth generally and so troubles his Readers with a number of frivolous and wrested interpretations striving to make good the Translation of the Seventie and Ierome who render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exaquabit gratiaâ—â— runnes himselfe into needlesse Conceits about the equalitie of this Temples Glorie and the first and the equalitie of Grace under the Gospel with that under the Law c. things not meant here Where the intent is to shew that the Iewes should rejoyce when they should see the Temple finished and testifie this their gladnesse by * As men doe at Threatres in Harvest and other like publike occasions and as this People did at the laying of the foundation of this Temple Ezra 3.11 shoutings and heartie wishes for the prosperitie of that Place crying * Phrasis in samiliaribus Iudaorum scriptis ufitatissima quando summas alicui gratias agere volunt saith Bundorf verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace Grace unto it Faeliciter All happinesse betide it Peace and prosperitie abide with it Long may it stand and flourish or thus Gods Favour and Grace maintaine and preserve this House as his Grace and not our Strength hath finished it Verse 7. This second part of the Promise touching the re-building of the Temple is further amplified and confirmed to these distrustfull and unbeleeving Iewes 1. By a second and most plaine Repetition of the Promise it selfe Moreover the word of the Lord came unto me to Zacharie saying The hands of Zerubbabel have layd the Foundations of this House Ezra 3. and his hands shall finish it Ezra 6.15 And this Promise now is so plaine and cleare as none ought to doubt of it and thou shalt know c. as Chap. 2.11 Vers 8 9. 2. By an Argument drawne from the Providence of God and his perpetuall Care in the preservation of his Church which is set downe in opposition to the Iewes distrust and infidelitie If Gods Eye be watchfull over you for the advancement of your welfare you ought not as you doe take occasion of distrust and discouragement at the unlikely beginnings of things which shall in time grow to great perfection But c. This is the Argument and scope of the Verse though the Propositions are somewhat inverted For the Interpretation take we the parts as they lye 1. The Iewes Vnbeliefe with its Cause set downe in a Question which is left to themselves to answere For who hath despised the day of small things Why that had many They were clearely guiltie and could not but confesse it Ezr. 3. how unseasonably and immoderately they tooke on weeping and lamenting at the laying of the Foundation of the Temple This their sorrow was a fruit of their distrustfull and unbelieuing hearts mis-giving them that these poore beginnings would come to nothing in the end And therefore their griefe was also mingled with contempt and disdaine they * As appeares also Hagg. 2.3 Is it not in your eyes as nothing slighted and made little reckoning of that which was yet done in the Worke of the Temple Rightly then are they here questioned in this tearme Who hath despised though wee finde directly they did but grieve God judgeth otherwise of our carnall affections than wee our selves The reason of their fainting is in the next words the day of small things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foemin pro neutro parvorum viz. principiorum the meane and poore beginnings of the Temples Foundation which they conceived would never come to any perfection and glorious accomplishment mistaking the manner of Gods proceeding who out of meanest principles rayses matters of greatest moment 2. The Ioy which even those discouraged Iewes should conceive by the progresse and finishing of this Worke. * But not for
as the former Translat and the Antithesis shewes But they shall rejoyce as much as they sorrowed and notwithstanding their Vnbeliefe shall see the Plummet in the hand of Zerubbabel id est shall see the Worke goe forward and finished by the command and direction of Zerubbabel their Prince whom here he compares to an Architect with a Plummet Plumbe-Line or Levell busily imployed in laying of Stones square levell and perpendicular For Over-seers and Commanders doe as much as the Workemen themselves in any businesse Iunius reades it Lapidem perpendiculum and by it understands the Top-Stone mentioned before Verse 7. But I rather follow our last Translators rendering it Plummet according to the Chaldee and Kimhi who interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libramentum Perpendiculum Amussis The former Translators turne it verbatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the * In the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stone is often taken for a Weight or Measure Esa 34.11 Deut. 25.13 Stone of Tinne because the weight of Plumbe-Lines are usually made of Tinne or of Lead 3. The Cause of their Ioy and the Temples Restauration viz. Gods watchfull Providence alwayes imployed for the good of his Church and People with those Seven they should see the Temple reared up by the command of Zerubbabel but it should come to passe by the aid of those Seven What Seven The next words tell us They are the Eyes of the Lord which runne to and fro thorow the whole Earth his All-seeing Providence from which nothing is hid that is done from one end of the Earth unto the other Not Zerubbabels Policie but Gods Wisedome should finish the Building of Gods House This Verse hath reference to the ninth Verse of the third Chapter as is not to be applyed as I take it eyther to the seven Lampes of the Candlesticke or to seven Angels the Ministers of Gods provident Government of the World who as Magistrates of Kings so they shall be called * Hesych verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this of the generall Interpretation of the whole Vision now followes 2. The Particular Explication of the second part of this Vision touching the two Olive Trees wherein wee have as before 1. Zacharies Question requiring a more particular Explication 1. Of the two Olive Trees Then answered I c. What are these two Olive Trees c. Verse 11. 2. Of the two Olive Branches bigger and more notable than the rest from whence the Oyle dropped and I answered and said c. What be these two Olive Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spicae Olearum that is as Kimhi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little Boughes or Branches of the Olive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging over the two Golden Pipes Which are * compared to two Eares of Corne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimhi in locum because they were full of Olive Berries as these are of Graines Iunius renders it Baccae Berries Which Interpretation Bundorfius verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowes of and confirmes from the different Vowell which in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Spicae is alwayes Chateph Camets but heere for Baccae is with Chateph Patach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not much materiall which Translation we follow if Branches the Oyle came out of the Berries if Berries they hung upon the Branches which through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sanctius