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paler mire regent Papen yi tpaine ‘ ‘ ‘ ‘ ’ . ent! seem
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COMMENTARIES

ON THE *

TWELVE MINOR PROPHETS.

VOL. V.

ZECHARIAH AND MALACHI.

THE CALVIN TRANSLATION SOCIETY,

INSTITUTED IN MAY M.DCCC,.XLIII.

FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF
JOHN CALVIN.

COMMENTARIES

ON THE

TWELVE MINOR PROPHETS.

4

BY JOHN CALVIN.

NOW FIRST TRANSLATED FROM THE ORIGINAL LATIN.

BY THE REY. JOHN OWEN,

VICAR OF THRUSSINGTON, LEICESTRRSEIRR.

VOLUME FIFTH.

ZECHARIAH AND MALACHI, 98 »
Sa)
be

EDINBURGH:
PRINTED FOR THE CALVIN TRANSLATION SOCIETY

M.DCCC.XLIX.

[@ntered at Stationers’ Ball.)

“ CALVIN WAS AN ILLUSTRIOUS PERSON, AND NEVER TO BE MENTIONED WITHOUT
A PREFACE OF THE HIGHEST HONOUR.” —BisHop ANDREWS.

EDINBURGH: PRINTED BY T. CONSTABLE, PRINTER TO HER MAJESTY.

TRANSLATORS PREFACE.

Tuis Volume completes Catvin’s CoMMENTARIES on the
TweELVE Minor Proruets,—a Work which, had he written no
other, would have been sufficient to have rendered him illus-
trious as a faithful, lucid, and practical expounder. In course
of time, when his Comments shall be carefully read, his high
merits will no doubt be duly acknowledged. The Translator
can bear this testimony, that before he read CaLvrn on the
Minor Prophets, it was to him one of the least interesting
and the least instructive portions of the ancient Scriptures ;
but that he finds it now one of the most interesting. It prac-
tically exhibits to us especially two things, which it greatly
concerns us all to know,—what God is, and what man is.
It sets before us manifest facts which prove the wonderful
mercy and forbearance of God, and also the amazing ten-
dency of man to superstition, and his persistency in his course
notwithstanding all the powerful means adopted for his
restoration.

ZECHARIAH began to prophesy two months after Haceat,
as we find by comparing Hag. i. 15, with Zech.i.1. Ezra
mentions them as the two Prophets who encouraged the
rebuilding of the Temple. Ezrav.1; vi.14

The greatest part of ZecHaRIaH was written, according to
Lowth, in prose ; but he adds that “some parts about the

vi TRANSLATORS PREFACE.

end of his Prophecy (ch. ix. x. and the beginning of xi.) are
poetical and highly embellished, and that they are suffi-
ciently perspicuous, though written by a Prophet, who of all
is perhaps the most obscure.”” The testimony of Jerome, as
to his obscurity, is the same; he says that he is “the most
obscure as well as the longest of the Twelve Minor Pro-
phets.” Marckius concedes a majestic elegance to his dic-
tion, and says, that “his enigmatical symbols may be fitly
compared with those of Amos, EzexreL, Danret, and of Jonny,
the Prophet of the New Testament.” “ His prose,” accord-
ing to Henderson, “resembles most that of EzexreL; it is
diffuse, uniform and repetitious. His prophetic poetry pos-
sesses much of the elevation and dignity to be found in the
earlier Prophets, with whose writings he appears to have
been familiar.”

The Book contains fowr parts: the first is a short mes-
sage to the Jews, ch. i. 1-6; the second includes the rest of
the first six chapters, which record a series of eight visions
confined to one single night, and vouchsafed to the Prophet
three months after the first message ; the third contains two
chapters, the seventh and the eighth; and the fourth, the
six remaining chapters.

Since the days of Catvin a dispute has arisen, originated
by Mede, respecting this last portion. Owing especially toa
quotation in Matt. xxvii. 9, 10, where JerEmian, and not
ZECHARIAH, is mentioned, many since the time of Mede,
such as Hammond, Newcome, and several German divines,
have adopted the notion, that these chapters have somehow
been misplaced, and that they belong to the book of JERz-
mau. ‘This view has been strongly opposed by Blayney and
others, who, together with Scott, Adam Clarke, and Hender-

1 Sunt aliqua sub ejus Vaticinii finem (vide cap. ix. x. et init. xi.) et

poetica et valdé ornata, et, ut in Vate omnium fortasse obscurissimo, satis
perspicua.—Preel. xxi.

TRANSLATOR’S PREFACE. vii

son, consider that there is no sufficient ground for such a
supposition, and who for various reasons think that there is
a typographical mistake in Matthew."

“Tt is alleged,” observes Blayney, “that the Evangelist
St. Matthew, ch. xxvii. 9, cites a passage found in Zech. xi.
13, as spoken, not by Zecuartau, but by the Prophet JERE-
MIAH. But is it not possible, nay, is it not much more
probable, that the word Iepeusov may have been written by
mistake by some transcribers of Marruew’s Gospel, than
that those of the Jewish Church, who settled the Canon of
Scripture, of whom ZecuartAH himself is supposed to have
been one, should have been so grossly ignorant of the right
author of those chapters as to place them under a wrong
name? It is not, I think, pretended that these chapters
have been found in any copy of the Old Testament otherwise
placed than as they now stand. But in the New Testament
there are not wanting authorities for omitting the word

Tepepsov.”
The other arguments urged by Mede and others are suc-
cessfully combated by Blayney as well as by Henderson.

1 “ AUGUSTINE mentions that in his time some MSS. omitted the name
of "Iegeziov. It is also omitted in the MS. 33, 157; im the Syriac, which
is the most ancient of all the versions. ... . The Greek MS. 22, reads
Zaxzapiov, as also do the Philoxenian Syriac in the margin, and the Arabic
MS. quoted by Beneet. Onicen and Evsestus, were in favour of this
reading. I think it very probable that Matthew did not insert either name,
but simply wrote in his Hebrew gospel 8°227 1°3, by the Prophet, just as
in chap. i. 22; ii. 5, 15; xiii. 35; xxi. 4; xxvii. 35; and that his Greek
Translator, mistaking I in ‘1° for 1, read 1°2, which he considered to be
a contraction for 17°91°3, and so rendered it 3:a "Ispewiou cov xpeQarev. This
reading having found its way into the first Greek MS. will account for its
all but universal propagation. Another conjecture supposes "Iyv to have
been written by some early copyist instead of Zpsev.”— Henderson.

The notion of HenGsTENBERG, derived from a hint by Grorius, is too
subtle and refined. He supposes that Matthew intentionally ascribed the
words to JEREMIAH, in order to show that Zechariah’s prediction was but
a repetition of what Jeremiah had foretold in chap. xviii. and xix., and to
intimate that it would be followed by a similar judgment. But this sort
of reasoning is too abstruse and artificial to be admitted.

Vili TRANSLATORS PREFACE.

The first is, that many things are mentioned in these chap-
ters which correspond not with Zecuartan’s time; the
second, that the prophecy in ch. xi. concerning the destruc-
tion of the Temple and of the people, is not suitable to the
scope of ZECHARIAH’s commission, which was to encourage
the people to build the Temple; and the third, that the
style of these chapters is different from that of the preceding
ones. These reasons, especially the two last, are justly said
to be easily accounted for by the supposition that ZECHARIAH
wrote the former portions while he was young, (ch. ii. 4,)
and these chapters in his advanced years. And Blayney
thinks that he is the ZecHartaH mentioned by our Saviour
in Matt. xxiii. 35, and that he was slain by the Jews on ac-
count of these prophecies which he announced in his old age.’

The last of the Old Testament Prophets, as admitted by
all, was Matacur. Who and what he was, we are left with-
out any knowledge. Some have supposed him to have been
Ezra under another name, or under the name of his office,
as MALAcHI means a messenger. But most think that he
lived neara century after Haaaar and Zecuartan. Usher
places him in the year 416 before Christ, and Blair in 436.
It appears certain from ch. iii. 10, that his time was after
the building of the Temple. It is most probable that he

_was contemporary with Nrnemz1an, especially after his second
return from Persia, as the same things are condemned by
both,—foreign marriages and the neglect of paying tythes.
The Jews are wont to call him the seal (OMIM) of the
Prophets.

It is observed by Lowth that Matacut wrote “in a middle
sort of style, and evidently in such a style as seems to prove
that Hebrew poetry had declined since the Babylonian exile,

1 What seems to strengthen this supposition is, that in this ease the

first and the last martyr, previous to his time, are mentioned by our
Saviour.

TRANSLATOR S PREFACE. ix

and that being now in advanced age it was somewhat verg-
ing towards senility.” But Henderson speaks in a higher
strain, “Considering the late age in ‘which he lived, the
Janguage of Malachi is pure; his style possesses much in
common with the old Prophets, but is distinguished more by
its animation than by its rhythmus or grandeur.”

The interesting character of the ComMENTARY will be found
to be in no degree diminished in this Volume, but on the
contrary increased, though some of the subjects had been
before discussed. The same thoughts, no doubt, sometimes
occur, but their different connections ever introduce some
variety. The Commentator follows his text, and very sel-
dom deviates from what it strictly requires, and the appli-
cation of it to present circumstances is generally natural
and obvious, and for the most part confined to a few sen-
tences ; so the reader’s attention is not diverted from the
passage that is explained. The main object throughout
seems to be to interpret God’s Word and to impress it on
the mind and heart, and so to apply it as to render it the
rule of our life and the support of our hopes.

The curious reader, fond of novelties, and enamoured with
speculative and fanciful notions, or one whose chief delight
is in dry criticisms, will not find much in Catviy to gratify
him: but those who possess a taste for Divine Truth, who
seek to understand what they read, and desire to be fed by
“the sincere milk of the Word,” will, through a blessing
from above, be abundantly compensated by a careful perusal
of his Comments. This is not said merely as a matter of
inference from the character of their contents, but as the

* Prophetarum ultimus Malachius medio quodam dicendi genere utitur,
atque ejusmodi plane, quod arguere videatur poesin Hebream inde a cap-
tivitate Babylonica deflorescentem, et inclinata jam etate in senium
quodammodo vergentem.—Preel. xxi.

x TRANSLATOR'S PREFACE.

result of personal experience. The testimony which the
Translator can fully bear is similar to that of Bishop Horns,
when he finished his Commentary on the Psalms, that the
labour has been attended with so much pleasure and enjoy-
ment, that the completion of his work occasions regret as
well as joy; for the time during which he has been engaged
in translating Catvrn has been the happiest period of his life.

As to the Inpices, added to this Volume, the most im-
portant is that to the subjects: and it is more useful than
general readers may perhaps consider it to be. The very
reading of it may convey no small measure of informa-
tion. The variety of subjects handled in these Volumes is
very great, so that they include almost everything in the
wide range of Theology, not indeed discussed at large, but
briefly touched upon and explained.

But as an illustration of the usefulness of this Index, let
the word Faith be taken ; and almost everything connected
with it will be found mentioned and referred to. Turn again
to the word Faithful, (Fideles,) which some of my co-workers
have rendered Believers, and perhaps in some instances more
appropriately ; and hardly anything belonging to the char-
acter, spirit, life, and trials of God’s people, will be found
wanting. If there be a wish to know what Popery is, what
is found under the word Papists will disclose almost the
whole character of the system ; and by referring to the Com-
ment all its main lineaments will be found clearly exhibited
in the character of the superstitions and idolatries of the
Jews. The real features of errors are the same in every age,
only somewhat modified by a change of circumstances: but
an enlightened observer can read Popery in the history of
the ancient Jews as clearly as in its own history. This of
course cannot be done by the spiritually blind and the de-
luded ; and yet so striking and palpable is the likeness in

TRANSLATOR 'S PREFACE. xi

not a few instances, that it is impossible for any not to see
it, except they be totally blind, and their judgment wholly
perverted.

There have been many Commentators before and after
the time of Carvin, but it may be doubted whether any of
them possessed his combined excellencies, especially the
capacity of being so plain as to be understood by common
readers, and of being at the same time so profound as to be
interesting and instructive to the most learned ; so that his
Comments do in this respect retain, in a measure, the char-
acter of the book he interprets and explains. Of his supe-
riority over his predecessors we have the striking testimony
of the learned Arminius, who, as he differed from him on
several points of no small importance, may justly be consi-
dered to have been an impartial witness. His words are
remarkable,—“ Next to the reading of Scripture, which I
strongly recommend, I advise you to read the Commentaries
of Calvin, on whom I bestow higher eulogies than Helmi-
chius did; for I consider that he is incomparable in inter-
preting Scripture, and that his Commentaries are of more
_ yalue than all that the library of the Fathers transmits to
us; so that I concede to him even a spirit of prophecy
superior to that of most, yea, of all others.”*

As to posterior Commentators, his comparative merits
cannot indeed be rated so high, as there have been in later
years Writers in this department of no ordinary character.
Not to mention Foreign Divines, our own might with advan-
tage be referred to, such as Henry, Lowth, Whitby, Dod-

? Post Scripture lectionem, quam vehementer inculco, ad Calvini Com-
mentarios legendos adhortor, quem laudibus majoribus extollo quam ipse
Helmichius; dico enim incomparabilem esse in interpretatione Scripture,
et majoris faciendos ipsius Commentarios, quam quicquid Patrum Biblio-
theca nobis tradit; adeo ut et spiritum aliquem prophetie eximium illi

pre aliis plerisque, imo et omnibus, concedam. See Merits of Calvin,
p. 51.

xii TRANSLATOR’S PREFACE.

dridge, Scott, and Adam Clarke. And yet none of these
can be regarded as in all respects equal to CaLvIN as a
Commentator. Some of them excel him as Critics, and
others in the number of their practical deductions; but he
surpasses them all in pointing out and illustrating the main
drift of a passage, in catching as it were its very spirit, and
in the power he possessed of impressing on the mind in a ~
few words both its meaning and its practical lessons. The
Comment never diverts us from the Text, it never occupies
as it were its place; but the Text. itself, expounded and
illustrated, is left fixed and riveted on the mind.
J. O.

THRUSSINGTON, July 1849.

CALVIN’S PREFACE TO ZECHARIAH.

Tue Propuectzs of ZECHARIAH come next. He wasa fellow-
helper and colleague of Hacgeat, and also of Matacut, as it
will presently appear. These three, then, were sent by God
nearly at the same time, that they might assist one another,
and that they might thus by one consent and one mouth
confirm what God had committed to them. It was indeed
of great service that several bore their testimony: their
prophecies gained thus greater authority; and this was
needful, for the people had to contend with various and most
grievous trials. Satan had already raised up great opposi-
tion to them; but there were still greater evils at hand.
Hence, to prevent them from despairing, it was necessary to
encourage them by many testimonies.

But what our Prophet had especially in view was, to re-
mind the Jews why it was that God dealt so severely with
their fathers, and also to animate them with hope, provided
they really repented, and elevated their minds to the hope
of true and complete deliverance. He at the same time
severely reproves them ; for there was need of much cleans-
ing, as they still continued in their filth. For though the
recollection of their exile ought to have restrained them, and
to have made them carefully to fear and obey God, yet it
seemed to have been otherwise; and it will appear more
fully as we proceed, that being not conscious of having been
punished for their sins, they were so secure, that there was

xiv CALVIN’S PREFACE TO ZECHARIAH.

among them hardly any fear of God, or hardly any religion.
It was therefore needful to blend strong and sharp reproofs
with promises of favour, that they might thus be prepared to
receive Christ. This is the substance of the whole.’ I shall
now proceed to the words.

