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
release from thraldome 2 In the second of Ezra we finde the number of the whole Congregation that returned to bee 42360. besides their attendants but if we reckon up the particulars of Iuda and Benjamin which are in that Chapter punctually set downe we shall finde the summe amount but to 29974. so that there wants about 12000. of the full number Which say the Hebrew Doctors were those that came up out of the other tenne Tribes As R. Schelamo Isaac relates on Ezra 3.64 3 The Scripture seemes plainely to signifie so much in divers places as Ier. 3.18 Hos 1.11 Ezek. 37. per totum Albeit the meaning of these and the like places bee controverted and by many expounded of the Conversion of the Iewes unto Christianitie and not of the Vnion of these remainders of the twelve Tribes which returning from Captivitie grew into one of Church and State in Iewrie Ergo quaere ult of this their returne Furthermore touching this Compellation of the house of Iuda and Israel this is to bee noted That before the Captivitie of the two Tribes and whilst the Kingdome of Israel stood there were many that from time to time revolted unto Iuda out of love of true Religion there maintained or other respects as appeares in the time of Rehoboam 2 Chron. 11.13 to verse 17. and of Asa 2 Chron. 15.9 and of Hezekiah 2 Chron. 30.11.18 And these mingling themselees with the two Tribes were with them carried Captive and with them returned And of these the Prophet may speake O house of Israel Sed quae penitus Let us proceede So will I save you and yee shall be a blessing A forme to be used in blessing of others as the like Ruth 4.11 12. see Zeph. 3.20 Now because so great prosperity was not likely to befall them the Prophet againe repeats his first and generall Exhortation to Beliefe and Courage which he used verse 9. Feare not Cast no doubts mistrust not your own weakenesse your Enemies strength c. But let your hands be strong Goe on in the Worke and bee confident of Gods ayde Verse 13. And this hee further assures them of by that which is the third Amplification of this Promise of a prosperous Estate viz. 3. By the Cause of their Prosperitie Which springs not from themselves or others but from Gods gracious purpose to doe good unto them Which purpose and decree of his is constant and unchangeable and therefore they may trust to it This the Prophet lets them understand in a Comparison of Gods dealing both wayes in Iudgement and in Mercie that having found the former true they should not doubt of the latter 1 The first part of the Comparison toucheth the time past and sheweth 1. Gods decree and purpose of punishing their sinnes declared in so many threatnings denounced by the Prophets For thus saith the Lord of Hostes as I thought decreed and determined to punish you when your Fathers provoked me to wrath saith the Lord of Hostes. 2. Gods execution of that his purpose And I repented not I changed not my minde because they changed not their evill courses but did as I fore-thought and fore-threatned And the Iewes had found by experience that thus farre God was as good as his word 2 The second part concernes the present and future times and sets forth in like manner 1 The gracious purpose and determination of God to shew mercy unto them So againe have I thought in these dayes to doe well unto Ierusalem and to the house of Iuda 2 The certainety of its execution Feare yee not that I will faile of my Promise I will surely bring to passe what I have intended for your good Vers 14 15. But what if God be resolved to blesse the Iewes then they neede care for nothing else belike Not so the Promise is upon a condition and that 's the fourth Amplification of the Promise of an happy estate viz 4. By the Condition required at their hands These are the things that yee shall doe viz. if wee will have any favour Which are generally their Obedience declared in some particulars 1. Doing of good in two kindes 1 Speaking the truth Speake the Truth every man to his Neighbour 2 Doing of true Iustice Execute the judgement of Truth For the Manner Iudge truely according to right and true informations and Peace For the End and Effect To compose the quarrels and differences betweene private men and so preserve the publicke Peace in your Gates In the places of justice which were in those times in the entrance of the gates of the Cities And Iustice sitting at the gate is a better safe-guard for a Citie than a Corps du guard or strong Doores and Barres Verse 16. 2. Forbearing of evill in two kindes 1 Evill imaginations and purposes against our Brother And let none imagine evill in your hearts against his Neighbour as Chap 7. verse 10. 