reades it ad latus by the fides as the word is sometime taken and thence erres in his description of the Candlesticke per Manum id est Ministerio by the helpe of the Golden Pipes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubi Canales A word onely used in this place but it seemes plainely to bee derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emissarium Canalis a Pipe thorow which Water is let foorth Psal 42.7 2. Sam. 5.8 The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rostra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventie Emunctoria but not so properly because these Pipes were to convey Oyle into the Vessell and not out of it emptie the Golden Oyle Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gold that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Schelomo on this place * the Oyle of a bright cleare and glistering colour as in the like sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Iob. 37.21 Gold commeth out of the North id est faire and cleare Weather out of themselves by a supernaturall defluxe without artificiall meanes Verse 12. 2. The Angels Answere 1. Exciting Zacharie to attention by questioning his ignorance And hee answered c. Verse 13. as before Verse 5. 2. Interpreting unto him both parts of his Question in one Answere Thou said he These are the two annointed Ones Who these are is much doubted Some would have them to bee the two Witnesses Rev. 11. viz. as they interprete Enoch and Elias others Zerubbabel and Ioshua the Prince and Priest both annointed with Oyle as Rab. Schelomo and Kimchi others Peter and Paul others the Churches of the Iewes and Gentiles But they erre all from the right meaning Nor can any of these bee the cause of the Churches preservation as these Olive Trees were of the maintenance of these Lampes in the Candlesticke Shall we rest on Iunius exposition thus These are two annointed ones duae * What Baccâ—â— or Oleae or both Oleosae id est the divers Graces of Gods Spirit which from God are continually powred on the Church through Christ by Pipes id est such meanes as hee best pleases that stand before the Lord of the whole Earth quae permanent that remaine sayth Iunius id est which Graces are and abide in Christ in all fulnesse and out of him flow foorth upon the Church in such a measure as befits every part A probable exposition Yet it may be doubted whether here be not to be understood by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filios Olei some Persons and not Graces which wee cannot so well call annointed ones as our last Translators reade it being properly a part of that annointing where of S. Iohn speakes 1. Ioh. 2.20 and the rather for that some kind of Ministration of these Persons annointed is implyed in that they are sayd to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Ruler of the World as after Chap. 6. verse 5. But then who these Persons are whether Christ and the Comforter or Christ in his two Natures or Christ in his two Offices of King of Priest of his Church or how else Quaere CHAP. V. THen I turned me and lifted up mine eyes and looked and behold a flying Booke 2 And hee said unto mee what seest thou And I answered I see a flying Booke the length thereof is twentie Cubites and the breadth thereof ten Cubites 3 Then said he unto me This is the Curse that goeth foorth over the whole Earth for every one that stealeth shall
by the instruments of Gods Iustice be driven out of their owne Countrey and made to beare the punishment of their Rebellion in forraine Countreyes whither they should be banished from generation to generation as wee see it fulfilled to this day since their first overthrow of their State by T. Vespasianus and their finall dispersion by Aelius Adrianus And this I take to be the meaning of this place There is to be noted in the Originall a changing of the Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the former may be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Masculine the latter to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender CHAP. VI. AGaine I turned and lift up mine eyes and looked and behold there came foure Charets out from betweene two Mountaines and the Mountaines were Mountaines of Brasse 2 In the first Charet were red Horses and in the second Charet blacke Horses 3 And in the third Charet white Horses and in the fourth Charet Horses of divers colours and reddish 4 Then I answered and said unto the Angell that talked with me What are these my Lord 5 And the Angell answered and said unto me These are the foure Spirits of the Heaven which goe foorth from standing with the Lord of all the Earth 6 That with the blacke Horse went foorth into the Land of the North and the white went out after them and they of divers colours went foorth toward the South Countrey 7 And the reddish went out and required to goe and passe thorow the World and he said Goe passe thorow the World So they went thorowout the World 8 Then cryed he upon me and spake unto me saying Behold these that goe toward the North Countrey have pacified my Spirit in the North Countrey 9 And the word of the Lord came unto me saying 10 Take of them of the Captivitie even of Heldai and of Tobijah and Iedaiah which are come from Babel and come thou the same day and goe unto the house of Ioshiah the sonne of Zephaniah 11 Take even Silver and Gold and make Crownes and set them upon the head of Iehoshua the sonne of Iehozadah the High Priest 12 And speake unto him saying Thus speaketh the Lord of Hostes and saith Behold the Man whose name is the Branch and he shall grow up out of his place and he shall build the Temple of the Lord. 13 Even hee shall build the Temple of the Lord and hee shall beare the glorie and shall sit and rule upon his Throne and hee shall be a Priest upon his Throne and the Councell of Peace shall be betweene them both 14 And the Crownes shall be to Helem and to Tobijah and to Iedaiah and to Hen the sonne of Zephaniah for a memoriall in the Temple of the Lord. 15 And they that are farre off shall come and build in the Temple of the Lord and ye shall know that the Lord of Hostes hath sent me unto you And this shall come to passe if ye will obey the voyce of the Lord your God Vision 7. TOuching the Scope of this Vision there are two Opinions of Interpreters The first is of those who understand by these foure Chariots the foure Empires with relation to the Church of God whose Beginning and Progresse Actions and Successions were from time to time ordered by Gods supreame Will and Providence So that whatsoever his Church and People had or should suffer under them was fore-seene and fore-appointed by God himselfe And as in Daniel Chap. 2. 