〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iob 28.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may take it for a Flint as well as a Diamond though generally it is rendred Diamond Adamant in this place and Ier. 17.1 also Ezek. 3.9 Because it is the hardest of Stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harder than a Flint as our last Translators reade it Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m Petra R. David takes it generally for a hard Stone that cannot bee graven with iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that 's sufficient to the meaning of this place viz. That Gods Word would make no impression of Remorse and Reformation in them Lest thou shouldst heare the Law To the end they might not obey either the Law delivered by Moses and proved for the first and generall Instruction of the Church or else the particular instructions which were given unto the Church by the Prophets in after times sent by God as occasion required And the words which the Lord of Hosts hath sent in his Spirit by the former Prophets who spake as they were inspired by the Holy Ghost And so the Disobedience which these Iewes shewed to their words was not only the despising of the Prophets but a Rebellion against the Spirit of God as Acts 7.51 3. The Punishment that came upon the Iewes for their Rebellion which is 1. Generally expressed in these words Therefore there came a great wrath from the Lord of Hostes A great Punishment the effect of great anger and displeasure Verse 12. 2. Particularly amplified 1. By the Iustice and Equitie of it When their Miserie came upon them God neglected them Vide Pro. 1.20 〈◊〉 seq because in heir Prosperitie they had neglected him Therefore it is come to passe by a most iust and equall Retaliation That as hee cried by his Prophets earely and late calling upon them to repent and amende And they would not heare obey his voyce and reforme their manners So they cryed in their calamities for helpe and succour And I would not heare saith the Lord of Hosts to releeve and comfort them but left them helpelesse in the hands of their Enemies Verse 13. 2. By the Nature and kinde of it A Violent driving them forth into Banishment into strange Countries But I * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchi that followes not any Rules of Grammar He following his Father Ioseph Kimchi expounds it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbabor cum ipsis or that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego turbatus sum cum eis in captivitate Noting Gods compassionate feeling of their Misery according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their affliction hee was afflicted which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our capacitie The Paraphrast takes it actively for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispergans cos scattered them with a Whirl-winde violently and suddenly And it appeares by the Story how quicke a dispatch Nebuchadnezzar and his Captaines made with this Nation sweeping them away like a violent Tempest Among all Nations whom they knew not Assyrians Egyptians Edomites Moabites c. strangers to the Iewes in affection and in Religion 3. By the Consequent of it An utter Desolation of the whole Countrey after such time as the People were emptied out of it Thus the Land was desolate after them and no man passed thorow or returned Which passage is very remarkeable and strange giving us to understand that this Countrey of Iudaea wherein the Tribes of Iuda and Beniamin inhabited after the People were carried into Captivitie lay utterly waste without any Inhabitant for the space of seventie yeares Insomuch that after the slaughter of Gedaliah when all the remainder of the People Man Woman and Childe fledde into Epypt there was not a lew left in the Countrey And being thus left empty of its naturall Inhabitants wee finde not that there were any Colonies sent from other Countries by the King of Babylons Command to plant themselves in the Iewes roome as in the Captivity of the Tenne Tribes there had beene by the Command of the Assyrian Monarch or that the neighbouring Nations though haply they might make inrodes to spoyle the Countrey of the Riches that was left did come and dwell in the emptie Cities Nor doe wee finde that at the returne of the Iewes there were any displaced to make them roome eyther by force or faire meanes A wonderfull Providence that a pleasant Country left destitute of Inhabitants and compassed about with warlike Nations was not invaded and re-planted by Forreiners for seventie yeares space But the Land though it had cast out her Inhabitants for a while would not yet admit of strangers till it had finally vomited them out as now it hath done The Naturals were within seventie yeares to returne and God keeps the roome emptie all that while for them and Forreiners desired not their Countrey And this indeed was that which God threatens that for seventie yeares the Land should enioy her Sabbaths resting from tillage 2 Chro. 26.21 Ler. 26 3◠35. and all other employments whereunto Inhabitants use to put it Now the blame of all this is layd where the fault was it was not the Babylonians but the Iewes that wasted their owne Land their sinne did more spoyle than the others armies For they layd the pleasant Land desolate i. e. Palaestina which was layd waste through Gods anger provoked by the Peoples sinnes Verse 14. And thus wee have the first part of the Preface containing Matter of Reprehension of the Peoples Hypocrisie and Disobedience to the Law exemplified in the like of their Fathers with its Punishment that in and by them these might see what themselves were and what * And the Verbes in the future Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe import so much should likewise befall them without amendement Even they also should call and not be heard they should bee scattered in furie over all the earth leaving their owne Land desolate of its naturall Inhabitants as it is this day CHAP. VIII AGaine the Word of the Lord of Hosts came to mee saying 2 Thus saith the Lord of Hosts I was jealous for Zion with great jealousie and I was jealous for her with great wrath 3 Thus saith the Lord I will returne unto Zion and will dwell in the midst of Ierusalem and Ierusalem shall bee called a Citie of truth and the Mountaine of the Lord of Hosts the holy Mountaine 4 Thus saith the Lord of Hosts There shall yet old Men and old Women dwell in the streets of Ierusalem and every man with his staffe in his hand for very age 5 And the streets of the Citie shall be full of Boyes and Girles playing in the streets thereof 6 Thus saith the Lord of Hosts Though it be unpossible in the eyes of the remnant
of 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
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