2 Swearing falsly to deceive and wrong our Neighbour And love no false oath Psalme 15.4 And an ill practice will not bee left till it be hated The not doing of these things is pressed on them by a forcible Reason from Gods hatred and detestation of such doings For all these are the things that I hate saith the Lord and them that doe them As on the contrary the other are the things that I love and such as observe them Verse 17. And thus wee have the first part of this Sermon this most excellent Praeface unto the finall decision of the maine question first proposed unto the Prophet We come in the second place to 2. The Answer it selfe which the Prophet makes to their Demand about Fasting which hee briefly resolves them of in few words His Answer consists of two parts 1 An Abbrogation of their Custome of Fasting And the Word c. Thus c. The Fast of the fourth Moneth wherein a breach was made in the Wals of Ierusalem and so the Citie taken 2 Kings 25.3 And the Fast of the fift and the fast of the seventh See Chap. 7.3.5 And the fast of the tenth wherein Ierusalem was first beleaguered 2 Kings 25.1 Shall bee to the house of Iudah joy and gladnesse Times of inward rejoycing in stead of their inward mourning and sorrow of heart And of cheerefull feasts in stead of outward fastings and abstinence from meates and drinkes 2. An Injunction to observe that which God most required and they most neglected Therefore Ye see how little God regards your Fastings t is not that hee lookes after Therefore c. or the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be rendred And And love ye the Truth or as the French Love then the Truth the Truth the substance of Religion in Obedience to God Charity to your Neighbour and let goe these outward needlesse Ceremonies and Peace This is an effect of the love of Truth It was not their Fastings Psal 37.27 but their Piety and Mercie that would procure their Peace and bring them favour from God
Raine being a usuall concomitant of lightning and thunder though also such weather is more for terrour than comfort If wee take it for Clouds what is here meant by Bright or White Clouds seeing here is a promise of Raine and such Clouds are barren Clouds as experience shewes those that are full of Raine are darke and blacke Buxdorfius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath something to this Point not improbable out of Bereschith Rabba and the Talmud to this effect The Clouds have five names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interpreted to be Nubes cursitantes i.e. Thin Clouds fleeting under the thicker and heavier that which in English wee call the Racke and these are thinne whitish Clouds that flye swiftly in the ayre most commonly before and after very rainy weather And so they may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clouds bringing raine as R. Salomon interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Sed quaere And give them showres of raine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imbrem pluviae Synonymicē yet with some Epitasis for plentifull and sufficient raine to every one grasse in the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Paraphrast wel expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Corne for the foode of man and grasse for cattell for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprises all namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frumentum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legumen as Schindler observes verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 1. 2. By the wrong meanes whereto this People had formerly trusted and bin deceived and whereto in their blindnesse they haply might have recourse againe these were their Idols and false Prophets The little helpe and great hurt which the Iewes had received from them is here largely expressed to the intent that they might learne henceforward whom to seeke unto for succour namely to God alone By that which is past he puts them in minde what should bee the successe for time to come upon like occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Seventie For the Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in generall any Image 1 Sam. 19.13 in speciall Images dedicated to Idolatrous Worship Gen 31.30.34 so here and very commonly the Paraphrast takes it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshippers of Images but the Metonymie is harsh t was to them the Idol spake vanity Have spoken How by Oracles uttered out of them or by their Priests from them That may bee and t is not unlike but the Divell used the like feates to cousen the Iewes as he did to the Graecians and other simple Gentiles But * Vide Rain Idol l. 2. c. 3. Sort. 59. seq we may take it as properly with reference to the Idolaters Prayers unto which the Idols set up as gods seemed to promise audience and performance of their wishes and so the Idolaters conceited But what they seemed to speake and promise was but vanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked deceit and