7. after the Vision of the foure Monarchies Christs eternall and spirituall Kingdome is presently described which should bee more large and lasting than any of the former so likewise is it in this place The second is of those who by these Chariots understand the Angels who are speedie Ministers of Gods manifold Decrees Which provident government of God by the Ministerie of his Angels is here declared for the comfort both of the Iewes that were returned and of those that yet abode in Babylon whose case was not yet so desperate but that God had amongst them a Remnant of whom he tooke care to save them by his Grace and Mercie An effect of which care of God towards them is afterwards set downe by an Example of the Conversion of some of them Vpon whose comming to Ierusalem to Offer their Present occasion is taken by a visible Ceremonie and Solemnitie to confirme their Faith and the Faith of the rest of the Iewes in the Promise of the Messias and his Kingdome Which of these Opinions to take to or whether we may rest on eyther of them I cannot say nor dare define both have their probabilities and neyther of them much more for ought I see I thinke we must be content to be ignorant of the thorow meaning of this Vision I will relate what others thinke and so proceed We have here then 1. The Description of the Vision 1. Generally I turned and lift up mine eyes and looked and behold there came foure Charets not without their Drivers though they be not named out from betweene two Mountaines Allusion to the custome of those Times of running Races with Charets where the Horses and Charets stood readie for the Course inclosed within the Carceres or barred Lists from whence upon the signe given they loosed and the Mountaines were Mountaines of Brasse By these Brazen Mountaines all understand Gods provident Decrees and Councels which as they are most firme and immutable in themselves like unremovable Mountaines of Brasse or Steele so are they the Beginnings of all Actions and Effects in the World And therefore these Charets are sayd to come foorth from betweene these Mountaines Gods Providence appointing them their course Verse 1. 2. Particularly describing by what Horses every Charet was drawne Verse 2 3. In the first Charet were red Horses and in the second Charet blacke Horses and in the third Charet white Horses in the fourth Charet grizled and Bay Horses They that thereby understand the foure Monarchies are much troubled in the interpretation and application of these severall Colours Some ridiculously take it for such Colours as those Nations most of all used as the Chaldaeans Red c. Others with reference to the Iewish estate for Types of that dealing which they used towards the Iewes as the Chaldaeans Red because they were bloudie the Medes and Persians Blacke because under them it was a sorrowfull time to the Iewes by reason of their Captivitie and the Graecians White because the Iewes were well handled by them as by Alexander at his comming to Ierusalem the Romans grizled or of divers Colours because of their Emperours some used the Iewes well and gently some ill and cruelly But these are Conceits not onely frivolous but false if they bee thorowly scanned And bee it so that by the Charets are meant these Monarchies yet it will be too much presumption without the helpe of the Angels interpretation to give a reason of these Colours which
be gone upon their Errand and Commission so willing is the Angels service and obedience Matth. 6.10 and then upon leave given they flye abroad with all speed to dispatch what God had given them in Command Verse 7. they walked to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obambulabant equae Terram Iunius puts in that Particle equae Mares because the Verbe is the Foeminine Gender and Mares runne swiftest but it needs not seeing we may as well referre the Verbe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charets of the Foeminine Gender too and both Charets and Horses went together Now touching the Courses of these Charets here is yet one doubt Why there is mention made of the first Charet wherein the Red Horses were Ribera sayth it was because the Chaldaean Empire was at this time overthrowne and so their Race was runne Wherefore the Angell speakes nothing of them Iunius is silent touching this point Ergo quaere 3. By an Effect wrought by their Ministerie and Imployment Which the Angell delivers with some vehemencie to breed more attention in the Prophet Then hee cryed upon me called on me with a lowd voyce and spake unto me saying Behold See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that goe towards the North Countrey have quieted my Spirit in the North Countrey An obscure place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillarunt Requiem dederunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quiescere facit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statuit Collocavit Manere fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Kimhi and Schelomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes * Es 30.28 Proverb 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for Wrath. The meaning then according to the first interpretation of the Vision is they have quieted my Spirit id est pacified my * Es 1.24 Wrath done a pleasing and acceptable Worke in executing my revenge upon the Chaldaeans and Persians who had cruelly vexed the Iewes above measure as Chap. 1. verse 15. Now the Persians had alreadie punished the Assyrians and the Graecians should shortly afflict the Persians both by Gods appointment for the oppression of his People The Paraphrast to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecerunt voluntatem meam Iunius and Piscator understand it of the conversion and repentance of the Iewes in Babylon wrought by Ministerie of Angels thus They have quieted my Spirit in the North Countrey id est appeased mine Anger towards the Iewes dwelling in Babylon and neglecting Gods favour in their deliverance But how is this done By bringing some of them to Repentance whom therefore God would not cast foorth of his favour wherein God ascribes the worke of his owne spirit to his Ministers the Angels for their greater honour Which exposition gives occasion of some doubts as first How the Angels are workers of Repentance in Men Secondly Whether these penitent Iewes did still tarrie in Babylon or returned home to their owne Countrey If they tarried how did they repent seeing their tarrying there was one of their great sinnes If they returned when was it Wee finde indeed that at the comming of Ezra which was after this time many Iewes repenting belike their former slouthfulnesse joyned themselves with him and returned home as is described at large Ezra 7. 