1 The following is taken from The Assembly’s Annotations, slightly

altered :—
5 8th month, chap. i. 1-6.
pa oem ad your, eer month, 24th day, ch. i. 7, to ch. vii.
4th year, 9th month, 4th day, ch. vii. to the end.
Generally, to all the people, ch. i. and ii.
: to Joshua, ch. ili.
Specially, be Zerubbabel, ch. iv.
Monitory, concerning false prophets, ch. v.
Consolatory, concerning Christ, ch. vi.
WE in answering questions about fasting, ch.

Hortatory,

( ‘Types,
partly,

Plain speech,
handling
their state,

vii. and viii.

He speaks in

Under (Incarnate, ch. ix. and x.
Future, ? Christ ? Crucified, ch. xi., xii., and xiii.
After Christ, ch. xiv.

COMMENTARIES

THE PROPHET ZECHARIAL.

CHAPTER I.

Lecture One Bundred and Thirtv-fourty.

1. In the eighth month, in the
second year of Darius, came the word
of the Lord unto Zechariah, the son
of Barachiah, the son of Iddo the

rophet, saying,
. “4 The Lord hath been sore dis-
pleased with your fathers.

3. Therefore say thou unto them,
Thus saith the Lord of hosts, Turn
ye unto me, saith the Lord of hosts,
and I will turn unto you, saith the
Lord of hosts.

1. Mense octavo, anno secundo
Darii, fuit sermo Iehove ad Zach-
ariam, filium Barachie, filii Addo
(Iddo, ad verbum,) prophet, (vel,
prophetam,)? dicendo,

2. Iratus est Iehova erga patres
vestros ira.

3. Dices igitur ad eos, Sic dicit
Tehova exercituum, Revertimini ad
me, dicit Iehova exercituum; et re-
vertar ad vos, dicit Iehova exerci-
tuum.

We here learn what we have already stated,—_that Haggai

and Zechariah were by God joined together, that they might
confirm each other’s doctrine, for they had to do with a
refractory people: besides, the people had to endure hard

1 «This month, according to the sacred reckoning which begins the
year with the month Abib or Nizan, (Ex. xii. 2,) falls in with the latter
part of October and the beginning of November.”—Blayney.

2 This refers no doubt to Zechariah, and not to Iddo, according to the
usual order adopted in Hebrew, and also because the object is to show that
Zechariah, and not Iddo, was a prophet. It is a name given, as Cocceius
observes, not only to him who announces future things, but to every one
who as God’s minister proclaims his words, explains spiritual things, and
applies them to the conscience.—Ed.

16 THE TWELVE MINOR PROPHETS. LECT. CXXXIV.

and arduous trials, so that they needed more than a common
testimony to confirm them. Haggai commenced the work
of his office in the sivth month; Zechariah shortly followed
him, in the eighth month of the same year. It has already
been shown who was the Darius mentioned here; though
some interpreters dissent, we may yet learn from certain and
-indubitable proofs, that he was the son of Hystaspes. We
shall again speak of this Darius, when a better occasion will
offer itself: I wished only in passing to say thus much.

The word of Jehovah came to Zechariah. We have already
said that the word of God comes in two ways tomen. God
addresses all from the least to the greatest ; but in the first
place he sends his word especially to his Prophets, to whom
he commits the office of teaching. The word of God thus
comes to private individuals, and it comes also to teachers,
who sustain a public character, and become God’s interpre-
ters or messengers. It was thus that God’s word came to
Zechariah, not that he might keep to himself what God had
said, but that he might be a faithful dispenser of his truth.

With regard to Zechariah, they are mistaken who regard
him as the son of Jehoiadah, mentioned by Christ in Matt.
xxiii. 35. Zechariah is indeed said there to have been killed
between the temple and the altar, and he is called the son
of Barachiah:' but the counting of years will easily prove
their mistake, who would have him to be the same Zechariah.
The former, who is called in sacred history the son of Je-
hoiadah the priest, was slain under Joash. Let us now see
how many kings succeeded him, and also how many years
he reigned. That Zechariah must have been almost two
hundred years old at the Babylonian exile, if he was alive,
had he been a boy when he was stoned. Now this Zechariah,
of whom we now speak, performed the office of a Prophet
after the return of the people from exile. He must then
have been not only more than a hundred and fifty years of
age, but must have exceeded two hundred years when he
died. The idea respecting the renascence of men, being a

1 He is called the son of Iddo by Ezra, ch. v. 1; but the word son, in
Hebrew, means often a grandson or a descendant: “ Omnes qui in gradi-
bus descendentibus sunt Hebrei filios vocant.”—Grotius.

LS ee eC

CHAP. I, 1-3. COMMENTARIES ON ZECHARIAH. 17

reverie of the Jews, is not worthy of a record, much less of
a refutation. He is however called the son of Barachiah ;
but the probable conjecture is that Jehoiadah the priest had
two names, and it does not appear that he was a prophet.
However this may be, the Zechariah who was stoned in the
temple by the order of the king, was the son of the high
priest, and died more than a hundred years before the Baby-
lonian exile: but this Zechariah, had he been sixty before
he undertook the office of teaching, was not yet born when
the people were driven into exile. For we have said that
this Darius was not the Mede who reigned with Cyrus, but
the son of Hystaspes, who reigned a long time after, that is,
after Cambyses and the Magi. Their want of knowledge is
easily proved, who think that these Prophets were sent by
God before the completion of the time mentioned by Jere-
miah. As then the seventy years had elapsed, this Prophet
was no doubt born after the time when the city was de-
stroyed, the temple pulled down, and the people led captive
into Babylon. I come now to the doctrine itself.

Angry was Jehovah with anger against your fathers.’ The
Prophet here refers to the severity of the punishment with
which the Jews had been visited, in order that. posterity
might know that God, who so rigidly punishes the despisers
of his word and instruction, ought not to be provoked. For
by saying that God was angry with anger, he means, that
God wasin no common measure offended with the Jews, and
that the very grievousness of their punishment was a clear
evidence how displeased God was with them. But the ob-
ject of the Prophet was to rouse the Jews, that they might
begin seriously to fear God on seeing how dreadful is his
wrath. The Apostle states it as a general truth, that it is
a dreadful thing to fall into the hands of the living God,
(Heb. x. 30:) so also the Scripture speaks everywhere. But
Zechariah mentions here to his own people a signal evidence

1 The words may be thus rendered,—
Wroth was Jehovah,
With your fathers was he wroth.
This is more consistent with the character of the Hebrew language than
the usual rendering.
VOL. V. B

18 THE TWELVE MINOR PROPHETS. LECT. CXXXIV.

of God’s wrath, which ought justly to have smitten all of
them with terror. He does not then speak here of a thing
unknown, but reminds them seriously to consider how terri-
ble is God’s vengeance ; as a proof of this, their fathers had
been deprived of their perpetual inheritance, they had suf-
fered many degradations, and had also been harassed and
oppressed by tyrants; in short, they had been nearly sunk
in the lowest depths. Since then God had so severely dealt
with their fathers, the Prophet bids them to know that God
ought to be feared, lest they should grow wanton or indulge
themselves in their usual manner, but that they might from
the heart repent, and not designedly provoke God’s wrath,
of which their fathers had so severe an experience.

It then follows, Thow shalt say to them, Return ye to me,
and I will return to you.' The Prophet now expresses more
clearly for what purpose he had spoken of God’s vengeance,
with which he had visited his chosen people, even that their
posterity might take heed to themselves; for the common
proverb, “Fools by adversity become wise,” ought in this
case to have been verified. For where there is really a
teachable spirit, men become instantly attentive to what
God says:-but even when they are sluggish and slothful, it
is a wonder, that when they are smitten, the strokes which
they feel do not shake off at least in some degree their
torpor. Hence the Prophet, after having spoken of the
punishments which God had inflicted, exhorts the Jews to
repentance. :

It ought however to be observed, that our Prophet not
only speaks of repentance, but shows also its true character,
that the Jews might not seek carelessly to please God, as is
commonly the case, but that they might sincerely repent ;
for he says, return ye to me, and I will return to you. And

1 The verb, 2¥, means to turn, and to return. Newcome retains our
version, “turn,” but Marckius and Henderson adopt with Calvin the word
“return,” though Henderson, in ver. 4, has “turn.” The most suitable
rendering seems to be “return,” as it intimates a departure, which was
the case in both instances, with respect to the people, and also with respect
to God. They had departed from God, and God had departed from them ;
they had also departed from God’s ways. “ Return” therefore is the most
appropriate term.— Ed.

——
“i

cHap. 1. 1-3. COMMENTARIES ON ZECHARIAH. 19

this was not said without reason, when we consider in what

sort of delusions the Jews indulged themselves immediately
after their return. We have seen that they became devoted
to their private concerns, while the temple remained deso-
late; and we also know what sacred history relates, that
they married heathen women, and also that many corrup-
tions prevailed among them, so that religion almost disap-
peared. They indeed retained the name of God, but their
impiety showed itself by clear signs. It is then no wonder
that the Prophet sharply stimulates them to repentance.

Tt must at the same time be noticed, that we cannot en-
joy the favour of God, even when he kindly offers to be
reconciled to us, except we from the heart repent. How-
ever graciously, then, God may invite us to himself, and be
ready to remit our sins, we yet cannot embrace his offered
favour, except our sins become hateful to us; for God
ceases not to be our judge, except we anticipate him, and
condemn ourselves, and deprecate the punishment of our
sins. Hence we then pacify God when real grief wounds us,
and we thus really turn to God, without dissimulation or
falsehood. Now the experience of God’s wrath ought to
lead us to this ; for extremely heedless are they who, having
found God to be a Judge, do carelessly disregard his wrath,
which ought to have filled their hearts with fear. “Let no
one deceive you with vain words,” says Paul, “for on account
of these things comes the wrath of God on the children of
unbelief,” or on all the unbelieving. (Eph.v.6.) Paul bids
us to consider all the evidences which God gives of his
wrath in the world, that they may instruct us as to the
fear of God; how much more then should domestic ex-
amples be noticed by us? For the Prophet speaks not
here of foreign nations; but he says, angry has God been
with anger against your fathers. Since, then, it appeared
evident that God had not spared even his chosen people,
they ought, unless they were in the extreme refractory, to
have carefully continued in obedience to the law. Hence
the Prophet here condemns their tardiness, inasmuch as
they had made so little progress under the chastisements of

20 THE TWELVE MINOR PROPHETS. LEOT. CXXXVI.

We thus see that no excuse can be brought before God, if
we do not make a right use of all the punishments by which —
he designs to recover us from our sins. We have referred to
that general truth announced by Paul, that God’s judgment,
executed on the unbelieving, ought to be feared; it hence
follows that our insensibility is extreme, if we are not
thoroughly moved when God teaches us by our own expe-
rience, or at least when he sets domestic examples before
us, as when he punishes our fathers and others connected
with us; for this mode of teaching comes much nearer to
us.

But when the Prophet says, return ye to me, and I will
return to you, he means, as I have before stated, that though
God meets sinners, and is ready with extended arms to
embrace them, his favour cannot come to those to whom it
is offered, except a real feeling of penitence leads them to
God. In short, the Prophet means, that though they had
returned from exile, they could not expect a permanent state
of safety, except they turned from the heart to him; for if
they imitated their fathers, God had in readiness far severer
scourges to chastise them; and they might also be again
driven into exile. He then briefly reminds them, that if
they wished to enjoy the incomparable kindness with which
God had favoured them, it was necessary for them seriously
to return to him. Though then God had already in part
returned to them, that is, he had really proved that he was
pacified and propitious to them, yet he had begun by many
evidences to show that he was again offended with them;
for their fruit had either withered through heat, or had been
smitten by hail, as we have found elsewhere; (Hag. ii. 17 ;)
so that that they had already laboured for several years
under want and other evils. God then had not so blessed
them, that they could in every way recognise his paternal
favour. This is the reason why the Prophet says, J will
return to you when ye return to me.

We now perceive the meaning of the Prophet to be, that
though God had delivered his people, they ought yet to have
feared lest his wrath should suddenly burn against the un-
grateful and the wicked, and that being not in full favour,

CHAP. I. 1-3. COMMENTARIES ON ZECHARIAH. "BE

they ought also to have known that God was still offended
with them. So the Prophet shortly reminded them, that it
was no wonder that God treated them with no great kind-
ness, for they allowed no place for his favour, but provoked
his wrath, like their fathers, inasmuch as they did not from
the heart repent.

The Papists allege this passage in defence of free-will ;
but it is a most puerile sophistry. They say that the turn-
ing of God to men is the same as their turning to him, as
though God promised the grace of his Spirit as a help, when
men anticipate him. They imagine then that free-will pre-
cedes, and then that the help of the Spirit follows. But
this is very gross and absurd. The Prophet indeed means
that God would return to the Jews; for he shows that God
would in every respect be a father to them, when they showed
themselves to be dutiful and obedient children. We must
therefore remember that God does not here promise the aid
of his Spirit to assist free-will, and to help the efforts of
man, as these foolish and senseless teachers imagine, but
that he promises to return to the Jews to bless them. Hence
the return of God here is nothing else than the prosperity
which they desired ; as though he had said—‘‘ Fear me
from the heart, and ye shall not labour under hunger and
thirst; for I shall satisfy you, as neither your fields nor
your vines shall hereafter disappoint your hopes. Ye shall
find me most bountiful, when ye deal with me in a faithful
manner.” This is the meaning.

We must further bear in mind, that, according to the
common usage of Scripture, whenever God exhorts us to re-
pentance, he does not regard what our capacity is, but
demands what is justly his right. Hence the Papists adopt
what is absurd when they deduce the power of free-will
from the command or exhortation to repent: God, they say,

would not have commanded what is not in our power to do.
It is a foolish and a most puerile mode of reasoning ; for if
everything which God requires were in our power, the grace
of the Holy Spirit would be superfluous ; it would not only
be as they say a waiting-maid, but it would be wholly w-
necessary ; but if men need the aid of the Spirit, it follows

22 THE TWELVE MINOR PROPHETS. LECT, CXXXIV.

that they cannot do what God requires from them. But it
seems strange that God should bid men to do more than
what they can. It seems so indeed, I allow, when we form
our judgment according to the common perception of the
flesh ; but when we understand these truths—that the law
works wrath—that it increases sin—that it was given that
transgression might be made more evident, then the false
notion—that God requires nothing but what men can per-—
form, comes to nothing. But it is enough for us to know,
that God in exhorting us to repentance requires nothing
but what nature dictates ought to be done by us. Since
it is so, however short we are in the performance, it is not
right to charge God with too much strictness, that he de-
mands what is beyond our power.

The frequent repetition of God’s name by the Prophet is
emphatical ; it was done, that what he taught might more
sharply goad the hearts of the people. Had he simply said,
that he had a commission from above to remind the people
of the punishments which their fathers had endured, and
also to call them to repentance, this mode of teaching would
not have so penetrated into their hearts, as when the name
of God is so often brought before them—Thow shalt say,
Thus saith Jehovah of hosts, Return to me, saith Jehovah of
hosts, and I will return to you, saith Jehovah of hosts. It
surely behoved the Jews, when they heard God’s name pro-
nounced three times, to awake and to consider with whom
they had to do. For what can be more base or more dis-
graceful than for men, when God anticipates them and de-
sires to be united to them, to refuse to respond and to devote
themselves to his service ?