cousenage there being in them no power at all to effect that good which they seemed to promise unto their Worshippers The Diviners false Prophets Sorcerers Witches Astrologers and the rest of that damned crew unto whom this People had resorted for counsel in time of their distresse have seene a lye in stead of a true Vision from God the Diabolicall fancie of a seduced braine and speaking as they conceived Have told a false dreame uttered that for a divine Revelation which was but a very dreame arising out of their owne idle heads or inspired by Sathan without all truth They comfort in vaine the Idols the Prophets have deceived the confidence which the miserable Jewes put in their power in their Prognostications which failed them when they stood in neede of their helpe and sorted to a quite contrary Event than they expected See Ier. 10.8 and 27.9 15 16. and 29.8 9. Hab 2.18 Now this their vaine confidence for prosperitie and securitie by such bad meanes
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
them though also through his side he strike at the welfare of all the Church In this part therefore we have to consider 1. The partie accused Iehoshua the chiefe Priest And he shewed me Iehoshua the High Priest 2. The partie to whom he is accused that is Christ standing before the Angel of the Lord What as a Prisoner arraigned and brought to the Barre by Satan That may be But rather standing id est * 1 King 10.5 executing his Office in offering Sacrifices and Prayers for the People Such is Satans malice and impudencie to hurt and hinder us most in our best imployments and to accuse the Saints even to their best Friend Christ Iesus For hee is here meant by the Angell of the Lord not any inferiour Angell deputed as a Iudge in this Businesse as some needlessely imagine 3. The partie accusing that is the Divell and Satan the Enemie the Adversarie and Accuser of the Brethren stood at his right hand Why Because the Accusation was as true as vehement and so Satan had the upper hand Psal 109.6 So some But rather metaphorically Satan was as readie to hinder as Iehoshua to set forwards the prosperitie of this poore People present at all turnes to crosse his endevours and to take the advantage of him Now the right hand being the proper instrument of doing any thing well and orderly that side best fits him who is minded eyther to hinder or helpe * Psal 16.8 109.31 forward ones businesse to resist him to frustrate his prayers and intercession by interposing his most bitter Accusation against him and the Iewes Verse 1. What this Accusation was appeares plainely by the third and fourth Verses 4. The Apologie and Defence that is made in behalfe of Iehoshua which consists of three parts 1. A severe Rebuke of Satans malicious importunitie And the Lord IEHOVAH id est Christ the Patron as well as Iudge of his Saints said unto Satan The Lord reproove or rebuke thee O Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Matth. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restraine thy malice and furie and stop this thy malicious Accusation Hee doth not vouchsafe to argue the cause with Satan but cuts him off short with a vehement checke and reproofe For how-ever the Accusation might be true yet by him it was maliciously and unseasonably urged Which appeares by two Reasons Christ useth why this Bill of Indictment should be presently throwne out of the Court of Heaven 1. From Gods Election of this People amongst whom to establish his Church which Satan most eagerly sought to annihilate and so to worke their finall rejection at this present even the Lord that hath chosen Ierusalem reproove thee A most emphaticall speech and powerfull to cut the sinewes of Satans Accusation God had chosen Ierusalem notwithstanding the many sinnes thereof And should then their sinnes now make that void which could not at first hinder Gods Choyse 2. From the Punishment which Iehoshua and Ierusalem had alreadie borne for their Iniquities Had they scaped scot-free Nay They have beene thorowly punished for their sinnes by 70. yeeres miserie whence they are but newly escaped Is not this a Brand pluckt out of the Fire halfe burnt and wasted by the heat of Gods wrathfull displeasure but yet a Piece Amos 4.11 a Remnant preserved in mercie from utter consumption How cruelly then and unjustly doest thou O Satan seeke to re-kindle the fire of Gods Anger against this People and to throw them againe into the Flames who were but now pluckt out of the Burning Verse 2. 