8. And perhaps that is somewhat heere aymed at But thirdly Whether doth not this Rest given to Gods Spirit in the North seeme to be of a larger extent than onely in some few particular Converts with whom though God was well pleased upon their Repentance and Returne yet for the generalitie he was still highly displeased with them who forgat Sion and sate still by the Rivers of Babylon And so we come to the second part of this Chapter containing not a Vision but an Historicall Praediction of what was really to be done viz. the Oblation of the Iewes that came from Babylon and the typicall Coronation of Iehoshua the High Priest How this followes upon the former Vision is doubtfull But there are two wayes generally followed eyther thus The Vision sets foorth unto us the administration of all Kingdomes by the direction and providence of God who though hee had suffered these Monarchs to invade and spoyle his People yet would so order the matter that the Kingdome and Priesthood should flourish againe in Iuda notwithstanding the Power of those Earthly * But yet after a new and unusuall manner one Man should have them both typified in Ioshua fulfilled in Christ Monarchies when in due time according to the Promises the Messias should come and take upon him the Rule of his Church among the Iewes and Gentiles Or thus In the Vision is shewed the Care of God over the Iewes of Babylon to save his Elect among them In this Storie is set foorth an Effect of that Care in an Example of some Converts who as Embassadours from the rest come to Ierusalem to make publike profession of their Faith to Offer unto the Lord unto whom God vouchsafeth this favor to give them a visible testimonie and confirmation of the promised Messias The summe then is a declaration of the Kingdome and Priesthood of Christ and of the re-establishment and enlargement of the Church under him Where wee are to note these particulars 1. The externall Representation of this by a visible Type performed by the Command of God given to Zacharie And the Word of the Lord c. Verse 9. It is set foorth by foure Circumstances 1. The Parties before whom it must be done Which are some of the Captivitie come from Babylon 2. The Time the same day that they came 3. The Place in the House of Iosiah the sonne of Zephaniah These Circumstances are expressed Verse 20. Take of them of the Captivitie such as have beene carryed Captive and are now returned even of Heldai of Tobiah and of Iedaiah three principall Men which are come from Babylon How As private Men bringing their owne Free-will-Offering to the House of God or as publike Embassadours in the name of the other godly Iewes in Babylon to make knowne their Profession and Zeale and to bring their Gifts And thus Iunius sayth but the Text prooves it not Againe when came they At this time of Zacharies Prophesie or before with the first Returne from the Captivitie The Text seemes to determine neyther and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred as well which have come or Came of the time past as which are viz. now come of the present Though this of the present comming seemes more probable by the next circumstance And come thou the same day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What day Why most likely that same day these men came from Babylon No time should be fore-slowed for the confirmation of their Faith and to testifie the acceptation of their service And the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last Clause may not unfitly be referred
answer Both are to be understood by those afarre off Which will appeare if we consider that this Promise and Prophecie hath a double meaning and accomplishment one in the Materiall Temple another in the Spirituall Touching the Spirituall Temple the Church under the Gospell Vid. Esa 60. it is manifest that all both neere and farre off distant as in Place so in Religion and Affection both Iewes and Gentiles did come together as living stones to build the true Temple whereof Christ was the foundation This was fulfilled at the comming of Christ in the flesh but this is not all here meant Something there must be for the present comfort of the Iewes and this is a promise of ayde in the building of the Materiall Temple which the Iewes at home should receive from strangers afarre off And these were partly their Brethren the Iewes residing in Babylon amongst whom many out of zeale to Religion and Gods House did after the example of Heldai and the rest eyther bring or send their gifts and by their presence or purses helped forward the building Partly the Gentiles who eyther converted joyned with the Iewes as in their Religion so in this worke though I thinke but a very few did so in these miserable discouraging times till things were better amended or else not converted to the Iewish Religion did neverthelesse moved by Gods Spirit greatly further the re-edification of the Temple And such were the Kings of Persia who immediately after this Prophecy of Zacharie notwithstanding the bitter accusations of the Iewes enemies did by their command and proper costs set forth this Worke as is notably related Ezr. 6.6 seq chap. 7.20 seq And in after times the Temple was much beautified even by strangers especially Herod the Great of whose time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimhi thinkes this is to bee meant Thus then the meaning of the next clause is plain shall come and build in the Temple of the Lord Eyther as converted and truly called from Gentilisme to Iudaisme or from both to Christianitie should grow up into an holy Temple in the Lord Eph. 2.19 c. or whether converted or not converted should affoord externall ayde and assistance to the Iewes in repairing of their State and Temple And these are said to build in the house of God because they that by their authoritie or expences further the worke may justly be said to build as well as the workmen that lay the stones and timber This Promise is amplified two wayes 1. By an Event in the performance of it viz. the Iustification of Zacharies calling by the fulfilling of his Prophecies And yee shall know that the Lord hath sent mee unto you By what and when Not so much by the calling of the Gentiles and their association to the Church which was a long time after this and the Iewes to whom Zacharie speakes lived not to see it though Zacharie were also a true Prophet in that too as in the present helpe they should have from such as they little looked for it at their hands And this was a singular encouragement to the Iewes and strong confirmation to them that Zacharie was a true Prophet when they so speedily felt the comfort he foretold them 2 By the Condition of its performance which is their Obedience to Gods commandements And this shall come to passe if yee will diligently obey the voyce of the Lord your God This shewes that the former promise is not principally meant of the Vocation of the Gentiles or conversion of impenitent Iewes in remote parts For could the Infidelitie and disobedience of these Iewes at home hinder the working of Gods grace eyther in the one or other It neyther did nor could But it might hinder the building of the Temple and cause God to turne the hearts of men from favouring and forwarding this worke as already it had done a good while and might have done longer upon their obstinacie and rebellion against the Word of God delivered by Haggai and Zachary Vers 15. CHAP. VII ANd in the fourth yeare of King Darius the word of the Lord came unto Zechariah in the fourth day of the minth moneth even in Chisleu 2 For they had sent unto the House of God Sharezer and Regem-melech and their men to pray before the Lord 3 And to speake unto the Priests which were in the House of the Lord of Hostes and to the Prophets saying Should I weepe in the fift moneth and separate my selfe as I have done these so many yeares 4 Then came the Word of the Lord of Hostes unto mee saying 5 Speake unto all the people of the land and to the Priests and say When yee fasted and mourned in the fift and seventh moneth even these seventie yeares did yee fast unto me doe I approve it 6 And when yee did eate and when yee did drinke did yee not eate for your selves and drinke for your selves 7 Should yee not heare the