It is at the same time evident, that the Prophet adopted
a mode of speaking then in use: and we know that the lan-
guage of the Jews underwent a change after their Baby-
lonian exile. It lost that clearness and elegance which it
possessed before: as it clearly appears from the style of
those who wrote after the exile. I allow also that previously
the Prophets exhibited not the same degree of eloquence ;
for Isaiah differs greatly from Jeremiah andfrom Amos, It
is yet quite evident from the writings of the last Prophets,

CHAP. I. 4.

COMMENTARIES ON ZECHARIAH.

23

that the language had become somewhat muddy after the

return of the people from exile.

4. Be ye not as your fathers, un-
to whom the former prophets have
cried, saying, Thus saith the Lord of
hosts, Turn ye now from your evil
ways, and from your evil doings:
but they did not hear, nor hearken
unto me, saith the Lord.

Let us now proceed—

4. Nesitis sicut patres vestri, quia
clamarunt ad eos Prophet superi-
ores, sic dicit Iehovah exercituum,
Revertimini queso a viis vestris ma-
lis, et ab operibus vestris malis; et
non audierunt, neque attenderunt ad
me, dicit Iehovah.

In order to correct and to subdue the obstinacy of the
people, he here upbraids them with having descended from
wicked and perverse parents. The Jews, we know, too
much flattered themselves; and we know that they were
especially inflated with the vain boasting that they derived
their origin from the holy fathers. Hence it was, that they
proudly gloried in their descent. They did not at the same
time consider how much perverseness had been found in
many of their fathers. But the Prophet had something else
in view. We indeed know that when anything becomes
customary, almost all become hardened and flatter them-
selves in their vice; for immorality is then counted almost
as the law, and what is sanctioned by public consent seems
lawful. Since then they had not ceased for many years to
provoke the wrath of God, it was necessary to add this re-
proof, Be not like your fathers: for they no doubt imagined
that God approved of them, as they were not worse than
their fathers. But God shows that their fathers had been
very wicked and perverse.

Let us learn from this passage, that the examples which
are wont to be set up as a shield are so far from being of
any weight before God, that they enhance our guilt: and
yet we see that this folly infatuates many ; for at this day
the religion of the Papists seems to them holy and irrepre-~
hensible, because it has been handed down to them by their
fathers. Hence, whenever they bring forward the fathers,
they think it a sufficient defence against the charge of any
errors. But nothing occurs more frequently in the Prophets
than the truth, that examples tend more to kindle the wrath
of God, when some men become the occasion of sin to others,

24 THE TWELVE MINOR PROPHETS. LECT, OXXXIV.

and when posterity think that whatever has proceeded from
their fathers is lawful.

But we must at the same time bear in mind the design of
the Prophet, for he did not intend simply to show, that
the Jews in vain alleged the examples of the ancient; but
as I have said, he intended to shake off their self-flatteries
by which they lulled themselves asleep; and he intended
especially to put down those evil practices, which by long -
use had prevailed among them. This then is the reason
why he says, Be not like your fathers. The Spirit employs
the same sentiment in many other places, especially in the
ninety-fifth Psalm, and also in other Psalms.

Then he says, that the Prophets, who had been sent by
God, had cried to their fathers, but that they did not attend.
As then contempt of the truth had for so many ages pre-
vailed among the Jews, and as this impiety was not duly
abhorred by them, since they thought themselves to be as it
were in perpetual possession—these are the reasons why the
Prophet expressly upbraids them with this, that God’s word
had been. formerly despised by their nation—cry then did
the former Prophets. He also exaggerates again their
crime and their sin, because God had often recalled them
to himself but without success. Had the Prophets been
silent, and had God applied no remedy for their defection,
their ingratitude would not indeed have been excusable ;
but since Prophets had often been sent to them, in succes-
sion, one after other, and each had endeavoured to restore
the wretched men to a state of safety, not to attend to their
holy and serious admonitions, by which God manifested
his care for their wellbeing, was a much more atrocious
crime.

We hence learn, that when we find any people prone to
this or that vice, it ought to be resisted with greater dili-
gence ; for Satan almost always employs this artifice—that
when he finds us prone to this or that vice, he directs all
his efforts to drive us headlong into it.

As then the Prophets had been for a long time despised
by the Jews, Zechariah designedly brings before them that
perverseness which had been too long known, Cry then did

CHAP. I. 4. COMMENTARIES ON ZECHARIAH. 25

the former Prophets,’ saying, Thus saith Jehovah of hosts,
return ye, I pray, from your evil ways, and from your evil
works ; but they heard not nor attended. After having spoken
of God’s kind invitation, which was a singular pledge of his
love, since he thus manifested his concern for their safety,
he shows on the other hand how unworthily the Jews had
conducted themselves, for they obstinately rejected this
favour of God. They were indeed more than sufficiently
proved guilty ; for by saying, Return ye, I pray, from your
evil ways and from your evil works, he assumes it as a fact
that the reproofs given were just. And he farther says, that
they refused to hear. Hence their perverseness was less
endurable ; for though they were self-condemned, they did
not yet repent, nor deigned to hearken to God. And he
subjoins the words, nor did they attend ; for by this repeti-
tion? is more fully expressed, not only their stupidity, but
their strange madness, inasmuch as they had so rejected
God, and closed up the door of his favour, as though they
sought designedly to drive him far from them, lest he should
come to them.

PRAYER.

Grant, Almighty God, that as thou hast not only once embraced
us in thy paternal bosom, when it pleased thee to offer to us the
salvation obtained by the death of thine only-begotten Son, but

1 This sentence is peculiar in its construction. Our version, “unto
whom the former Prophets have cried,” gives the meaning, but not the
form of the sentence, which perhaps can hardly be done except in Welsh ;
but in that language the idiom is exactly thesame. The relative “whom,”
WS, comes first, then the verb, followed by a pronoun having a preposi-
tion prefixed to it—“ to them,” 7x. The literal rendering in English
would be, “ whom they called (or cried) to them, the Prophets the former.”
The rendering in Welsh would be the Hebrew word for word—

Y rhai y galwodd arnynt y prophwydi blaenorol.
Cavin in his version renders WS, “ quia,” which is not correct; it ought
to have been “ quibus.”— Ed.

* It is not perhaps exactly a repetition. Newcome retains our version,
“hear” and “hearken ;” but Henderson has “ hearken” and “ give heed.”
The first, YOW, is the mere act of hearing; but the second, YP, means
attention; it signifies to incline the ear so as to listen. The Jews had

been unwilling to hear, or to give the least attention to what had been
said to them.—Ed.

26 THE TWELVE MINOR PROPHETS. LECT. CXXXV.
continuest also daily to invite us to thyself, and also to recall the
wandering to the right way—O grant, that we may not always
remain deaf and hardened against thy warnings, but bring to
thee hearts really submissive, and study so to devote ourselves
to thee, that it may be evident that we have not received thy
grace in vain; and may we also continue in the constant fruition
of it, until we shal] at length fully attain that blessed glory,
which having been obtained for us, is daily set before us by the
teaching of the Gospel, that we may be confirmed init. May .
we therefore make such continual advances, through the whole
course of our life, that having at last put off all the corruptions
of our flesh, we may be really united to thee in that perfect
purity to which thou invitest us, and which we hope for, —
the grace of thine only Son.—Amen.

Lecture One Bundred and Thirty-five.

5. Your fathers, where ave they?
and the prophets, do they live for
ever?

6. But my words and my statutes,
which I commanded my servants
the prophets, did they not take hold
of your fathers? and they returned

said, Like as the Lord of hosts
thought to do unto us, according to
our ways, and according to our do-
ings, so hath he dealt with us.

5. Patres vestri, ubi sunt? et
prophetee, an in perpetuum vivent ?

6. Atqui verba mea et statuta
mea, que mandavi servis meis pro-
phetis, annon apprehenderunt patres
vestros? et reversi sunt et dixerunt,
Sicut cogitaverat Iehova exerci-
tuum facere nobis secundum vias
nostras, et opera nostra, ita fecit
nobiscum.

In what we considered yesterday Zechariah reminded the
Jews of the conduct of their fathers, in order that they might
not, by their continued sins, bring on themselves new pun-
ishments. Many interpreters think that the sentiment con-
tained at the beginning of the fourth verse is now confirmed,
your fathers, where are they? for it seems to them that God
is here exulting over the Jews—“ Think now what has hap-
pened to your fathers ; are they not all gone and destroyed ?”
They suppose also that the Jews answer, taking the latter
clause as spoken by them, “The Prophets also, have they
not perished? Why do you mention to us the fathers ?
There is no difference between them and the Prophets; it is
not therefore a suitable argument.” And then in the third
place, they consider that God refutes the answer given by

OHAP.1.5,6. COMMENTARIES ON ZECHARIAH. 27

the Jews, “But my words and my statutes, what I had
entrusted to the Prophets, have not been without their
effect.” This view of the passage has been adopted by
many, and by all of the most ancient interpreters ; and those
who followed them have been disposed to subscribe to it."
But more probable is the opinion of Jerome, who under-
stands the latter clause of false Prophets,—“ Your fathers
and your Prophets, where are they?’ as though God thus
reproved the Jews: ‘‘See now, have not your fathers miser-
ably perished, and also the Prophets by whom they were
deceived?” Thus Jerome thinks that the object in both
clausts is to shake off the delusions of the Jews, that they
might not harden themselves against God’s judgments, or
give ear to flatterers. This interpretation comes nearer to
the design of the Prophet, though he seems to me to have
something else in view.

I join the two clauses together, as they may be most fitly
united—* Your fathers and my Prophets have both perished ;
but after their death, the memory of the doctrine, which
has not only been published by my servants, but has also
been fully confirmed, is to continue, so that it ought justly
to terrify you ; for it is very foolish in you to enquire whether
or not the Prophets are still alive; they performed their
office to the end of life, but the truth they declared is im-
mortal. Though then the Prophets are dead, they have not
yet carried away with them what they taught, for it never
perishes, nor can it at any age be extinguished. The un-
godly are also dead, but their death ought not to obliterate
the memory of God’s judgments ; but after their death these
judgments ought to be known among men, and serve to
teach them, in order that posterity may understand that
they are not presumptuously to provoke God.” This seems
to be the real meaning of the Prophet.

By saying, Your fathers where are they ? and the Prophets,
do they live for ever ? he makes a concession, as though he

1 This notion was originated by the Targum. The second was adopted
by Cyril and others, as well as by Jerome; but Drusius, Grotius, Mede,
Marckius, Newcome, and Henderson agree with the view given by Calvin.

28 THE TWELVE MINOR PROPHETS. LECT. CXXXV.

had said, ‘ I allow that both your fathers and my Prophets
are dead ; but my words are they dead?” God, in a word,
distinguishes between the character of his word and the con-
dition of men, as though he had said, that the life of men is
frail and limited to a few years, but that his truth never
perishes. And rightly does he mention the ungodly as well
as the Prophets ; for we know that whenever God punishes
the-despisers of his word, he gives perpetual examples, which
may keep men in all ages within the boundaries of duty.
Hence, though many ages have passed away since God over-
threw Sodom and Gomorrah, yet that example remains, and
retains its use to this day; for the ruin of Sodom is a nairror
in which we may see at this time that God is the perpetual
judge of the world. Since then the ungodly have perished,
the punishment with which God visited their sins ought not
to be buried with them, but to be ever remembered by men.
This is the reason why he says, “ your fathers are dead:
this you must admit; but as they had been severely chas-
tised, ought ye not at this day to profit by such examples ?”
Then he says, “my Prophets also are dead ; but it was my
will that they should be the preachers of my truth, and for this
end, that after their death posterity might know that I had
once spoken through them.” ‘To the same purpose are the
words of Peter, who says, that he laboured that the memory
of what he taught might continue after he was removed from
his tabernacle. “As then,” he says, “ the time of my dis-
solution is at hand, I endeavour as far as I can, that you
may remember what I teach after my death.” (2 Pet. i.
15.) We now perceive the object of the Prophet.

He then immediately adds, But my words and my statutes*
which I have committed to my Prophets, have they not laid
hold on your fathers? We have seen that he made a con-

1 « Statuta mea,” ‘PM; “decreta,” Dathius; “ decrees,” Henderson.
The word means what is defined or appointed, as an order or a course, or
a portion. It signifies here the portion defined and allotted to the Jews,
the judgments denounced on them, which had been executed. They were
God’s defined and allotted portions, what he had exactly described and
defined by his Prophets. He says first, “ my words,” a general term, and
then, to express more distinctly what was intended, he adds, “ my decrees,”
or my appointments, or my allotted portions.—Zd.

cHaP. I. 5, 6. COMMENTARIES ON ZECHARIAH. 29

cession in the last verse; but here God expressly declares
what I have stated—that though men yanish, or are hence
removed after a short time, yet heavenly truth is ever firm,
and retains its own power. But the Prophet uses another
form of expression, My words, he says, which I have com-
mitted to my servants, the Prophets, have they not laid on’
your fathers? that is, “ ought the remembrance of the
punishment, by which I intended to teach you, and your
children, and your grandchildren, that ye might not provoke
my wrath as your fathers did, to be lost by you? Since
then ye see the effect of my doctrine in your fathers, why
do ye not consider, that as I am always the same, my words
cannot possibly be in vain at the present day, or be without
effect?’ We now then see how clearly the Prophet dis-
_tinguishes between the word of God and the condition of
men; for God does not declare what is empty, nor give
utterance to words which produce no effect ; but he executes
whatever he has committed to his Prophets.

He then adds, They returned and said,? As Jehovah of
hosts had purposed to do to us on account of our ways and our
works, so hath he done. Added here is a confession, which
ought to have perpetually stimulated the Jews, while they saw
that the obstinacy of their fathers had been subdued by the
scourges of God. It is indeed true, that though they had
been sharply chastised, many of them did not yet really re-
pent. God however extorted from them the confession that
they were justly punished. Even the ungodly then had been
constrained to give glory to God, and to confess that they
were justly treated as guilty; but their children became
immediately forgetful—was this a stupidity capable of being
excused? He at the same time indirectly warns posterity

1 « Overtake” is adopted by Newcome and Henderson ; “ supervenerunt
—came upon,” Grotius. God's judgments pursued and overtook them as
a hunter his prey, or an enemy a flying enemy.— Ed.

* « Adeo ut reversi dixerint—so that when they returned they said,”
Jun. et Trem., and Piscator ; “so that they turned and said,” Henderson.
Neweome continues the question from the preceding line, “ and did they
not return and say?” The “return” here seems not to have been from a
sinful course, but from exile. The confession was made by those who re-
turned from Babylon. The sentence may be thus rendered, “ when they
returned, they said.” —Ed.

30 THE TWELVE MINOR PROPHETS, LECT. CXXXV.
that they might not imitate the negligence of their fathers,
who would not have repented had they not been severely
chastised ; but that they might, on the contrary anticipate
the judgment of God. We then see why the Prophet men-
tions that the Jews, who had been severely treated, freely
confessed that they had been chastised by the hand of God;
but we must notice the words.