2. The Absolution of Iehoshua from Satans Accusation He did truly lay many sinnes to his charge but Christ acquits him by pardoning him Iehoshua's guiltinesse is set downe in the third Verse Now Iehoshua was clothed with filthie Garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstand it not of course and meane Attyre not so glorious as the Garments of the Priests before the Captivitie for homely Apparrell may yet bee handsome but of uncleane Apparrell defiled with dirt and other filth for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies under which similitude was figured the sinnes and corruptions of Iehoshua himselfe and the People which also lay upon the High Priest And as filthie stinking rotten Ragges make the companie of one man loathsome to another so Satan hoped to render Ioshua and his Office abhominable before Christ Notwithstanding yet that he was so ill clad we may see that He stood before the Angel Christ did not abhorre his presence nor reject his service so gracious is hee to respect his Saints notwithstanding their many infirmities and to accept their obedience though mingled and stayned with much corruption The Chaldee paraphrases this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iehoshua had sonnes who tooke unto them Wives that were not lawfull for the Priests to take And accordingly in the next Verse hee expounds the taking away of the filthie Garments the putting away of those Wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this is not all though it may very well be one of those filthy Ragges and principall Sinnes objected by Satan whereof both Priests and People were guiltie as appeares in Ezra Chap. 9. 10. And in the 18. Verse of the 10. Chapter it is plaine enough that the sonnes of Iehoshua had married strange Wives A fault in the father to suffer them if not much more a fault that hee himselfe had one which as Ierome sayth is the opinion of the Hebrewes Thus wee see Iehoshua is not guiltlesse wee have therefore his Pardon in the next Verse 4. whereof there is double declaration made unto him 1. In a Type and signe of it As the Sinnes were shadowed out by the filthy Garments so the Pardon by the taking of them away And he answered and spake to them that stood before him Take away the filthie Garments from him Christ commanded the Angels that waited on him to strip Iehoshua of his Ragges 2. Plainely and in the Truth Now the favour shewed him is two-fold 1. Remission of Sinnes Behold viz. by that visible signe I have caused thine iniquities the guilt and punishment of sinne to passe from thee to be done away 2. Sanctification in the bestowing of all sufficiencie of Grace and I will clothe thee with change of Rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatorijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs not much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying more generally any Sute of Apparell or as wee speake Holy-day Apparell more costly than others worne but seldome Gen. 45.22 Iudg. 14.14 That properly signifies cleane and new Rayment put on when others are put off Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puritatibus justitijs following the sense in stead of the filthie Garments of Sinne the pure and cleane Robe of Holinesse should be given unto him Now in Scripture the Graces of Sanctification are often compared to a Robe or Garment Some here by change of Rayment understand the
it viz. the kinde of Beast that hee should ride upon And riding upon an Asse not carried in a Triumphall Chariot or on some stately Courser or on a Mule as the fashion of Kings * 1. Reg. 1.33 before and then was especially in greater Solemnities but on an Asse a poore silly Beast T is true that the riding on an Asse was a Custome not dishonourable but used even by such as were Princes and great Men as Iudg. 5.10 Speake yee that ride on white Asses yee that sit in judgement c. And the thirty Sonnes of Iair Iudg. 10.4 with the forty Sonnes and thirty Nephewes of Abdon Iudg. 12.14 are said to ride upon so many Asse-Colts likewise 2 Sam. 17.23 of Achitophel a great Counsellour of State and 2 Sam. 19.26 of Mephibosheth a Kings Sonne yet I suppose it to bee probable that at this time that old Custome was almost worne out And though meaner men did use the Asse both for Travell and Labour yet that the Princes and Kings of the Iewes for a long time especially such as they had after the Captivitie did imitate the Customes of all Nations and used the more comely and gracefull Creature the Horse However Christs Manner of riding was certainely farre from King-like Magnificence even in regard of the Beast hee rode on the rather because it was not an Asse bred up a purpose and fitted for the Saddle but a wilde Colt following his Damme labouring in the yoke * Even and upon a Colt the Foale of an Asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pullum filium Asinarum that is as the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filium Asinae turning the plurall by the singular and so Matthew 21.