words which the Lord hath cryed by the ministerie of the former Prophets when Ierusalem was inhabited and in prosperitie and the cities thereof round about her when the South and the plaine was inhabited 8 And the word of the Lord came unto Zechariah saying 9 Thus speaketh the Lord of hosts saying Execute true judgement and shew mercie and compassion every man to his brother 10 And oppresse not the widow nor the fatherlesse the stranger nor the poore and let none of you imagine evill against his brother in your heart 11 But they refused to hearken and pulled away the shoulder and stopped their eares that they should not heare 12 Yea they made their hearts as an adamant stone lest they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets therefore came a great wrath from the Lord of hostes 13 Therefore it is come to passe that as hee cryed and they would not heare so they cryed and I would not heare sayth the Lord of hostes 14 But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laid the pleasant land waste THus of the first Sermon of Zacharie we are come to the second contained in the seven and eight chapters wherein the Prophet at large resolves the Iewes in a case of Conscience which was proposed to him and other Ecclesiasticall persons to be decided touching Fasting The Sermon is large and besides the resolution of the maine Question containes manie most excellent instructions consolations and promises unto this people as wee shall see in order In these two chapters therefore contayning one Sermon wee are to consider three things 1 The Time when this Sermon was preached which was two whole yeares and a moneth after the former That was in the eightth moneth of the second yeare this in the ninth moneth of the fourth yeare of Darius A long vacation
by God and acceptable to him and that is in one word their Obedience to God The neglect whereof is so described by the Prophet as he shewes it was not onely the Cause why now their Fasts were not commen dable but also the Occasion that brought them to this course of Fasting by ruining their State in remembrance whereof they sorrow which they need not haue done if they would haue obeyed the voyce of God This brought them to Miserie and in it makes them more miserable The Prophet therefore touches them to the quicke and opens their Vlcer of Hypocrisie and Disobedience that were plaistered over with Ceremonious shewes of Fastings and other pious Exercises This he doth two waies 1. In a short and round Reproofe summarily thus You remember your miseries but you forget your rebellions that have caused it you mourne for your afflictions but you thinke not on your Duety that should remove them It s not your Fasting that God regards Where 's your Repentance for former Disobedience Where 's your present Obedience to his Word Should ye not heare the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A concise and short kinde of speaking well befitting a sharpe Reproofe The Vulgar and the French made it otherwise Are not these the words As if the Prophet had said Ne sont ce pas les paroles You neede not come to us now for Resolution in the Point of Fasting the Prophets * As Esay 58. before us have shewed you what Gods will is touching that Point and wee tell you but what they have already said though you haue not heeded it But I conceive the sense runnes much smoother the other way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article of the accusative Case shewes an ellipsis of a Verbe which the sense of the place easily supplyes Which the Lord hath cryed by the former Prophets exhorting to Repentance and Obedience threatning Destruction for Rebellion You should have obeyed Gods Command by them who by preaching and writing have shewed you what is acceptable and well-pleasing even to humble your selves and walke obediently c. Neglect this and all your Fasting is to no purpose Which the Prophet further shewes by a close Comparison of the present Estate of things with the former times wherein those Prophets lived The Temple and Common-wealth then stood and flourished but the People were wicked Iustice and Religion were forsaken except in shew and ceremonie the Prophets cryed out against those courses but there was no amendement And therefore all is now brought to ruine as you see before your eyes So little doth God care for outward formalitie where true Piety and goodnesse is wanting When Ierusalem was inhabited Not thinly and poorely as now but populously And more than so in prosperitie too or peaceably as now it is not And the Cities thereof round about her Throughout the whole Country ven in those places that were most dangerous and least defenced When men inhabited the South of the Plaine Or the South and the Plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In a larger Amplification of their Disobedience the Cause that made their Fasts not acceptable The Prophet had briefly told them that their hearkening to the words of the Prophets was that which God more lookt for than their fastings and that their Disobedience in that kinde had brought Desolation upon them notwithstanding all their religious observations in this But they would be apt to mis-understand him wherefore he comes to particulars with them and in their Fathers Example lets them see what themselves were and what they should likewise expect if they amended not He therefore sets before them 1. The Commandement and Word of God by the former Prophets whereunto God required the Peoples Obedience and that was summarily To be iust and charitable towards their Neighbors Not but that God did command the Duties of the First as well as of the Second Table But those are nothing worth without these and the true Observation of the Last is a Triall of the holy Performance of the First And the Word of the Lord c. Verse 8. Thus speaketh the Lord of Hosts saying The Commandement concerneth generall Duties towards our Neighbour 1. Externall in the outward worke eyther 1. Publicke in Magistrates Execute true iudgement 2. Priuate in each towards other 1. Doing good out of a Willing minde Shew Mercie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde and fauourable Dealing and this out of the Bowels of a tender affectionate Love to our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Compassions every man to his Brother or Neighbour who is our Brother and so to be loved and well used Verse 9. 2. Forbearing to hurt there especially where we haue most advantage by reason of others weaknesse and inabilitie to saue themselves harmelesse or offend us Oppresse not the Widow nor the Fatherlesse the Stranger nor the Poore 2. Internall in the inward thought of the Heart the roote and beginning of outward violence and wrong And let none of you imagine evill against his Brother in your heart Verse 10. 