He says, that the fathers had returned. Though their .
repentance was not sincere, yet God intimates that such
was their punishment that it drew from them the confession
that is here mentioned. What then could their posterity
mean ? or how could they become so audaciously mad against
God, when they saw that their fathers and their obstinacy
had been, as it were, broken down by the severe strokes by
which God had smitten them? He then subjoins, and said,
As Jehovah hath prepared to do, &e. They confessed that
they suffered evils not through chance, but that the purpose
of God was thus fulfilled, which they had previously despised
and almost derided. They further confessed, that they justly
suffered ; and they referred to their works and to their course
of life. Since, then, the fathers had made this confession,
who had hardened themselves long in their sins, their pos-
terity were wholly without excuse in going on still to their
own ruin, in continuing impenitent, though warned by ex-
amples so memorable. This is the import of the passage.
It now follows—

7. Upon the four and twentieth
day of the eleventh month, which
is the month Sebat, in the second
year of Darius, came the word of
the Lord unto Zechariah, the son
of Barachiah, the son of Iddo the
prophet, saying,

8. I saw by night, and behold a
man riding upon a red horse, and
he stood among fhe myrtle-trees
that were in the bottom; and be-
hind 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.

7. Die vicesima quarta undecimi
mensis, hic est mensis Sebath, anno
secundo Darii, fuit sermo Iehovee ad
Zachariam, filium Berechie, _filii
Addo (vel, Iddo,) Prophets, (vel,
Prophetam ; sed melius quadrat ac-
cusativus,) dicendo,

8. Vidi nocte, et ecce vir equitans
super equum rufum, (vel, rubicun-
dum,) et ipse stabat inter myrtos
quee erant in profundo: post eum equi
rufi, (vel, rubicundi, idem est nomen,)
varii, (vel, medii coloris,) et albi.

9. Et dixi, Qui isti, Domine mi?
Et dixit mihi Angelus qui loque-
batur mecum, Ego ostendam tibi
quinam isti sint.

ee ©
seat

CHAP.1. 7-11. COMMENTARIES ON ZECHARIAH. 31

10. Andthemanthatstoodamong 10. Et respondit vir qui Malas
the myrtle-trees answered and said, inter myrtos et dixit, Hi sunt
These are they whom the Lord hath misit Iehova ad parianbralaiit a
sent to walk to and fro through the im terra.

11. And they answered the pais 11. Et responderunt Angelo Ie-
of the Lord that stood among the hove qui stabat inter myrtos et
ages meee and said, We have dixerunt, Perambulavimus in terra,

to and fro through the et ecce tota terra quiescit et tran-
ear and, behold, all the earth quilla est.
sitteth still, and is at rest.

Here is related a second prophecy, connected with a vision.
At the beginning God alone spoke and gave commission to
his Prophet to reprove the Jews: he now confirms the pre-
diction as to the reduction of the city ; for to the word is
added a vision, which is, as we have seen elsewhere, a sort
of seal. As the vision is obscure it may be variously ex-
plained, but I shall endeavour to accommodate it, without
any refinements, to our use ; and so no ambiguity will re-
main, provided we seek to be soberly and moderately wise,
that is, provided we aim at no more than what edification
requires.

The Prophet says, that a vision was given him; and he
saw a horseman among the myrtles sitting on a red horse;
and with him there were horses red, variegated,’ and white,
and haying no doubt riders. So I understand the passage ;
for extremely gross is the idea that the horses spoke. There

were then, as it were, a troop of horsemen ; but the Prophet

says, that one appeared as the chief leader, who was accom-
panied by others. In the meantime an angel stood at the
side of the Prophet, who led him, and showed to him his con-
cern for the holy city and the chosen people. He then adds,
that these horsemen had returned from an expedition ; for
they had been sent to review the whole world and its differ-
ent parts. He therefore says, that they had returned from
their journey, and also that the whole earth was quiet, that

1 Varii”—_D'PwW ; “ ~<ee:—variegated, parti-coloured,” Sept. ; “ dun,”
Newcome ; “bay,” Henderson ; “ gilvus-ash colour,” Bochart ; “ brown,”
Blayney. It seems to have been a mixed colour, between red and white,
to denote a mixed state of

“ They had horses to show their power and celerity, and horses of differ-
ent colours to intimate the difference of their ministries.” —Neweome.

32 THE TWELVE MINOR PROPHETS. LECT. CXXXYV.

men enjoyed peace and tranquillity everywhere. At length
he adds, that the angel of God cried out, How long, Jehovah,
wilt thou not show mercy to Jerusalem ? For the angel,
touched with grief on hearing that all the heathens were
enjoying rest, expostulates with God ; for it seemed a very
unbecoming and strange thing that the faithful alone should
be oppressed with adversities, while others lived in peace
and enjoyed their pleasures. There follows at length an ~
answer from God, as we shall presently see. me

But let us now enquire the Prophet's design. I regard
this as the object—that horsemen were presented to the
Prophet, that he might know that God does not remain shut
up in heaven and neglect the affairs of men; but that he
has, as it were, swift horses, so that he knows what things
are everywhere carried on. As then kings having horses at
command, send their riders here and there, and bid them
soon to return to them that they may know what to do; so
the Prophet ascribes here to God the character of a chief
sovereign, who enquires respecting all the affairs of men.
It is indeed certain, that God receives no information from
angels, for nothing is hid from him: nay, all things were
fully known to him before he created angels. God, therefore,
needs no such helps in order to know what is going on from
the rising to the setting sun ; but such a mode of speaking
often occurs in Scripture ; and it is a common thing, that
God assumes the character of man in order that he may
more familiarly instruct us. Let us then especially bear in
mind, that the riders who appeared to the Prophet were
angels, who are ever ready to serve God. And they were
sent here and there, not that they might declare to God any
thing unknown to him, but that we may believe that God
cares for human affairs ; and that though angels appear not
to us they are always engaged, and survey the world, so that
nothing is done without the knowledge and will of God.
This is one thing.

The Prophet says also, that the vision was given him in
the night: he refers no doubt to what actually took place,
and also to the manner in which he was taught ; for though
the vision was not given in vain, yet God meant that it should

i i a el a mF el
, 4

CHAP.1.7-11. COMMENTARIES ON ZECHARIAH. 33

not be plain, in order that he might give by little and little
a glimpse of hope to the Jews. As then God did not intend
to exhibit in full light what he afterwards in due time
taught them, the vision appeared in the night. And to the
same purpose is what he says respecting the angels, that
they were in a dark or deep place, and that they were among
the myrtles. For to consider what is here said allegorically
seems to me frivolous. I will, therefore, not refinedly dis-
cuss here the nature of myrtles: but as we know that the
trees are dark and afford a thick shade, God intended, I
have no doubt, by the sight of them, to produce an effect on
the Prophet’s mind, so that he might understand that the
prophecy was yet obscure, and that the time for a plain and
clear revelation was not come. There were then horsemen
among the myrtles, that is, under these dark and shady
trees ; and also in a deep place and in a thick shade. We
see how aptly these things correspond. Some think that by
their colours is designated the state of the people, being
that of sorrow and of joy; for though quietness in part was
restored to the people, yet much darkness remained and
much perplexity in their affairs: but as this idea is proba-
ble, I do not reject it, provided we retain what I have stated,
that the obscurity of the Prophecy is noted by the deep
valley and the myrtles.

There was one more eminent than the rest, and in this
there is nothing unusual ; for when God sends forth a com-
pany of angels, he gives the lead to some one: and this is
the reason why one is described here as more illustrious
than all the others. If we regard this angel to be Christ,
the idea is consistent with the common usage of Scripture ;
for Christ, we know, being the head of angels, ever exercises
such dominion over them, that in obeying God they do no-
thing but under his authority. It may be then that one
angel. assumed here a pre-eminence over the rest, that the
Prophet might think of the Redeemer, who exercises power
over angels and the whole Church.

With regard to the different colours the Prophet no doubt
understood that they designated the offices allotted to angels,
as some convey God’s benefits, and others come armed with

VOL. V. C

34 THE TWELVE MINOR PROPHETS, LECT. CXXXV.

scourges and swords. For what was the design of the
vision in which some riders appeared on white horses, some
on red, and some on bay, (or, on those of a mixed colour,
which is more probable,) except that God intended to show
that he sent angels, not only that they might survey the
state of things, but that they might also come to chastise
men, or to be ministers of his benefits ? Besides, it was God’s
purpose, as I have already hinted, to make it known, that
nothing is carried on in this world but what is known by
angels, who are his emissaries and agents.

They said that the whole earth was then quiet,’ that is, the
countries bordering on Judea, or the oriental regions. Hence
a greater confidence might be entertained by the Jews, for
with the prayer of the angel is connected a complaint—
“ God of hosts, what is thy purpose?” that is, “Is it thy
will that all others should enjoy quietness and peace, while
enemies are continually hostile and troublesome to thy
people? Is it right that thy Church should be ever miser-
ably distressed, while heathens, who have no care for religion,
should be so bountifully favoured by thee? Is it not better
that the memory of thy name should be extinguished,
and that all worship should fall to the ground, than that so
unjust a reward should be returned to thy servants?” We
now see the design of the vision, even that the Jews might
be assured that the distresses which they endured would not
be perpetual. How so? because God slept not in heaven,
but had his runners ; and further, since his will was that all
nations should be tranquil, he would no doubt have at length
a regard for his own people, so as to deliver them from their
troubles.

Though then the vision is obscure, yet its design is not
doubtful. Besides, if we are content with what is moderate,
there will be found here nothing so perplexing but that we
may easily learn at least the import of the Prophecy. But
the curiosity of those interpreters has done much harm, who
by examining every single syllable have advanced many

1 The literal rendering is, “ All the earth sits and rests.” It is repre-
sented as a man sitting and quietly taking his rest. There was then peace
throughout the Persian empire, which is set forth here as the whole earth.

CHAP.I. 7-11. COMMENTARIES ON ZECHARIAH. 35

puerile things. There is therefore nothing better than to
attend to the design of the Prophet, and then to regard the
circumstances of the time, and thirdly, to follow the analogy
between the signs and things signified.

I have said that angels are here introduced, because it
would be difficult for us to ascend to the highest glory of
God. - God, we know, is not constrained by necessity to
employ angels as ministers to execute his judgments, to
punish men, or to confer benefits: for God himself is suffi-
cient for all these things. Why then does he employ angels
and make use of their ministration, if it be superfluous ?
The obvious answer is this—as we are prone to unbelief, we
ever tremble in dangers, except we know that God is pre-
pared with many forces to help us in time of need. When
it is said in Psalm xxiv. that angels encamp around those
who fear God, is it not a much more effectual relief than if
it had been simply said that God is our citadel? It is indeed
said in many places that God is an unassailable fortress ; but
as many still continue to doubt when they hear that there
is a sufficient defence for them in God, he consults now their
weakness, and adds, “Icome with a great host; Iam not alone
your helper, but thereis a great army ready at my bidding.
Whenever then it may please me a troop of angels, yea,
many myriads shall assemble together.’ When therefore
God thus speaks, it is a mode of teaching suitable to the
capacities of men. So now, when Zechariah sees many
runners, who have been sent by God to perambulate and to
survey the earth, it may with greater certainty be learnt
that nothing is carried on without design or by chance in
the world, but that all things come before God, and that the
manner in which all things occur is set forth by the
angels. In the same way is the representation given in the
first chapter of Job: All the sons of God, that is, angels,
came before his throne ; and also among them Satan came ;
for though he does not willingly obey God, yet while he per-
ambulates the earth, he at the same time executes God’s
judgments, though unwillingly. We now then see the
reason why God did not himself appear, and testified to the
Prophet, that whatever took place among the nations was

36 THE TWELVE MINOR PROPHETS. LECT. OXXXV.

known to him; but he shows that his runners rode swiftly
through the whole earth, and returned afterwards to the
heavenly tribunal, and proved that they had carefully per-
formed their office.

Now the Prophet says, that he had this vision in the
eleventh month, called Sebat,' and on the twenty-fourth day of
the month ; that is, in the third month after his first Pro-
pheey. He had in the eighth month sharply reproved the —
Jews: now a consolation is added, lest they should despair, —
but know that they were still the objects of God’s care. And
possibly the reproof referred to had been effectual; nay, it is
probable, that the Prophet did not labour in vain in exhort-
ing the Jews to true and sincere repentance. When there-
fore they had given some evidence of religion, we see that
God afterwards treated them more kindly, and set before
them the hope of a future deliverance.

With regard to the night time, it is of importance to ob-
serve, that though God does not always set forth with full
clearness his predictions, they are not yet without instrue-
tion, provided we be attentive, and provided also we suffer
ourselves, while in darkness, to be ruled by the spirit of
knowledge. By whatever different means then God may
teach his faithful people, he always teaches them something
useful, provided they murmur not when any thing is for a
time obscure, but wait for the day of full revelation. And
this is the design of Paul’s admonition, “ If ye think other-
wise, this also will God reveal to you.” Let us then know that
God’s manner of teaching is not always the same, but that his
teaching is always profitable, provided the faithful retain due
moderation and sobriety, and suffer themselves to be guided
step by step by God. This observation is to be applied to
the whole verse, when it is said, that the horses and the
horsemen stood under the myrtles, and also in a low place.

And, then, as to the various colours of the horses, it
ought not to be deemed strange, that God should thus allot
different offices to angels; for he does not always punish us
by the ministry of Satan. He has celestial angels, when it

_1 © This month corresponded with the latter end of January and begin-
ning of February.”—Blayney.

CHAP. 1. 7-11. COMMENTARIES ON ZECHARIAH. 37

pleases him, as executioners of his vengeance ; and he some-
times employs devils for this purpose. However this may
be, it is in his power to delegate angels as ministers of his
kindness, or to send them to execute his vengeance, so that
they appear in red colour, or in some other. In conclusion,
it ought also to be borne in mind, that angels do stand be-
fore the tribunal of God, after having diligently perambu-
lated the earth, not after the manner of men: for it would
be gross and puerile to imagine angels sitting on horses,
inasmuch as they are spirits who are confined to no certain
place ; but as we cannot understand, according to our capa-
cities, the celestial mysteries of God, it is necessary that
such representations should be set before our eyes. How-
ever this may be, it ought to remain a fixed principle, that
angels are always employed, for they survey the earth, that
nothing may be done or carried on without design; and
they are also sent with power and authority, so that they
are, as it were, the hand of God: and at one time they exe-
cute his judgments, inflict punishments, as it has been
said ; and at another they come with blessings from God.
This then is the meaning as to the horsemen. I cannot
proceed farther: the rest I shall defer.

PRAYER.

Grant, Almighty God, that since we live here as in thick darkness,
and are also surrounded with so much darkness of ignorance, that
we often entertain doubts as to thy providence, and think our-
selves forsaken by thee whenever thou dost not immediately suc-
cour us,—O grant, that with our minds raised above, we may
contemplate those things which thou hast once revealed to thy
servant Zechariah, and not doubt, but thou lookest on us also
and commandest thy angels to take care of us, and to raise us up
in their hands, and to guide us in all our ways, yea, in all the
crooked windings of this life, so that we may learn to commit
ourselves to be wholly ruled by thee, and thus suffer ourselves
to be drawn and turned here and there in the world, so as still
to follow the way which thou hast pointed out to us, and to pro-
ceed straight towards the mark which thou hast been pleased to
set before us, until we shall at length be gathered into that eter-
nal rest, which has been obtained for us by the blood of thine
only-begotten Son.—Amen.

38 THE TWELVE MINOR PROPHETS. LECT. CXXXVI.

Lecture One Bundred and Thirty-sirxth.