haply were onely for distinction sake to know one Charet from another without further signification They that goe the other way Which also have appeared like Charets and Horses 2. King 6.17 2. King 2.11 most plainly Psal 68.17 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maculosi make shorter worke and hereby understand the divers Ministrations of the Angels deputed to severall imployments and nothing else which is also according to that in the first Vision Chap. 1. verse 8. About the Colours of the last Horses there is some difference in the reading Grizled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grandinei or Grandine guttati Maculis albis respersi spotted with white spots like hayle-stones upon Blacke or other Colour Iacobs spotted Sheepe are so tearmed Gen. 31.10 which Chap. 30. verse 39. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Translators render it of divers colours the French Cendrès ash-coloured and Bay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Es 63.1 Tincts infecti by the change of the Gutturals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinerei ash-coloured of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis Gen. 18.27 The old Translators Reddish The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sturnini Stare-colour French Mouschetès Iunius takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the usuall signification for Roborati confirmati strong or strengthened viz. by God for the execution of his Will and so may be as a common Epithite to all these Horses i.e. Angels imployed in Gods service 2. The Interpretation which the Angell being asked by Zacharie Verse 4. gives of them in a three-fold description of these Charets and Horses 1. Their Nature what they were These are the foure Spirits of the Heavens Here lyes all the doubt touching the meaning of this word Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it should be rendered * And so the French Translators Quatre 〈…〉 and Iunius who yet interpretes it of the Angels Venti the foure Winds of the Heavens as Sanctius and the rest that interprete the Vision of the Monarchies expounding this place by that Dan. 7.2 where those Monarchies are set foorth by the foure Windes striving on the great Sea to which place well knowne to Zacharie the Angell say they alludes Or Spiritus the foure Spirits of the Heavens as the old and new Translators and so to expound it of the Angels who are sent from God into all the Quarters of the World and from thence repayre againe unto his Presence which goe foorth from standing before the Lord of all the Earth Whether of the former senses wee take this Clause seemes well to agree to both but most fitly to the latter of the Angels who stand in the Presence of God waiting his Commands readie to goe foorth in the speedie execution of his eternall Councels and Decrees as is most plaine Iob 1.6 2.1 1. King 22.19 Dan. 7.10 supra Chap. 1.10 Heb. 1. Matth. 18.10 But yet if wee understand it of the Monarchies the sense is not improbable for they likewise were in their times raysed up out of their severall Stations according to Gods everlasting appointment and sent foorth into the World to execute Gods most holy and righteous purposes as well upon his People as one upon another as the Assyrians to punish the Israelites the Medes and Persians to plague the Assyrians the Graecians to afflict the Persians and the Romans to undoe all both one and other Verse 5. 2. By their Imployment setting downe the places whither these Charets ranne The blacke Horses which are therein viz. in the second Charet goe foorth into the North Countrey id est the Medes and Persians shall over-runne the Babylonians whose Countrey was North unto Iudaea and the White goe foorth after them id est the Graecians who againe overcame the same Countreyes which the Persians before them had done as appeares by Alexanders Expeditions and the Grizled goe foorth towards the South Countrey id est the Romans shall over-runne Aegypt which lay South to Iudaea But why Aegypt Ribera and Sanctius out of him give the reason Aegypt is onely mentioned because of all the Graecian Empire that Countrey was the last which was wonne by the Romans who in Augustus * Suet. August §. 17 18. Floâ—us lib. 4. time conquered it and made it a Province at which time was the * So Torniell An. ad Ann. M. 3723. last Period of that Empire Verse 6. And the Bay went foorth and sought to goe that they might walke to and fro thorow the Earth Here 's another Knot hard to be vntyed who these Bay Horses are The Bay and Grizled drew both together in the fourth Charet viz. of the Romans now they are severed the Grizled goe towards the South the Bay thorowout all the Earth Wherefore eyther wee must say that by the Bay and Grizled is onely meant the Romans who should not onely overcome the Graecian Empire as it is verse 6. but also should extend their Dominion to all places of the World besides verse 7. Or else wee must take these Bay Horses for some other Kingdome which having sometime beene a part of the Roman Empire should afterward over-runne the whole World Ribera rejects the former because the Romans had conquered all the World before the subduing of Aegypt as appeares by Storie and Augustus Taxation Luke 2. Wherefore what need they after that their going into the South Countrey to desire to goe over all the Earth Therefore he understands by them another Kingdome But what The Gothes Vandals and Northerne Nations who being first subjects to the Romans and part as of their Empire so of their * Oros l. 7. c. 20. Armies afterward rebelled divided themselves from the Romans and by many Eruptions sought to goe and get abroad which yet were a long time hindered by the Romans yet afterward they had leave from God and he said Get yee hence c. and So they walked to and fro thorow the Earth over-ranne the whole World scarce any Countrey being free from their invasion and tyrannie To this interpretation of Ribera Sanctius subscribes but Spaniard-like out of admiration of his owne Nation addes a ridiculous Conceit of his owne That non longe erraret ab optima conjectura qui crederet hanc Prophetiam ad Hispanos quoque pertinere who being descended of the Gothes have spread their Armes and Fame farre and wide thorow the World Iunius and those that interprete this Vision of the Angels understand no more but this That these Angels are appointed to severall Countreyes the second and third Charet sent to Babylon to take care of the Iewes residing there the fourth sent into the South Countrey id est into Iudaea to over-see those Iewes that were returned Verse 6. and all of them being confirmati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armed with Power and Authoritie from God sought to goe that they might walke thorow the Earth were readie and desirous to
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