2. The Disobedience of the Iewes to this Commandement set forth by its worst qualitie viz. it was wilfull Disobedience obstinate Stubbornnesse and Intractablenesse Which is expresled by diuers Similitudes all tending to one purpose They refused to hearken They pulled away the shoulder As Oxen that shrinke backe from the yoke Or as he that should carry a Burthen but puls away his shoulder when hee should take it on him and lets it fall So did these Iewes deale with the easie yoke and light burthen of Gods Commandements And stopped their eare that they should not heare An Argument of extreame Contempt and Hatred of the Speaker for the Hearer to stoppe his eares at him They stopped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aggrauarunt made heavie their eares A Metaphor from some Weight hung upon the hands or feete which make a man unfit for seruice and thence generally taken for any * So Exod. 4.20 Ezek. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gravis lingua impediment which hinders the execution of any thing And therefore may well be rendred here stopped Verse 11. The cause of all this untowardnesse comes from within Yea they made their hearts hard as an Adamant There was in them a stiffe and wilfull Resolution to sinne Which they increased to the height of a malicious Stubbornenesse by continuall opposition against all meanes of Repentance Vide Ezek. 11.19.36.26 whereby their Hearts became as hard and intractable to any goodnesse as the hardest sort of Stones Flints or Diamonds are to bee wrought by the Toole into any Fashion we desire As an Adamant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iunius renders it Lapis perdiuturnus quasi servabilis A Stone of long continuance viz. by reason of its hardnesse The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Derivation but by it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silex a Flint or hard Rocke is rendred Psalme 114.8 〈◊〉
Gods Worship and ordering of the State upon Assurance and Confidence of Gods Assistance Thus saith the Lord of hostes Let your hands be stronge And not your hearts Yes your hearts in Faith and then your hands in Employment viz. about the Temple and all things belonging to the publicke Service of God and good of the State Be not faint hearted nor weake handed in setting them forward 2. The Confirmation and Enforcement of it which is triple 1. By Experiments which is double 1. In the Preaching of the Prophets q. d. you may trust them whom you have tried and take comfort by the Promises and Exhortations they now make unto you who have formerly found them no Liars Yee that heare in these dayes viz. the fourth yeare of Darius these words promises and exhortations by the mouth of the Prophets viz. Haggai and Zacharie who at this time prophesied unto the Iewes Which were in the day that the Foundation of the house of the Lord of hosts was layd that the Temple might be built What day was that We have it related Ezra 3.8 It was in the second Moneth of the second yeare of the Peoples returne from Captivitie that is in the second yeare of Cyrus From whence unto the fourth of Darius Nothus are one hundred and eight yeares But what were Haggai and Zachary Prophets then at that time Sure they must now be of a great Age about an hundred and forty years old supposing them to bee about thirty at the laying of the Foundation of the Temple which by the terme of yongue man given to Zacharie Chap. 2.4 seemes not likely And where are all their Sermons in that long space or did they prophesie at the laying of the Foundation and after for an hundred and eight yeares hold their peace during the time the People neglected the building of the Temple It cannot be thought Sanctius therefore takes the laying of the Foundation of the Temple not to be properly meant but to bee understood for the Continuation of the Worke which had beene so long time interrupted and then taken in hand againe Which may seeme to bee a new beginning of the Worke as Ezra 5.2 They beganne to build though they had begunne before Chap. 3.8 And then the meaning of the words lye thus In the day that the Foundation of the Lords house was layd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House was founded i.e. Reared and set upon its Foundation formerly layd Now Zerubbabel and Iehoshua beganne to goe in hand with the finishing of the Temple the second yeere of this Darius upon the Prophesie of Haggai in the sixt and ninth Moneth of that yeare Hag. 1.1 2.11 and of Zacharie in the eight Moneth of the same yeare Zach. 1.1 In the ninth Moneth of the second yeere it appeares that the Worke went forward before which time they had beene plagued with Famine and after that God blessed them with increase as is plaine Hag. 2.16 17 18 19 20. verses From that ninth Moneth of the second yeare to the ninth Moneth of this fourth yeere wherein Zachary now preached was two whole yeeres Wherein as the Worke of the Temple still went forward so God still continued his Blessings on them And therefore Zacharie brings this as a Motive to perswade the People to Faith and Obedience to his Words now by two yeeres experience which they had had of the truth of his and his Colleagues former Prophesies This Interpretation seemes to runne smooth enough and hath nothing harsh in it except that of Laying the Foundation for * Yet in Haggai there is somewhat that sounds like it for Chap. 2. vers â—8 that is called laying of a Foundation which verse 15. is termed laying of a stone upon a stone viz. of the building upon the Foundation Finishing upon the Foundation Our old and new Translation seemâ— plainely to speak of the very first Foundation of the Temple The Foundation was layd that the Temple might bee built distinguishing the rearing of the Wals from laying the Foundation And Iunius more plainely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dure redditur ex quo die pro qui suerunt in die Ex quo die fundata est domus Iehovae I emplu n aedificandum fuisse viz. The Prophets that were at the first founding of the Temple told the People then and ever after that the Temple was to bee built i. e. Fuisse pergendum in aedificatione That they were to goe forward with the Building To the same meaning the French Translators who reade this place thus Vaus qui oyez c. i.e. You that heare in these dayes these words by the mouth of the Prophets in whose dayes was layd the Foundation of the house of the Lord of Hosts * ioyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per appositionem Which rendring seemes very good which is the Temple that it might be re-edified Let your hands be strong But if wee take it precisely thus for the time of laying the first Foundation we must say that eyther this Darius was not Nothus but the Sonne of Hystaspes or that Haggai and Zacharie were now very old men either had not preached at all for one hundred and eight yeares or had but ill successe all that while Ergoquaere 2. In the Event which they had found by Experience to answer the Prophets preachings viz. A present Redresse of their formerly most miserable and afflicted estate Their present Comfort is set forth under its Opposite Their former Misery which would best discover it Their Misery was threefold 1. Famine For before these dayes wherein the building of the Temple long neglected was taken in hand There was no hire for man nor any hire for beast i. e. No fruit nor commoditie came by the labour of man or beast The Earth did not pay for the tillage and manuring by yeelding sufficient for the food of man or beast as it is Hag. 1. 2. Warres and Danger from Enemies round about them who by incursions and invasions did vexe and disquiet them Neyther was there any Peace to him that went or came in at home or abroade in Citie or Countrey wheresoever and about whatsoever they went they had no security but were in danger of the Enemie Because of the affliction lege Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iunius of the Enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom though God so restrained that they did not as yet for ought wee finde by great Armies and strong Invasions set upon this poore remnant of People yet by smaller Troupes they did rob and spoyle them and out of their owne hatred of the Iewes and Gods judgement for the neglect of his Worship wrought them much mischiefe These were their Neighbours the Samaritans Amonites c. the old Enemies 3. Sedition and civill Contentions one amongst another Envies grudges factions and partaking raigned among them to the hinderance of the Common quiet For lege