12. Then the angel of the 12. Et respondit Angelus Iehove et dixit,
Lord answered and said, O Iehova exercituum, quousque tu non mi-
Lord of hosts, how long wilt sereberis Ierusalem et urbium Iehudah,
thou not have mercy on Je- _quas sprevisti (vel, detestatus es ; alii vertunt,
rusalem, and on the cities of quibus iratus fuisti; DY? utrumque signifi-
Judah, against which thou cat; sed videtur melius quadrare prior ille
hast had indignation these sensus, quas ergo sprevisti) his septuaginta
threescore and ten years? annis?

THE Prophet now shows that the angel who was his guide
and teacher, became even a suppliant before God in behalf
of the welfare of the Church. Hence the probable opinion
is, that this angel was Christ the Mediator. For they who
say that it was the Holy Spirit, who forms prayers in our
hearts, seem to depart very far from the meaning of the
Prophet: and it is nothing new, that Christ should exer-
cise care over his Church. But if this view be disapproved,
we may take any one of the angels to be meant. It is cer-
tain that it is enjoined them all to minister to the salvation
of the faithful, according to what the Apostle says in the first
chapter of the Hebrews; and indeed the whole Scripture is
full of evidences, which prove that angels are guardians to
the godly, and watch over them; for the Lord, for whose
service they are ever ready, thus employs them: and in this
we also see the singular love of God towards us; for he em-
ploys his angels especially for this purpose, that he might
show that our salvation is greatly valued by him.

There is then nothing wrong, if we say that any one of
the angels prayed for the Church, But absurdly, and very
foolishly do the Papists hence conclude, that dead saints
are our advocates before God, or that they pray for us; for
we never read that it is an office committed to the dead to
intercede for us; nay, the duties of love, we know, are con-
fined to the present life. When, therefore, the faithful re-
move from this world, having finished their course, they
enter on a blessed life. Though then the case is different,
yet the Papists foolishly pass from angels to the dead: for

CHAP. I. 12. COMMENTARIES ON ZECHARIAH. 39

as it has been stated, the case of the faithful has been com-
mitted to angels, and they ever watch over the whole body,
and over every member of it. It is then nothing strange
that they offer prayers for the faithful; but it does not
hence follow, that angels are to be invoked by us. Why
does Scripture testify, that angels supplicate God for us?
Is it that each of us may flee to them? By no means;
but that being assured of God’s paternal love, we may
entertain more hope and confidence; yea, that we may
courageously fight, being certain of victory, since celestial
hosts contend for us, according to what appears from many
examples. For when the servant of Elisha saw not the
chariots flying in the air, he became almost lost in despair ;
but his despair was instantly removed, when he saw so
many angels ready at hand for help, (2 Kings vi. 17;) so
whenever God declares that angels are ministers for our
safety, he means to animate our faith; at the same time he
does not send us to angels; but this one thing is sufficient
for us, that when God is propitious to us, all the angels have
a care for our salvation. And we must further notice what
is said by Christ, “ hereafter ye shall see angels ascending
and descending,” (John i. 51,) which means, that when we
are joined to the head, there will thence proceed a sacred
union between us and angels ; for Christ, we know, is equally
Lord overall. When, therefore, we are united to the body
of Christ, it is certain that angels are united to us, but only
through Christ. All this favour then depends on the one
true Mediator. Far then is it from being the case, that
Scripture represents angels as patrons to whom we may pray.
The meaning then is what we have stated, when Zechariah
says, that the angel thus prayed, O Jehovah of hosts, how long
wilt thow not have mercy on Jerusalem and the cities of
Judah ?

The angel seems in this place to have indirectly blamed
God for having too much delayed to bring help to his
Church: but this mode of speaking, we know, frequently
occurs in the prayers of the saints; they in a manner
charged God with delay, that is, according to the perception
of their flesh. But this is not inconsistent with the obedi-

40 THE TWELVE MINOR PROPHETS, LECT. CXXXVI.

ence of faith, since the faithful submit at length to the
counsel of God. Hence, however familiarly they may often
expostulate with God, when he seems to delay and to with-
hold his aid, they yet restrain themselves, and at length feel
assured that what God has appointed is best. But they thus
pour forth their cares and their sorrows into the bosom of
God, in order to disburden themselves. The angel now
adopts this form when he says, “ How long wilt thou not
show mercy?” It is not however the complaint of unrea-
sonable fervour, as that of the ungodly, who in praying
accuse God, rage against him, and quarrel with his judg-
ments. The angel then was not moved by any turbulent
feeling, nor were the saints, when they adopted this mode
of praying ; but they did what God allows us allto do; they
thus disburdened their cares and sorrows.

We ought at the same time to notice the special import
of the words, “ how long,” ‘WO, od-mati? The angel
indeed afterwards explains himself, when he expressly
mentions the term of seventy years. It was not then
without design, or through a strong impulse of feeling, that
the angel said, How long? but he had regard to a memor-
able prophecy, which was in the mouth of all the godly ; for
God had fixed seventy years for the exile of the people.
Since the people knew that a time had been predetermined
by God, he does not here supplicate God according to his
own will, but only alleges the promise itself: and it is an
usual thing with the saints to plead before God what he has
promised to them. What indeed can better sustain our
hope? and what can give us a greater encouragement in
praying, than when we plead with God according to his
promises? For God will have our prayers to be founded
first on his gratuitous goodness, and then on the constancy
of his faithfulness and truth. When therefore they thus
address God, “ O Lord, thou art true, and thou hast promised
this to us ; relying on thy word, we dare ask what otherwise
we could not,’—they certainly do not exceed the limits as

1 The Hebrew literally is, “this seventies year.” A similar anomaly is
age in Welsh, “ this ten year and sixty,” or “this sixty year and ten.”—
od.

oHapP. I. 12. COMMENTARIES ON ZECHARIAH. 41

though they prescribed to God a law, but anxiously seek to
obtain what had been freely offered. We have seen that the
angel does not here complain of delay, but that he founded
his plea on that remarkable prophecy, in which God had
fixed the term of seventy years for his people.

They who lay hold on this place for the purpose of show-
ing that the people had returned before the time, rely on a
very frivolous refinement: for the angel does not say that
the time of exile was completed on the very day in which
he made this prayer ; but as it had already elapsed, yea and
many years had passed by since the people had begun to
return, and yet the favour which the faithful expected had
not appeared, the angel complains, that though the seventy
years had elapsed, yet a restoration, such as had been pro-
mised, had not taken place. But that the people had not
returned before the time fixed for their exile, we have al-
ready proved by many and strong reasons. And they per-
vert things who obscure the favour of God in the restoration
of his people ; for they do not make it that redemption of
which the Prophets had spoken so much. They therefore
rob God of this high honour. Besides, the Scriptures in
many places testify that Darius and Cyrus were moved in
this case by the impulse of God and by the secret guidance
of his Spirit. It hence follows that this redemption was the
work of God. And God knew, as it is well known to all the
godly, how to regulate alleventsas to time. We hence then
learn, how foolish and unreasonable are those interpreters
who pervert the saying of the angel; for his complaint would
haye been unjust, had not the time previously elapsed. As
then God had deferred his favours, at least had not made it
known as it had been desired, the angel mentions the seventy
years."

1 This point has been frequently referred to by Calvin: but mistakes
have arisen from not considering that no less than three events are coinci-
dent with this number, as it is clearly proved by Petavius, Prideaua,

i Newton, and others. From the first invasion of Nebuchadnezzar,
Dan. i. 1; Jer. xxv. 1-11, to the edict of Cyrus, 2 Chron. xxxvi. 22, there
were seventy years; the same time transpired from the destruction of
Jerusalem and the temple, Jer. lii. 13, eighteen years after, to the second
year of Darius Hystaspes, when a decree was made to rebuild the temple ;

42 THE TWELVE MINOR PROPHETS. LECT. CXXXVI.

I have said, that it is more suitable to the passage to say,
that the cities had been despised by God: but if any prefers
the other view, I will not contend; yet whosoever will
minutely consider the intention of the Prophet, will, I think,
readily assent to the idea, that the cities had been despised
or rejected by God, because he gave them no sign of his
mercy.’ It now follows—

13. And the Lord answered the 13. Et respondit Iehova angelo
angel that talked with me with good mecum loquenti verba bona (vel,
words, and comfortable words. dulcia) verba consolatoria.

The Prophet shows here, that though God did not im-
mediately on the first day stretch forth his hand to the
miserable Jews, he was yet propitious to them. But we
must notice, that God speaks only, and does not yet mani-
fest his power. The Prophet’s design must be here observed ;
for first he reminds the faithful that there was no reason for
them to despair, or to be cast down with sorrow ; for celestial
angels prayed to God for them, and pleaded for their salva-
tion. This is one thing. But a greater and fuller con-
firmation is added; for God testifies that he is ready to
deliver the Jews, though he does not declare this immedi-
ately at first. And here we may remark, that it ought to
be sufficient to sustain our hope and patience, when God
testifies and affirms that he favours us, and that our salva-
tion is dear to him, however miserable our condition may
apparently be. God might indeed have immediately given
a real proof to the Jews that the time had come to restore

and there were seventy years from the last captivity by Nebuzar-adan,
Jer. lii. 30, to the time when the temple was finished. “So that taking
it,” says Prideaux, “ which way you will, and at what stage you please, the
prophecy of Jeremiah will be fully and exactly accomplished concerning
this matter.” Probably the second period is what is here intended.—Kd.

1 The contrast seems to show that displeasure, or wrath, or flaming
wrath, which DYT most strictly means, is intended rather than contempt ;
for DM, pity or compassion, is what is prayed for. God had been as it
were angry or indignant, but now his pity is solicited. He is asked to
show pity to a people to whom he had manifested extreme displeasure.
« Compassionate” and “angry” are the two words used by Henderson ;
and “have merey” and “had indignation,” by Newcome. The former
appears to be the most appropriate rendering. Compassion or pity, and
anger or wrath, seem to be the contrasts.— Ed.

CHAP. I. 14 COMMENTARIES ON ZECHARIAH. 43

them to full prosperity: this he did not, but only made
a promise. He gave words only: but his purpose was, by
an actual trial, to prove the patience and obedience of his
people, when he said that he had not forgotten his covenant,
on which depended all the promises previously made.

But the Prophet seems to allude toa prophecy of Isaiah
in the fortieth chapter, “ Comfort ye my people, saith your
God.” The Prophets had been fora long time silent: it was
indeed right that the Jews should remain long struggling,
as they had for so many years hardened themselves against
all threatenings, and even despised all God’s judgments,
according to what is said by Isaiah, “ Let us eat and drink,
to-morrow we shall die.” (Is. xxii. 13.) As then the ob-
stinacy of the people had been so great, it was proper that
they should long mourn without comfort. But Isaiah says,
that the time would come when God would command his
servants to comfort his people again as in former times.
Zechariah says now, that God spoke consoling words. We
hence learn, that the desires of the godly and the prayer of
the angel had been heard ; for redemption was now nigh at
hand, according to what is said in the hundred and second
Psalm, “It is time for thee, O God, to have mercy on Sion,
for its time is come ;” that is, “ The seventy years are com-
pleted, which it has pleased thee to assign for our exile.”
It now follows—

14. So the angel that communed with 14. Et dixit angelus qui
me said unto me, Cry thou, saying, Thus loquebatur mecum, Clama di-
saith the Lord of hosts, I am jealous cendo, sie dicit Iehova exer-
for Jerusalem and for Zion with a great cituum, Zelatus sum Jerusalem
jealousy. et Sion zelo magno.

Zechariah now mentions the chief consolation to which he
had referred ; for it would not have been sufficient to say in
general, and in a few words without explanation, that God
gave a kind answer to the angel. For we know how strong
were those temptations with which the faithful had to
struggle. It was then needful for them to be furnished, not
with light weapons, in so arduous a contest. This is the
reason why Zechariah more fully expressed the words by
which God then strengthened the faith of his people.

Ad THE TWELVE MINOR PROPHETS. LECT. CXXXVI.

He says that the angel had spoken; and he thus inti-
mates that the consolation was not given privately to the
angel, that he might keep it in his own bosom, but convey
it to the whole people. This was not then a secret consola-
tion, but what the Lord intended to be proclaimed by his
Prophets, according to what is said by Isaiah in the passage
to which we have already referred, ‘“‘ Comfort ye, comfort ye
my people, saith your God.” .

What God says, that he was moved with great zeal for
Jerusalem and Sion,‘ is according to the common language
of Scripture. For as God cannot otherwise sufficiently ex-
press the ineffable favour which he has towards his elect, he
is pleased to adopt this similitude, that he undertakes the
defence of his people, according to what is done by a husband
who fights with the greatest zeal for his own wife. This is
the reason why he says that he was zealous for Jerusalem.
And we ought especially to notice this mode of speaking,
that we may not think that God is indifferent when he delays
and defers his aid: for as we are hasty in our wishes, so we
would have God to be precipitant in the same manner; and
we impute to him indifference, when he does not hasten
according to our desires. These doubts God checks when he
testifies that he is zealous: for he intimates that his slow-
ness did not proceed from neglect, or because he despised or
disregarded them ; but that there was another reason why
he held them in suspense. We may therefore be fully per-
suaded, that even when God withholds his aid, he is not
otherwise affected towards us than the best of fathers to-
wards his own children ; and further, that the signs of his
love do not appear because it is not always expedient for us

1 Marckius and Henderson have followed this rendering of Calvin, and

on the ground of a distinction between Sand 3 following the verb here
used; but there is, no sufficient reason for this. It means to be jealous
when followed by 5 as well as by 3, see 1 Kings xix. 10, 14; Ps. evi. 16.
Our version, followed by Blayney and Neweome, is to be preferred here.
There are two kinds of jealousy, as observed by Blayney : the one for dis-
loyalty, and on account of alienated affection; such as is felt by a husband
towards an unfaithful wife, Prov. vi. 34; and another for the honour and
welfare of those whom we love when they are oppressed and wronged, Joel
ii. 18. God might have been said to be jealous for Jerusalem on either of
these accounts.—Ed.

oHAp. 1. 15. COMMENTARIES ON ZECHARIAH. 45

to be delivered soon from our troubles. Let this then be
our shield against all hasty desires, so that we may not in-
dulge our too ardent wishes, or think that our salvation is
neglected by God, when he hides himself for a time and does
not immediately stretch forth his hand to help us. It fol-
lows—

_ 15. AndI am very sore displeased 15. Et ira magna ego irascor
with the heathen that are atease: for contra gentes has quietas; quia
I was but a little displeased, and they ego iratus fui parum, et adjuve-
helped forward the affliction. runt in malum.

God here obviates the doubt which might have easily
crept into the minds of the godly. ‘“ Why should he then
give up the miserable Jews to the will of the Gentiles, and
suffer these heathens at the same time to be ina quiet state
and to enjoy their pleasures?” This indeed at the first view
seemed very strange: if God had such a zeal towards Jeru-
salem, why did he not give some token at least of his favour ?
He therefore gives this answer,—That though the condition
of the Gentiles was now better, there was yet no reason for
the Jews to be discontented in their troubles, because they
were to look forward to the end that was to come. It must
further be noticed, that God speaks only here, and is not
going forth prepared to execute his vengeance: and it isa
real and just trial of faith, when God bids us to depend on
his word.