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pullum natum Asina subjugi used to the yoke And out of this Translation of Matthew Iunius and Piscator give the Reason why this Foale is said to bee natus Asinabus Because of his running after two Asses coupled together in one yoke whereof one was his Damme Now this Clause is * That is saith Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that Iudg. 12.7 He was buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one of the Cities of Gilead as I take it but an Exegesis of the former shewing what manner of Asse it should bee that Christ would ride on namely not one ready tamed and trained to the saddle but a young wilde Colt whereon never man sat wherein as there was a neglect of all curiositie and ornament so was there some Demonstration also of Christs power over the Creature Claresoente gloria inter humilem simplicitatem Whereas Sanctius after many others take these two Clauses severally and make that Christ first rode on the Damme then on the Colt No such thing appeares by the * So Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. â—epenâ—â—em diveâ—siâ— veri is The like repetition see Iudg. 8.19 passim Gen. 49 11. Evangelists where the accomplishment of this praediction is related * Matth. 21. Mark 11. Luc. 1â— Ioh. 12. Three of them mention nothing but the Colt and the Circumstance which they adde whereon never man sate implies that Christ rode onely on him And though Matthew say that both were brought and covered with garments scilicet that Christ might choose whether he pleased yet it s like one went lire the way being so short that that Christ went about a mile and a halfe That Mystery which many make to bee contained here that by the Asse was meant the Iewes by the Colt the Gentiles and by Christs riding of both his Dominion over all is a conceit which was merrily made by some Ancients but they that in good earnest maintaine it for a truth have too much of the Beast Further this manner of Christs Entrance as it shewed his Humilitie so doth it also imply his Peaceablenesse The Asse is a Beast used in Peace the Horse for Warre Rabbi Kimchies words are worth the setting downe Hee rode on the Asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Not for want for all the World is in his Dominion but out of Humilitie and further to shew that the Israelites should have no neede of Horses and Chariots as it followes in the next Verse And this of the Description of his Person by his excellent qualities whereby he is differenced from the unjust destroying and proude Monarchs of the World such as had afflicted the Iewes State the next is the Description 2. Of the Kingdome of the Messias what manner of Governement they should expect Not a Temporall Rule as they hoped for but a Spirituall Which is yet closely carried lest the Iewes in this their Miserie might take offence at it Now this his Kingdome is described 1 By the Meanes that should bee used for its Establishment and Propagation which are set downe 1 Negatively Not by outward Force By denying the use of all Instruments of Warre And I will cut off the Chariot of Ephraim i. e. Israel and the Horse from Ierusalem out of Iuda and the Battell Bow shall be cut off i. e. SynecdochicwÌ„s No Engine of Warre whatsoever shall bee of use in the Spirituall Kingdome of Christ typified by Ephraim and Iuda Christ should rule over all the Tribes and defend his Church but not by force of Armes Nor were the Iewes to thinke as they vainely did that under the Messias they should become Emperours of the World and bring all Nations under subjection of the Iewish Crowne by power of their victorious Armes No the Chariot the Horse the Bow all Earthly Weapons should have no force to preserve and enlarge Christs spirituall Empire over mens hearts and consciences See Esay 2.4 Micah 5.12 2 Cor. 10.4 5 6. Further this may imply that as outward Force cannot helpe forward so it shall not hinder the Kingdome of Christ 2. Possitively by the power of Preaching the Gospell of Peace And hee shall speake Peace unto the Heathen the Gentiles to whom he shall speake Peace i. e. peaceably as Psal 85.8 28.3 by publishing of the Gospell of Reconciliation See Acts 10.36 37. Ephes 2.17 2. By the Extent of it it should be as large as the World stretching it selfe into all quarters of the Earth and his Dominion shall be from Sea the Red Sea or Arabian Sea to Sea the Mediterranean Sea and from the River Euphrates to the Ends of the Earth to the utmost Bounds of the Holy Land towards Egypt viz. the River Sichor or Rhinocornra Now the Holy Ghost mentions these as the limits of Christs Kingdome not that it stretched no further but partly speaking to the capacitie of the vulgar who conceived these Bounds to bee of so large extent as beyond them there was scarce any thing partly according to the Type these were the utmost Borders first assigned a Exod. 23. Deut. 11. to the Land of Promise the Temporall Kingdome whereof was a Type of Christs Spirituall Kingdome which should extend in compasse
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