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
saved through the blond of thy Covenant I have loosed thy Prisoners out of the Pitt wherein is no water 12 Turne you to the strong hold yee Prisoners of hope even to day doe I declare that I will render the double unto thee 13 For Iudah have I bent as a Bow for mee Ephraims hand have I filled and I have raysed up thy sonnes O Zion against thy sonnes O Grecia and have made thee as a Gyants Sword 14 And the Lord shall be seene over them and his Arrow shall goe forth as the Lightning and the Lord God shall blow the Trumpet and shall come forth with the whirle-windes of the South 15 The Lord of Hosts shall defend them and they shall devoure them and subdue them with sling-stones and they shall drinke and make a noyse as thorow wine and they shall be filled like bowles and as the hornes of the Altar 16 And the Lord their God shall deliver them in that day as the flocke of his People for they shall be as the stones of the Crowne lifted up upon his Land 17 For how great is his goodnesse and how great is his beautie corne shall make the yongue men cheerfull and new wine the maides VVEe are come to the third Sermon or Prophesie of Zacharie contained in the 9 10. and 11. Chapters and is divided into these parts 1. A Prophesie against the Enemies of the Iewes with a Promise of the Churches defence unto the 9. verse of this Chapter The Nations and Cities against which Destruction is threatned are 1 The Land of Hadrach The Burden of the Word of the Lord or The burdensome Word i. e. A Prophecie of some burdenous and heavie judgement to fall upon any The French la charge de la parole not so fitly in the Land rather Vpon or Against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Hadrach Not the name of a man but of a place of some note in Syria not far from Hamath and Damascus sa appeares by the Text. It is not mentioned in Scripture except in this place yet by all except Iunius and Ierome t is agreed that it was some particular City or Region R. David in this place thus Reports out of the olde Doctours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We have found among the sayings of our Rabbines of blessed memorie thus Rabbi Benajah saith This Hadrach is the Messias because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharpe to the Nations but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle to the Israelites to whom Rabbi Iosaie the Sonne of Dormiskith said How long dost thou pervert the Scriptures I testifie before Heaven and Earth that I come from Damascus and there is such a place the name whereof is Hadrach That conceit of Rabbi Benajah St. Ierome followes Iunius reades it In terram circumstantem te according to the Syriake but his Translation therein is rejected by Piscator nor doth it follow because a place is not found in other Stories therefore there was none such The Paraphrast renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Land of the South Sed quaere 2 Damascus And Damascus the chiefe Citie of Syria Esay 7.8 whence the Israelites had beene often plagued by the incursions and invasions of the Syrians shall bee the rest thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascus also shall bee the rest of that burthenous Prophecie i. e. That heavie punishment shall rest upon Damascus Noting not a fleeting and light touch but an abiding continuance of the judgement upon it as in its place of rest See the like phrase of speech Psal 125.3 Esay 9.8 Before the Prophet proceedes to other Nations hee sets downe a reason of Gods thus proceeding to punishment When the eyes of man as of all the Tribes of Israel shall be toward the Lord The Clause is somewhat of a dothefull construction Some take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively for Gods eye of Providence upon man and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred for not when and so with Iunins the French reade it thus For the Lord hath an eye upon man and upon all the Tribes of Israe i. e. Pouree queâ—â— Eternel 〈◊〉 orel surle hommes surtoutes les tribus d'Israel Hee will punish others as well as his owne People He that hath so severely observed and chastised the Tribes of Israel doth take as strict notice of the offences of other Nations the Enemies of his People to punish them as sharpely And this sense is plaine agreeable to the words and context shewing a Reason why these Nations should not escape from Gods revengefull eye which hee had over them as well as over his owne People The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum also to the same sense Our last Translators take the words actively for mans turning of his eyes heart towards the Lord and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when to signifie the Time when God will execute his judgments on these Nations viz. when the eyes of man as i. e. of all the Tribes of Israel shal be toward the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking unto him for ayde and helpe against all their Enemies and converting as their eyes so their hearts to him by true Repentance Thus Kimhi The eyes of man in those times shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the Lord not to their Idols and Images Or thus When the eyes of man i. e. of the Gentiles shall be towards the Lord as the eyes of the Tribes of Israel But the times of the Gentiles Conversion and Destruction of these places here named agreenot Besides in these Interpretations the turning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not so naturall Wherefore I rather choose the first sense 3 Hamath which should beare a part in this punishment And Hamath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether a Citie or a Region The Scripture speakes of both A Citie of this name there was in Nepthali mentioned Iosh 19.35 yet written with some difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hammath not Hamath but Numb 13.21 the same * For it is most likely the Sâ—â—es went not so farce as the Countrey of Hamath which lay beyond Libanus place is called and written as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a Citie of note and lying hard upon the border of the Tribe of Asher was not farre from Sydon and Tyrus founded by Hamath one of the Sonnes of Canaan Gen. 20. St. Ierome who maketh * Ortel Thesa Geog. verbo Emath two Hamaths the Great called Antiochia upon Orontes and the Lesse called by Antiochus Epiphania situated betweene Apamia and Emesa understandeth by Hamath in this place Epiphania Hamath Civitas est saith he Syriae caeles quae ab Antiocho Epiphania dicta est And this Emath or Hamath hee placeth in the Tribe of Naphtali But