. The manner of speaking used here deserves notice, God
was angry with the quiet nations. It is not a superfluous —
repetition, when it is said, that the nations were quiet.
Some render the word wealthy, but not so suitably ; for as
we have said before, the angel complained that while the
whole world was tranquil, God severely chastised his Church
alone. God then does here anticipate a temptation which
would have otherwisedistressed and even wholly disheartened
the faithful ; and he in effect says, “It is indeed true that
the Gentiles all around are quiet, that there are no calami-
ties, that there is no enemy, and that they are subject to no
evils: this is no doubt true; but as I am angry, their hap-
piness, while I am opposed to and displeased with them, is

46 THE TWELVE MINOK PROPHETS. LEOT. CXXXVI.

a curse.” God, then, does here elevate the thoughts of the
godly, that they might know that happiness is to be found
in his favour alone, and that whenever he is angry or dis-
pleased, though men may think themselves happy, and flatter
themselves and exult in their condition, they are yet in a
most miserable state ; for all happiness is ruinous which does
not flow from the fountain of God’s gratuitous love ; in short,
when God is not our Father, the more we abound in all ©
kinds of blessings, the deeper we sink in all kinds of miseries.
This then is the meaning, when God says that he was angry
with the quiet nations.

What, then, is the application of this doctrine? That it
behoved the Jews, though their condition was very hard
according to the perception of men, to have yet acquiesced
in the love of God, for they knew that he was their Father,
and also, that though they saw their enemies happy, they
were yet to regard it no otherwise than a cursed happiness.
So also in the thirty-seventh Psalm, the faithful are bid not
to envy the unbelieving, while they saw them flourishing in
wealth and rolling in pleasures; for it behoved them to
regard their end. Let us hence learn to raise up our
thoughts to the contemplation of God’s hidden love, when
he deals severely with us, and to be satisfied with his word,
as we have there an indubitable evidence of his favour: nor
let us envy our enemies and the wicked, however the whole
world may applaud them, and they themselves luxuriate in
their blessings, for we know that God is adverse to them,

A reason also follows, Because God was a little angry, and
they helped forward the evil ; that is, they exceeded mode-
ration. The meaning is, that the reward of cruelty would
be repaid to all the enemies of the Church, because they
had exercised immoderate severity, when it was God’s pur-
pose to chastise his children in a gentle and paternal
manner.

It may be here first asked, How is it that God declares
that he had been a little angry with his people, since his
judgment, as pronounced by his servants, was most severe ?
“Whosoever shall escape the famine, shall fall by the sword ;
whosoever shall escape the sword, shall fall among wild

CHAP. 1. 15. COMMENTARIES ON ZECHARIAH. j 47

beasts.” (Ezek. xiv. 14.) And in many other places he
declares the same, that there would be no hope of pardon to
the people, but that they were all to perish ; that is, the
whole body: “Though Noah, Daniel, and Job,” he says,
“ were in this city, they shall deliver only their lives ; but I
will not hear their prayers for this irreclaimable people.”
But the particle little, OYD, mot, must be applied to the
elect: for though God in his dreadful vengeance consumed
almost the whole people, yet a remnant, as we know, was
preserved. This is the reason why God says, that he was
but little angry with his people ; for he speaks not of the
reprobate and of that impure mass from which he purposed
to cleanse his own house; but he hath respect to his cove-
nant. We now perceive for what purpose Zechariah says,
that God was but moderately angry with his people.

But another difficulty meets us—In what sense did the
nations help on the eyil? For it hence follows, that the
heathens were not restrained from raging immoderately and
at their pleasure. And this place has been also laid hold of
by that miscreant, who has been lately writing against God’s
providence, holding that the wicked become wanton by means
of God’s hand and power, and are not thereby restrained.
But this is extremely foolish ; for the Prophet here does not
regard what the nations were able to do or had done ; but,
on the contrary, he speaks of their cruelty, that they thought
that there ought to have been no end until the memory of
that people had been obliterated. And this is the reason
why Isaiah says, “ Thou hast not seen her end.” He there-
fore upbraids the unbelieving, that they did not calculate
rightly as to the end of the Church ; for the unbelieving
furiously attempted to destroy it, as though that promise
could be made void, “My mercy I will not take away.”
Since the unbelieving did not see her end, because it was the
Lord’s will ever to preserve some remnant among his chosen
people, the Prophet says, that they helped forward the
evil. We now then perceive the intention of the Prophet,
and see that the object is no other but to sustain the hope
of the faithful, until what they heard from the mouth of God
_ really took place. Let us proceed—

48 THE TWELVE MINOR PROPHETS. LECT. CXXXVI.

16. Therefore thus saith the Lord, 16. Propterea sie dicit Iehovah,
I am returned to Jerusalem with Reversus sum ad Jerusalem in mi-
mercies: my house shall be built in serationibus; domus mea edificabi-
it, saith the Lord of hosts, and aline tur in ea, dicit Iehovah exercituum ;
abel) be stretched forth upon Jeru- + linea extendetur super Ierusa-
salem. em.

This is a confirmation of the last prophecy,—that God
purposed to put an end to his chastisement, as it is said by
Isaiah, “‘ They have received at Jehovah’s hand double for —
all their sins.” For in these words God reminds us that he
was satisfied with the punishment he had inflicted on his
people, like a father, who thinks that he had been sufficiently
severe and rigid in punishing his son. So now, Thus saith
Jehovah, I have returned to Jerusalem in mercies: for it was
necessary to give the people the hope of pardon and recon-
ciliation, that they might look forward with confidence.
Hypocrites very quickly raise up their crests as soon as a
kind word is addressed to them; but the faithful, being
conscious of what is wrong, and having their sins before
their eyes, do not so easily take courage ;. nor can they do
so, until they are convinced that their sins are buried, and
that they themselves are freed from guilt. Hence the Pro-
phet says, that God had turned to Jerusalem, that the Jews
might know that the punishment with which God had visited
them was to be only for a time.

But in the meantime he exhorts them to humility: for
the people could not from this prophecy entertain any hope,
except they duly considered that they had suffered justly,
because they had provoked God’s wrath. Hence the Pro-
phet reminds them that what they had hitherto endured
was to be imputed to their sins; but that God yet intended
to treat them in a paternal manner; for, as I have already
stated, he had promised that his mercy towards his elect and
faithful would be perpetual. Hence he says, that he had
returned in mercies to Jerusalem.

He then adds, My house shall be built in it; and over Je-
rusalem shall a line be stretched forth. Line, MP, kue, is to
be taken for a perpendicular line, as in Is. xxviil. 17, and in
other places. There is here an addition of 1, he; for as it
has been elsewhere said, the language had become somewhat

cuapP. 1. 16. COMMENTARIES ON ZECHARIAH. 49

degenerated. The import of the whole is, that there was a
hope of the temple and of the city being built, because God
had returned into favour with the people. There are then
two things to be noticed,—that God was now pacified to-
wards Jerusalem,—and that the fruit of reconciliation would
be the building of the temple, the establishment of divine
worship and of the dignity of the kingdom. The Prophet
teaches us at the same time, that the building of the temple
was not to be expected but as an instance of God’s gratuitous
favour, so that the Jews might know that every hope would
have been cut off, had not God been pleased to abolish their
guilt.

This doctrine ought also to be extended to the state of
the Church at all times: for whence comes it that the
Church remains safe in the world?) Nay, how is it that it
sometimes increases, except that God indulges us according
to his infinite goodness? For we cease not daily to provoke
him, and deserve to be wholly exterminated from the world.
There would then be no Church, were not God to preserve
it in a wonderful manner through his goodness and mercies,
and also to restore it when it seems to have wholly fallen.
He at length adds—

17. Cry yet, saying, Thus 17. Adhue clama, dicendo, Sie Tehova

‘saith the Lord of hosts, “ exercituum, Adhuc conterentur (alii ver-

cities through prosperity tunt, dispergentur, vel, se diffundent, vel,
yet be spread abroad; and the segregabuntur; sed dicemus de proprio
Lord shall yet comfort Zion, sensu, conterentur ergo) urbes pre bono;
and shall yet choose Jerusa- et consolabitur Iehova adhuc Sion, et
lem. eliget adhuc Ierusalem.

I cannot finish to-day.

PRAYER.

Grant, Almighty God, that though we are continually tossed here and
there by various trials, and Satan ceases not to shake our faith,
—O grant, that we may yet stand firm on the promise that thou
hast once given us, and which thou hast also confirmed through
thine only-begotten Son, even that thou wilt ever be propitious
and reconcilable to us, so that we may not despair in our greatest
troubles, but relying on thy goodness may utter our groans to
thee, until the ripened time of our deliverance shall come: nor
VOL. V. D

50 THE TWELVE MINOR PROPHETS. LECT. CXXXVIL

let us in the meantime envy the evanescent happiness of thy
enemies; but patiently wait, while thou showest that the chief
object of desire is to have thee propitious to us, and that ac-
cursed is every good thing which the ungodly receive while they
provoke thee and make thee angry, until Christ shall at length
reveal to us the real happiness and glory of thy Chureh, when
he shall appear at the last day for our salvation.—Amen.

Recture One Mundred and Thiriv-eseventh.

I was not able in my last lecture fully to explain the
verse in which the Prophet says that he was commanded
by the angel to cry again, that God had returned to Jerusa-
lem in mercies. The design of the words is this,—that
though it was difficult to believe the restoration of Jerusa-
lem, it was yet to be fully expected, for the Lord had so
appointed. But he enlarges on what I have before stated ;
for the blessing of God is extended to the cities of Judah,
though an express mention is made only of Jerusalem. Yet
cities, he says, shall wear out through abundance of blessings ;
for so I think the verb MI¥IN, tephutzne, is to be taken, as
y°5 means to spread, and also to wear out, and to break.
Some elicit a forced meaning, that cities would spread them-
selves; others, that they would be separated, that is, that
security would be so great, that cities, though distant from
one another, would be in no danger or fear. But the mean-
ing of the Prophet is clear, unless we designedly pervert it
in a matter so manifest and easy. ‘The cities, he says, shall
be worn out or wearied through abundance of blessings, or
as we say, elles seront entassées; for where there is a great
heap, there is crushing. He therefore says, that so great
and so full would be the abundance of all things, that the
corn would press down itself, and that the vessels would
hardly contain the vintage. We now perceive what the
Prophet means,—that Jerusalem would yet be made com-
plete, and also that other cities would be filled with all good

things, because God would extend his favour to the whole
people."

? The verb here used is rendered, “shall be filled,” by the Targum ;

CHAP. I. 17. COMMENTARIES ON ZECHARIAH. 51

He then adds, Comfort Zion will yet Jehovah, and he will
yet choose Jerusalem. The particle NY, oud, yet, is repeat-
ed; for the suspension of favour, of which we have before
spoken, might have somewhat prevented the faithful from
realizing the promise. As then God’s favour was for a time
hid, the angel declares, that such would be the change, that
God’s goodness and love towards his chosen people would
again shine forth as in former days.

As to the word “ chosen,” it must be observed, that it is
applied, not in its strict sense, to the effect or the evidence
of election; for God had chosen before the creation of the
world whom he had designed to be his own. But he is said to
choose whom he receives into favour, because their adoption
seems obliterated in the eyes of men, when there appears no
evidence of his paternal favour. As for instance, whenever
we read that God had repudiated his own people, it is cer-
_ tain, as Paul says, that the calling of God is without repent-
ance, (Rom. xi. 29:) nor does he declare this only of the
secret election of each; but also of that general election, by
which God had set apart the race of Abraham from the rest
of the nations. At the same time many of Abraham’s chil-
dren were reprobates, as he instances in the case of Esau and
of others: yet the election of God was unchangeable ; and
hence it was that there remained still some hope as to that
people, that God would at length gather to himself a Church
from the Jews as well as from the Gentiles, so that those
who were then separated might be hereafter united together.
Since then the calling of God is without repentance, aera
pernros, how is it that the Lord is often said to choose, and
is also said to reject his chosen? These expressions refer to

“shall abound,” by Jerome; “ %iaxzvéneovre:—shall be spread out,” by the
Septuagint ; “shall spread themselves,” by Grotius; “shall be spread
abroad,” by Newcome ; “shall overflow,” by Henderson. There are here
two ideas; one derived from the Targum, and the other from the Septua-
gint. The original verb means properly to burst out, to dilate, to spread ;
and the line may be rendered,
Burst out again shall my cities through abundance.

The reference seems to be to their enlargement, and not to their multi-
plicity, as Newcome thinks, and that through abundance of blessings, lite-
rally, * through good,” 211, or good things, the poetical singular instead
of the plural.—Ed.

52 THE TWELVE MINOR PROPHETS. LECT. OXXXVII.
the outward appearance of things. God therefore will secure
his own election to the end; but as we cannot otherwise
perceive but that we are rejected by God when he turns
away his face from us, he is said to choose again those
whom he has repudiated, that is, when he really and by
a clear evidence proves that he has not forgotten their first
adoption, but that he continues unchangeable in his pur-
pose.

We now then understand what the Prophet means. I
have more fully dwelt on this point, because it is necessary
to understand this great truth,—that whatever blessings God
confers on his own people proceed from eternal election, that
this is a perpetual fountain, and yet that election is cata-
chrestically’ applied to its evidences or effects, as also rejec-
tion is to be taken in the same sense for outward punishment,
which seems at the first view to be an evidence of rejection,

though it be not really so.

18. Then lifted I up mine eyes,
and saw, and behold four horns.

19. And I said unto the angel
that talked with me, What be these?
And he answered me, These are the
horns which have scattered Judah,
Israel, and Jerusalem.

20. And the Lord showed me four
carpenters.

21. Then said I, What come these
to do? And he spake, saying, These
are the horns which have scattered
Judah, so that no man did lift up
his head: but these are come to
fray them, to cast out the horns of
the Gentiles, which lifted up their
horn over the land of Judah to seat-
ter it.

Let us now proceed—

18. Et sustuli oculos meos, et vidi,
et ecce quatuor cornua.

19. Et dixiad angelum, qui loque-
batur mecum, Qui isti? (hoc est, Qui
sunt isti?) et dixit ad me, Hee sunt .
cornua que ventilarunt Iehudah,
Israel, et Ierusalem. (go conjun-
gam etiam proximos versus.)

20. Et ostendit mihi Iehova qua-
tuor fabros.

21. Et dixi, Cur isti? quid isti
yeniunt ad faciendum? (ad verbum,
hoc est, Quorsum isti veniunt ut fa-
ciant?) et dixit dicendo, Hee sunt
cornua que ventilarunt Iehudah, ita
ut nemo tolleret caput suum: et ve-
niuntisti (fabri scilicet) ad terrendum
(addo, cornua, quoniam relativum
ONS obscurum per se esset,) ut pro-
iccee cornua gentium, que sustu-
erunt cornu contra terram Iehudah,
ut ventilarent eam.

Now follows another vision, by which God confirms what

he had before testified to his Prophet.

—

He then says, that

1 Karaxpnorixws, forcedly, contrary to usage or what is strictly correct.

CHAP. 1. 18-21. COMMENTARIES ON ZECHARIAH. 53

though enemies should on every side rise up against the
Church and cause it many troubles, there was yet a remedy
in God’s hand, as he would break in pieces all horns by his
hammers. He compares the Gentiles, who had been hostile
to the Jews, to horns; and he afterwards compares to work-
men the other enemies, whose hand and labour God would
use for the purpose of breaking down the efforts of all those
who would be troublesome to the Church. The import of
the whole then is,—that though the Church would not be
exempt and free from troubles, and those many, yet God
would have in his hand those remedies by which he would
check all the assaults of the wicked, however impetuously
and violently they may rage against his miserable Church.

But let us see in the first place why the Prophet mentions
four horns. The Jews refer to the Assyrians and the Baby-
lonians, to the Persians, the Grecians, and the Romans;
because we find in other places, and Daniel especially shows
very clearly, (Dan. ii. 32,) that there were to be four principal
monarchies, by which God intended to give clear and memo-
_ rable examples of his judgments. But the Prophet, I have
no doubt, speaks here of the Moabites and of the Syrians,
and of other nations, as well as of the Assyrians or Chaldees.
They are then mistaken, as I think, who suppose that these
- four monarchies are intended here :’ but Zechariah says that
they were four horns, because they arose from the four
quarters of the world; for we know that the Jews were not
harassed only on one side, but on the east and the west, on
the north and the south. Since then enemies on every side
joined their strength and their forces against the Jews, so
that there was a cause for trembling from the four quarters
of the world, that is, from all places around them, the Pro-
phet says, that they had been scattered by four horns.

1 Some of the Rabbins, Jerome, Vatablus, and latterly Blayney, have
adopted this view; but it is wholly inadmissible. The single reason that
the past enemies of the Jews are here referred to, is a sufficient refutation.
The canted yd is differently accounted for by Cyril and some others.
It is expl of the four principal enemies of the Jews—Pul, Shalmen-

ezar, Sennacherib, and Nebuchadnezzar. But what Calvin says seems
most satisfactory. ~ Why four? to denote that these kingdoms had man

7

enemies, enemies on every side, Ezra iv. 1; Neh. iv. 7.”—Newcome. Wit
this view Theodoret, Marckius, and Henderson also agree.—Ed.

54 THE TWELVE MINOR PROPHETS. LECT. CXXXVII.

This view, however, seems still frigid, because it was not
necessary for the Prophet to state what was well known to
all: but God intended to show that the nations which had
been inimical and hostile to the Jews, had done nothing but
through his hidden impulse, in order that the Jews might
understand that these were so many scourges by which he
purposed to chastise them.
~ But we must join the latter part,—that God showed also
to the Prophet four smiths, for these two visions are con-
nected together. Whosoever then takes only the first part,
acts very absurdly, for the meaning of the prophecy will not
be thus evident. If then we would not mutilate what is”
connected, we must not separate what is added respecting
the four smiths. Inasmuch then as the Jews had been on
every side oppressed, God shows that he has remedies enough,
and even from various quarters. The Prophet had seen
four horns; he now sees four smiths, that is, he is made to
know that God can immediately find means to check all
disorders and tumults; for he can beat as it were on an
anvil these horns, and break in pieces those which had pre-
viously scattered the Jews. The same view then is to be
taken of the number four as in the former instance: for as
the Chaldeans had raged against the Jews, so the Lord
shews that he had enemies ready at hand, as he had already
in part made it evident; for how was it that the Persians
and Medes had so suddenly taken possession of Babylon,
had they not been workmen whom God had employed to
strike down the Babylonian horn? And whence was it that
the Syrians, the Egyptians, and other nations had been made
prostrate? It was because they were horns. But the Lord
broke down the ferocity of so many nations by his many
workmen, for he employed these as though they were hired
and ready to do his service. We now apprehend the real
object of the Prophet.

But though the Prophet intended by this prophecy to
encourage and animate to patience his own nation, as the
Spirit of God had given him this office; yet there is here
set before us by the Lord as in a mirror, the real condition
of the Church at this day. Let us not then wonder if the

CHAP. 1. 18-21. COMMENTARIES ON ZECHARIAH. 55

world rage on every side against the Church, and if storms
and tempests arise from the east as well as from the west:
nor is it a new thing that many enemies from various parts
unite together; and that God’s Church should thus have to
bear many assaults. This is one thing. In the meantime
let this be our consolation,—that God has many smiths at
hand. Very apposite is the Prophet’s metaphor; for the
hardness of the horns was formidable to the Jews; but the
Prophet intimates that there is hardness in the hammers,
capable of breaking in pieces all horns. God then, though
we may be struck by our enemies, will find smiths to break
them in pieces ; and this indeed is what we have found by
experience. How comes it, that the small number of those
who purely worship God continue to exist, notwithstanding
the rage of enemies, and in spite of so many consultations
and devices? For what do all monarchies desire more, or
with greater avidity, than to extinguish the memory of the
gospel? Ifthen we enquire, what is the condition of the
whole world at this day, we shall find that there is hardly a
city or a people, or a monarch, or even one of the least
princes, whose rage is not exhibited against the Church.
How then comes it, that they do not put forth their strength
and demolish the Church, which by one breath might a
hundred times fall to the ground? How is this, except that
God by his hammers breaks the horns, and that by means
of smiths ?

And who are these smiths? They are also horns; for
they all wish to destroy as much as they can the Church;
but God does not permit them ; on the contrary he excites
them to mutual wars to destroy one another. Though then
all these are horns, ready to assault the Church, and though
it appears evident from the comparison that they are as it
were furious and vicious bulls, and as much as they can
unite together to scatter the Church, yet God gives ham-
mers to two or three of them, and bids them to check the
ferocity of their associates. While all these are intent on
striking and dispersing the Church by their horns, the Lord
calls them to a different work, and as I have said, bids them
to be smiths that they may strike and break in pieces these

56 THE TWELVE MINOR PROPHETS. LECT. CXXXVIL

horns, even their associates, with whom they had previously
wickedly conspired. And it is certainly a wonderful in-
stance of God’s providence, that amidst so violent and tur-
bulent commotions the Church should take breath, though
under the cross ; for except these hammers had broken the
horns, we must have been pierced through, not only a
hundred but a thousand times, and had been dashed into
fragments. But God has turned aside their strokes and
assaults by his hammers, and, as I have said, has employed
his enemies for this purpose.

We now then see that this prophecy was not only useful
in the age of Zechariah, but that it has been so in all ages,
and that it ought not to be confined to the ancient people,
but extended to the whole body of the Church.

But the Prophet, by saying that he asked the angel,
sets before us an example of a truly teachable disposition.
Though the Lord then may not immediately explain to us
his messages, there is yet no reason for us in disdain to reject
what is obscure, as we see to be done by many in our day;
for when any thing seems ambiguous to them, they imme-
diately reject it, and also complain that God’s word is ex-
tremely difficult ; and such blasphemies are uttered by many
at this day. But the Prophet, though perplexed, did not
yet morosely reject what God had showed ; on the contrary,
he asked the angels. Though the angels are not nigh us,
or at least do not appear to us in a visible form, yet God
can by other means afford us help when there is any per-
plexity in his word: he promises to give us the spirit of
understanding and wisdom, whenever there is need; and
we also know that the preaching of the word and the sacra-
ments are helps to lead us to himself. If-then we neglect
not these helps which God affords us, and especially if we
ask him to guide us by his Spirit, there will certainly be
nothing obscure or intricate in the prophecies, which he will
not, as far as it is necessary, make known to us. He does
not indeed give the Spirit in an equal degree to all; but we
ought to feel assured, that though prophecies may be ob-
secure, there will yet be a sure profit derived, if we be teach-
able and submissive to God ; for we find that Zechariah was

it ati ii

CHAP. 1.18-21. COMMENTARIES ON ZECHARIAH. 57

not deprived of his request, as the angel gave him an imme-
diate answer.

It must also be observed, that in one place he calls him
Jehovah, and in another angel; and indeed he speaks thus
indiscriminately of one and the same person. It hence fol-
lows that God appeared among the angels. But we must
remember what I have already said, that this chief angel
was the Mediator and the Head of the Church; and the
same is Jehovah, for Christ, as we know, is God manifested
in the flesh. There is then no wonder that the Prophet
should indiscriminately call him angel and Jehovah, he
being the Mediator of the Church, and also God. He is God,
being of the same essence with the Father; and Mediator,
having already undertaken his Mediatorial office, though not
then clothed in our fiesh, so as to become our brother ; for
the Church could not exist, nor be united to her God with-
out a head. We hence see that Christ, as to his eternal
essence, is said to be God, and that he is called an angel on
account of his office, that is, of a Mediator.

The meaning is now evident: God declares that the horns
were those which dispersed or scattered Judah as well as
Jerusalem, and the kingdom of Israel: but that he had as
many smiths,’ who would by force and by hammers, shatter

1 The word, D°WN, is of general import, and means artificers, or work-
men either in iron, brass, stone, or wood. Itis rendered “ workmen” by
Newcome and Henderson, and “ carpenters” in our version. They may
be viewed here as signifying skilful men, fitted to do the work assigned to
them. The terms used to designate what they were to do, would lead us
to this supposition; they were to “drive away” and to “ thrust away.”
It was not then a work suitable to any particular trade: hence, “ skilful
men,” would be perhaps the most suitable rendering.

To give the meaning of terrifying to 17 seems not suitable here: the
idea must be similar to that included in N71", which is introduced as ex-

lanatory. To cause to fly or to move quickly, is the most common mean-
ing of the first verb, so that it may be rendered, “drive or hurry away :”
and the other verb means to throw or cast out, to hurl, to thrust forth or
aay It seems to note a stronger action, or a greater force than the
‘ormer.

There is here an evident instance in which 75% being repeated must be
rendered, those and these; there is otherwise a confusion in the passage. I
offer the following version :—

21. And I said, « What arethese coming todo?’ And he said, saying,

“ Those are the horns which have scattered Judah, so that no one
lifted up his head; and these are come to drive them away,—to

58 THE TWELVE MINOR PROPHETS. LECT. CXXXVII.
these horns in pieces, though for a time they would greatly
harass the Church. It must be also noticed, that horn is
to be taken differently when the number is changed: the
Gentiles are called horns in the plural number, to show their
hardness or their strength; and they are then said to lift
up their horn in the singular number, to show that they
- ferociously exerted all their power to lay prostrate or to
scatter the people of God. Then follows—

CHAPTER II.

1. Lifted up mine eyes again, and
looked, and behold a man with a
measuring-line in his hand.

2. Then said I, Whither goest
thou? And he said unto me, To
measure Jerusalem, to see what is
the breadth thereof, and what is the
length thereof.

3. And, behold, the angel that
talked with me went forth, and an-
other angel went out to meet him,

4, And said unto him, Run, speak
to this young man, saying, Jerusa-
lem shall be inhabited as towns
without walls for the multitude of
men and cattle therein.

1. Et sustuli oculos meos et vidi;
et ecce vir in cujus manu funiculus
mensure.

2. Et dixi, Quo tu vadis? et dixit
mihi, Ad metiendum lerusalem, ut
videam quanta latitudo ejus, et quan-
ta longitudo ejus.

3. Et ecce angelus qui loquebatur
mecum egressus est, et alter angelus
egressus est in occursum ejus;

4. Et dixit ad eum, tictesdi
puero huie, dicendo, In villis an
pagis) habitabitur Ierusalem pre
multitudine hominis et pecoris (id
est, hominum et pecorum) in medio
ejus.

Added now is another vision for the same end; not that

the former was difficult to be understood, but because there
was need of confirmation in a state of things so disturbed ;
for though the return of the people was no common evidence
of the goodness and favour of God, yet as Jerusalem was
not flourishing as formerly, as the temple was like a cottage,
as there was no form of a kingdom and no grandeur, it was
difficult to believe what had been already exhibited. This
is the reason why God confirms by many proofs the same
thing; for we know how difficult the contest is, owing to .

thrust away the horns of the nations, which have raised the horn
over the land of Judah, to scatter it abroad.”
Notwithstanding this difference as to the literal rendering of this verse,
yet the general drift of Calvin’s remarks remains the same.—Ld.

.

_

CHAP. It. 1-4. COMMENTARIES ON ZECHARIAH. 59

the infirmity of the flesh, when grievous and sharp trials
assail us.

Hence Zechariah says, that he saw in the hand of a man
a measuring line. He calls him a man, who appeared in the
form of man; and it is well known, and a common thing,
that angels are called men. For though they put on a hu-
man form only for a time, yet as it was the Lord’s will that
they should be seen in that form, they are called men,
though with no propriety. If it be asked, whether angels
did really put on human nature? the obvious answer is, that
they never, strictly speaking, became really men. But we
know that God treats us as children; and there is the same
reason for the expression as for the thing itself. How was
it that angels appeared in human form? even that their ac-
cess to men might be easier. Hence God calls them men
as in this place. Zechariah then says, that an angel ap-
peared to him in the form of a man, having in his hand a
measuring line.

He then asks him where he was going ; the answer given
is, to measure Jerusalem, to see what was its breadth and its
length. ‘The design of the prophecy is then stated, Behold,
inhabited shall be Jerusalem throughout all its villages,’ as
it could not contain within its walls so large a multitude of
men. God then would so increase his people, that they could
not be contained within its walls, but that the limits of the
Church would be spacious. Inhabited then shall be Jeru-
salem throughout all its villages, that is, through the whole
country around. This is the meaning.

_ We now see the design of the Holy Spirit. As a small
portion only had returned from exile, the faithful might
have become disheartened when they found that the restora-
tion of the Church was very far from being so splendid as
what had been so often predicted and promised. It was
therefore necessary that they should be encouraged, in order
that they might patiently wait while God was performing
by degrees, and step by step, what he had testified. That

! Literally it is, “ villages shall Jerusalem inhabit ;” Jerusalem is to be
taken, as “land” in ch. i. 21, for its inhabitants. MM were villages,
open, unwalled, not fortified.— Ed.

60 THE TWELVE MINOR PROPHETS. LECT. CXXXVII

they might not then confine God’s favour to a short period,
or to a few days, the Prophet says here, that the measure of
Jerusalem was different in the sight of God from what it
was in the sight of men. With regard to the line, it was
according to the ancient custom ; for we know that they
did not then use a ten foot pole or some such measure, but
a line.

The Prophet, by saying that he raised up his eyes and
saw this man, reminds us that Jerusalem was to be regarded
prospectively: for they could hardly be induced then to
build the city as a small and obscure town. We hence see
that a difference is to be here noticed between the external
aspect of Jerusalem, such as it was then, and its future con-
dition, for which they were to look though not then visible.
This then is the design of the prophecy, when it is said, that
when Zechariah raised up his eyes, he saw a measure or a
line in the hand of a man. He further reminds us that he
was attentive to these visions, for by asking he proves that
he was not asleep or indifferent, as many are who extinguish
every light by their sloth ; and I wish there was no such
torpor prevailing among us in the present day! for we
justly suffer punishment for our contempt, whenever we
heedlessly and negligently attend to what God sets before
us. Let us then learn greater attention and diligence from
the Prophet’s example.

He asks where he was going, the answer given is, to mea-
sure: and then he shows what would be the measure of Jerusa-
lem, that it would hereafter extend beyond the walls, as that
compass would not contain the vast number of the people.
“ God will extend,” he says, “ far and wide the holy city ;
it will no longer be confined as before to its own walls, but
will be inhabited through all its villages.” There is then
no doubt but that God intended here to bear witness re-
specting the propagation of his Church, which was to follow
a long time afterwards, even after the coming of Christ. For
though Jerusalem became wealthy and also large in its com-
pass, and, as it is well known, a triple city, and heathen
writers say that it was among the first of the cities of the
East when Babylon was still existing, yet this prophecy

CHAP. IL 1-4. COMMENTARIES ON ZECHARIAH. 61

was not verified in the state of Jerusalem, for it was not
inhabited without its walls, nor did it spread through the
whole of Judea. We hence conclude, that the spiritual
Jerusalem is here described, which differs from all earthly
cities.