diligenter ac sapienter tenean ut fortiter impleant ut staistra fixa sit Sidon Apoli Ep l. 1 ep 2. Of Theodoricus K. of Gothes his skill in Archerie Spicula capit implet expellit Drawn up my Bow unto the Arrow-head to bee discharged upon the Graecians Some difference there is in the reading The Paraphrast the Vulgar Iunius the French and our former Translators joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the first comman When I have bent Iuda for me as a Bow but the accent Rebia over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes a comma there and leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the next following and so the reading is smoother than eyther our old Ephraims hand have I filled in that sense as 2 Kings 9.24 or the French Et auray remply Ephraim comme un carquois and shall have filled Ephraim as a Quiver for Ephraim is not here the Quiver but the Arrowes wherewith the Bow should bee filled Though Kimchi also interpret the place so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ephraim erit mihi tanquam Pharetrae sagittarum plena but this fits not so properly Though for the sense the difference is little all signifying that the Armies and Armes of the Iewes should bee Gods powerfull instruments for destruction of the Enemie And so in the next words it is plainly expounded And raised up thy Sonnes c. awakned and put courage into the Iewes to provide and stand for their Defence And made thee O Zion yee Iewes as the Sword of a mighty man as a sharpe sword in a strong mans hand that can use it to purpose Verse 13. 2. Or the chiefe Meanes viz. Gods immediate power manifested fortheir Deliverance Which is declared by allusion to those Deliverances which God had in former times given unto the Israelites at the Red Sea in the Wildernesse against the Canaanites c. wherein by thunders lightnings and tempest hee shewed his power in the defence of his People And the Lord shall bee seene * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned Contra eo◠and the French doth so here but not so fitly over them his powerfull Protection of his People shall bee apparant like as when hee shewed himselfe over the Israelites in the Cloud Exod. 14.19.24 This is further described in three particulars wherein God would fight for his Church 1. Lightnings which are compared to * Psal 144.6 Arrowes And his Arrow shall goe forth as the lightning swiftly suddenly and unresistably 2. Thunder like the noyse of a Trumpet to sound to the Battell and more to affright the Enemie And the Lord shall blow the Trumpet God himselfe shall be the Captaine and his Thunder shall bee as the sound of a Trumpet to gather his Forces together and give a dreadfull Alarme to the Enemie 3. Whirle-windes And shall goe against the Enemie with his People with whirle-windes Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempestuous windes that hurle and scatter here and there with unresistable Violence Sanctius understands it of the Swiftnesse of Gods proceeding but it s better to interpret it of his furious Violence which hee would use against the Enemie and therefore Whirlewindes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply Windes are spoken of Of the South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Teman lay South to Ierusalem But why of the South Sanctius gives two reasons 1. Because like as the South Winde blowes against the North so these Iudgements should fall upon the Northren Countries This is farre fetcht and little worth 2. Because the South winde is more tempestuous than others Arist Met l 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is something if Aristotles observation in Greece fit other Countries and so * See Lu. 12.54 55. When yee see a cloud rise out of the West you say straightway a snowre commeth and so it is And when yee see the South-winde blow ye say that it will be hote and is commeth to passe Iudaea which may be doubted because of their divers Situations this having Land that Sea to the South of it which much alters the Windes Wherefore I suppose we may not unfitly interpret it by allusion to those Tempests wherewith God overthrew the Aegyptians at the Red Sea Southwards of Iudaea Which how dreadfull they were not onely in Thundrings Lightnings and horrible Raine but also in outragious Windes is apparant by considering of those places Psal 77.16 17 18. and Exod. 15.10 Touching the fulfilling of this Prophecie whether God did shew any such extraordinary workes in the Battels of the Iewes against the Graecians or that hereby no more is meant than his present and speciall aide in their Deliverance it cannot well be decided unlesse Story were a little more particular in this businesse Something there is 2 Mac. 2.21 22 Chap. 5.2 3. Chap. 10.28 29 30. Chap. 11.8 10. Which shewes that God did manifest his powerfull presence to these distressed in very extraordinary manners s q. Verse 14. Thus wee have the meanes of their Deliverance expressed figuratively the next is 2. Plainely in these words The Lord of Hosts shall defend them God that is Captaine of the Armies of Angels Men and all Creatures shall fight for them and give them the Victory Verse 15. Thus far the second particular the meanes of their Deliverance now followes the third 3. The Victory it selfe described likewise in Metaphoricall Termes of eating the flesh and drinking the blood of their Enemies And they shall devoure i. e. slay and destroy as the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occidont by allusion in this of eating and that of drinking to the barbarous Custome of many Nations who ravened upon the very Bodies of their flaine Enemies But the Iewes should not be so barbarous therefore the next words tell us what this devouring is and subdue with sling-stones Synecdochicè by * Some by weak meanes as David did Goliah force of Artillery and Weapons of Warre Among which the use of the Sling was one practised by the Iewes in ancient times Iud. 20.16 1 Chron. 12.2 and likely it was not quite neglected now And they shall drinke their Enemies bloud in that sense as before and a noyse as through Wine shouting and triumphing in the shedding of their Enemies blood as men use to do that have well drunke of Wine which makes them merry and frolicke And they shall be filled with blood and spoyle as the Bowles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singular for the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Exod. 38.3 Bowles and Basons that held the blood of the Sacrifices and as thee corners of the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus the sides but rather it s the same with the foure a Ibid. ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon the Hornes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Altar stood which were b Levit. 4. all bespringled with the blood of the Sacrifices By