It is said, that the angel went forth, and that another
angel met him. It hence appears as from the whole of what
the Prophet says, how carefully God provides for the safety
of his Church ; for he has ever angels as his emissaries, who
hasten at his nod, and aid the Church in its necessities.
Since then angels thus unite to secure the wellbeing of the
Church, we hence perceive how dear to God are the faithful,
in whose favour he thus employs all his angels ; and we also
see, that it was the Lord’s will that this prophecy should be
clear and manifest to all the godly: go, and run to that young
man, he says, and tell him. Zechariah had indeed asked for
an explanation of the measure in the man’s hand, but from
the fact that another angel met him, it appears, as I have
already said, that God does not neglect the request and
prayers of his people, provided only that they are desirous of
learning ; he will then perform the part of a true and faith-
ful teacher towards them. But the word run, ought espe-
cially to be noticed: “ go,” he says, “ and even hasten, lest
the youth should longer doubt, and explain the purpose of
this prophecy.” He calls the Prophet a youth, because he
was then among angels. He would not call him a man of
full age, because he had before called an angel man. What
rank could the Prophet hold among angels except that of a
youth? This circumstance ought therefore to be observed
as the reason why Zechariah spoke disparagingly or humbly
of himself. :

Now as to the import of the prophecy, we have already
said, that here is described the heavenly Jerusalem, which
is surrounded by no walls, but is open to the whole world,
and which depends not on its own strength, but dwells safely
though exposed on all sides to enemies; for the Prophet says
not without reason, “through the villages shall Jerusalem be
inhabited ;” that is, it shall everywhere be inhabited, so that
it will have no need of defence to restrain or hinder enemies

62 THE TWELVE MINOR PROPHETS. LECT. CXXXVIL

to come near; fora safe rest shall be given to it, when every
one shall quietly occupy his own place. It follows—

5. For I, saith the Lord, will be unto 5. Et ego illi, dicit Jehova, murus
her a wall of fire round about, and will ignis (vel, igneus) im cireuitu, et
be the glory in the midst of her. in gloriam ero in medio ejus.

He confirms in this verse what I have just mentioned—
that Jerusalem would be safe, though without any fortifica-
tions; for God alone would be sufficient for walls, for towers,
for fortresses, according to what is said by other Prophets:
“ God will be to thee a wall and a fortress,” (Is. xxvi. 1,)
again, “he will be to thee a stronghold.” It is, therefore,
a sentence in accordance with other prophecies when Jeho-
vah testifies, that he would be a wall of fire. We indeed
know, that though walls may be high and thick, they may
be scaled by enemies ; but who will dare to throw himself
into the fire? It is then the same as though God had spoken
thus—“ Though there will be no watchmen to defend-Jeru-
salem, no soldiers to protect it, in short, no guardians what-
ever, yet I alone shall be sufficient ; for I shall not only be
a wall to keep off enemies, but I shall be also a fire to fill
them with terror.”

He then adds, I will be for glory in the midst of her; as
though he had said, “the real happiness of Jerusalem, within
and without, will be in me alone and in my favour: within,
in the midst of her I will be for glory ; I will adorn her with
every thing praiseworthy ; and when there shall be any fear
from the assault of enemies, I will be to her a wall of fire.
For though she will not excel in strongholds and towers, and
be without walls and fortresses, and shall be thus exposed to
many evils, I shall yet strike all enemies with terror, so that
they shall be kept afar off; and my Church shall be thus
preserved safe, though destitute of all human aids, and with-
out any defence.”

We now then perceive the meaning of the Prophet to be
this—that though the Jews saw that they were but few in
number, weak in strength, wretched and despised, they had
yet reason to entertain hope ; for though few returned from
exile God was yet able to increase the Church and to make

CHAP. IT. 6. COMMENTARIES ON ZECHARIAH. 63

it a vast multitude, and that this was certain and decreed,
for it was shown by the vision, that however unequal they
were to their enemies, God was still sufficiently strong and
powerful to defend them ; and that however destitute they
were of all blessings, God was still rich enough to enrich
them, provided they relied on the blessing which he had
promised ; for he had engaged to render them happy and
blessed within, and safe from enemies from without.

PRAYER.

Grant, Almighty God, that as we are on every side surrounded by
many enemies, and as Satan never ceases to kindle the fury of
many, not only to be hostile to us, but also to destroy and con-
sume us,—O grant that we may learn to raise up our eyes to
heaven, and trusting in thy protection may boldly fight in pa-
tience, until that shall appear which thou hast once testified in
this remarkable prophecy, that there are many smiths in thine
hand, and many hammers, by which thou breakest in pieces those
horns which rise up to scatter us, and until at length, after having
overcome all the devices of Satan, we shall reach that blessed
rest which has been provided for us by the blood of thine only-
begotten Son.—Amen.

Lecture One Bundred and Thirtv-riqhth.

6. Ho, ho, come forth, and flee from 6. Heus! heus! et fugite é terra
the land of the north, saith the Lord: Aquilonis, dicit Iehova; quia in
for I[havespread youabroadasthefour quatuor ventos celorum dispersi
winds of the heaven, saith the Lord. _vos, dicit Iehova.

Tuat the design of the Prophet may be more clear, we
must especially bear in mind the history of the case. When
it was allowed the Jews, by the edict of Cyrus and of Darius,
to return to their own land, that kindness was suspected by
many, as though the two kings had a wish suddenly to oppress
them when they had gained their object in their return.
Some who dwelt comfortably among the Chaldeans and in
other places, preferred to enjoy their rest rather than to re-
turn with so much trouble to their own country, where there
were no houses prepared, and where there were only dreary

64 THE TWELVE MINOR PROPHETS, LECT. CXXXVIII.

desolations. As then the greater part of the people thus
slighted the singular favour of God, of which the Prophets
had so often spoken, it was necessary that this sloth, con-
nected as it was with great impiety, should be reproved. For
if any religion had touched their hearts, they must have pre-
ferred Jerusalem to the whole world, and the service of God
to all earthly advantages and pleasures. Hence the self-in-
dulgence in which the Jews had become torpid, deserved a
sharp and severe reproof. This is the reason why the Pro-
phet treats them here with so much sharpness, for otherwise
they could not have been roused.

Ho! Ho! he says, as though he had said, “ What means
this delay? for when God has opened the door for you, ye
still take your rest, as though Judea were not your inherit-
ance, as though there were no difference between you and
the profane heathens.” We now understand the object of
the Prophet.

The particle "MM, evi, is used. for stimulating them ; and by
it the Prophet reprehends their indifference, which was a
proof, as I have said, of ingratitude; for the Jews in this
way showed their contempt of that favour, which ought to
have been preferred far before all the wealth and the plea-
sures of the world.

But the reason which is added seems far-fetched, or even
unsuitable—Ffor to the four winds of heaven have I scattered
you; for this could not have served to rouse the Jews to
leave Babylon, and to return to the holy land promised to
them by God. Yet it was very efficacious towards producing
an impression on their minds; for the Lord shows, in these
words, that it was in his power to restore them in safety,
inasmuch as they had not been scattered here and there,
except through his just vengeance. Had their enemies pre-
vailed against them, or had they without reason been ex-
pelled from their country, a doubt might have crept in
whether the promise could be relied on; but when it ap-
peared evident that their exile was a punishment inflicted
by God, they might safely conclude that he would become
the author of their restoration ; for he who had inflicted the
wound was able to heal it.

CHAP. It. 7. COMMENTARIES ON ZECHARIAH. 65

We now then see what the Prophet had in view: he in-
timates that the Jews had hitherto suffered punishment
from God, because they obeyed not his word, but provoked
by their obstinacy his extreme vengeance; they ought then
now to entertain hope, because God was pacified towards
them and ready to forgive them. As then their exile was
from God, the Prophet intimates that their return would
not be difficult when God became reconciled to them, be-
cause the Jews had to do only with the heavenly Judge
himself. In short, the Prophet designs to show that the Jews
acted foolishly by continuing in exile, when liberty was given
them to return ; and therefore he exhorts them to hasten in
time, lest the season of God’s favour should pass away, and
thus the door be again closed against them. That they
might not hesitate whether this was possible, he shows that
it was in God’s power, for he had driven them from their
country ; it would not therefore be difficult for him to open
a, way for their return whenever he pleased." He now adds—

7. Deliver thyself, O Zion, that dwell- 7. Heus Sion! servare, que
est with the daughter of Babylon. habitas apud filiam Babylonis.

The Prophet repeats the same thing, though briefly, and

1 Provided we adopt 3, countenanced by several MSS., and the Syriac,
instead of 3 in the received text, that is before the number “four,” this
explanation is the most satisfactory. But if we take the received text,
countenanced by a greater number of MSS., there will be another mean-
ing to the sentence. Henderson’s version is—

For as the four winds of heaven
Have I spread you abroad, saith Jehovah.
But its connection with the foregoing he does not clearly point out. The
view taken by Drusius, followed by Grotius and Marckius, seems most
satisfactory. They take the verb 7D in the sense of expanding, enlarg-
ing, setting at liberty, and that the reference is to the previous liberty
granted to the Jews; and thus the connection with the foregoing line is
obyious and natural—
Ho! Ho!
Flee now from the land of the north, saith Jehovah;
a sims four winds of heaven oe
ave I expanded you, (or set you free,) saith Jehovah.
They had been allowed ibaty'ts go 4 any sve of the world, which is
signified by the four winds. The next verse is—
Ho! Sion, esca;
Thou who dwellest with the daughter of Babylon.
orang nations are compared to two women, dwelling one with another.

VOL. V. E

66 THE TWELVE MINOR PROPHETS. LECT. OXXXVIII.

in other words: but while he briefly touches on what he
meant to say, he confirms and renders more plain the con-
tents of the former verse. He shows that it was a very great
disgrace that Babylon should become as it were the grave
of Sion ; for God had chosen that mount as the place where
he was to be worshipped. Babylon, we know, was a filthy
cavern, accursed by God. It was therefore to subvert, as it
were, the order of nature, for the Jews to bury, so to speak, ~
the holy mount of God in that infernal region. This mode
of speaking appears on the first view somewhat harsh, but it
is yet most suitable; for by Sion the Prophet means the
Jews, who were still dispersed in Chaldea. The temple had
not indeed been moved from its place, but only burnt and
destroyed by the Chaldeans, and there was no other temple
built among the Babylonians. What then does the Prophet
mean by saying, Q Sion, who dwellest with the daughter of
Babylon, return to thine own place? He even reminds the
Jews that they were bound, as it were, to the temple; for
it was a sacred and an indissoluble bond of mutual union
between God and them. (1 Kings vi. 13.) For when God pro-
posed that a temple should be built for him on mount Sion,
he at the same time added, “I will dwell among you; this
is my rest.” (Psalm cxxxii. 14.) Since the Jews, then, be-
came united to their God, the temple was introduced as a
pledge of this sacred union. Thus justly and fitly does the
Prophet give the name of Sion to the Jews; for they were,
as it has been said, tied as it were to the temple, except
they meant to deny God. Hence he says, “Is it right that
you should dwell among the Chaldeans? for ye are as it were
the stones of God’s temple, There is therefore for you no
fixed and permanent abode except on mount Sion, as you
are in a sense that very mount itself.” Therefore he says,
“Sion, hasten and return to thine own place ; for it is strange
and preposterous that thou shouldest dwell with the daughter
of Babylon.”

In short, the Prophet shows that God’s favour ought not
to have been rejected, when he stretched forth his hand, and
gave them a free liberty to return. As then God thus ap-
peared as the deliverer of his people, the Jews ought not to

CHAP. It. 8. COMMENTARIES ON ZECHARIAH. 67

have remained exiles, but immediately to ascend to Jerusa-
lem, that they might again worship God. And why did the
Prophet mention this? that the Jews might know that they
had nothing to fear, though surrounded with dangers; that
though Satan suggested many perils, many difficulties, many
troubles, yet the grace of God would not be defective, or
evanescent, or fallacious, but that he would complete his
work, and not disappoint those to whom he had once testi-
fied, that there would be to them again a quiet habitation
in the land of Judah. It now follows—

8. For thus saith the Lord of hosts, 8. Quia sie dicit Iehova exer-
After the glory hath he sent me unto the cituum, Post gloriam misit me
nations which spoiled you; for he that ad gentes quze‘spoliant vos; quia
toucheth you toucheth the apple of qui tangit vos tangit pupillam
his eye. oculi sui (vel, ejus.)

The Prophet pursues the same subject ; for he shows that
the way was not opened to the Jews that they might soon
after repent of their return, but that the Lord might be with
them, as their deliverance was a signal proof of his kindness,
and an evidence that he would complete what he had begun.
He then says, that by God’s order the Gentiles would be
restrained from effecting any thing in opposition to the Jews;
as though he had said, “ Your liberty has been granted by
Cyrus and by Darius; many rise up to hinder your return,
but whatever they may attempt they shall effect nothing ;
for God shall check all their efforts, and frustrate all their
attempts.” But God’s herald does here publicly testify, that
he was commissioned to prevent the nations from doing any
injury, and to declare that the people brought back to Judea
were holy to the Lord, and that it was not permitted that
they should be injured by any. This is the import of the
whole.

But a difficulty occurs here, for the context seems not
consistent: Thus saith Jehovah, Jehovah sent me ; for it is
not the Prophet who receives here the office of a herald;
but it seems to be ascribed to God, which appears inconsis-
tent ; for whose herald can God be? and by whose order or
command could he promulgate what the Prophet here re-
lates? It seems not then suitable to ascribe this to God,

68 THE TWELVE MINOR PROPHETS. LECT. CXXXVIII.

though the words seem to do so—Thus saith Jehovah, After
the glory he sent me to the nations: Who is the sender? or
who is he who orders or commands God? We hence con-
clude that Christ is here introduced, who is Jehovah, and
yet the Angel or the messenger of the Father. Though then
the being of God is one, expressed by the word Jehovah, it
is not improper to apply it both to the Father and to the
Son. Hence God is one eternal being; but God in the per-
son of the Father commands the Son, who also is Jehovah,
to restrain the nations from injuring the Jews by any unjust
violence. The rabbins give this explanation—that the Pro-
phet says that he himself was God’s herald, and thus recites
his words; but this is forced and unnatural. I indeed wish
not on this point to contend with them; for being inclined
to be contentious, they are disposed to think that we insist
on proofs which are not conclusive. But there are other
passages of Scripture which more clearly prove the divinity
and the eternal existence of Christ, and also the distinction
of persons. If however any one closely examines the words
of the Prophet, he will find that this passage must be forcibly .
wrested, except it be understood of Christ. We then con-
sider that Christ is here set forth as the Father’s herald ;
and he says that he was sent to the nations.

What he adds—<A fer the glory, is understood by some to
mean, that after the glory had ceased, in which the Jews
had hitherto boasted, the message of Christ would then be
directed to the Gentiles. The meaning, then, according to
them is this—that shortly after the glory of the chosen
people should depart, Christ, by the Father's command,
would pass over to the nations to gather a Church among
them. But this passage may be also applied to the nations,
who had cruelly distressed the Church of God; as though
he had said—‘“ Though your enemies have had for a time
their triumphs, yet their glory being brought to an end, God
will send his messenger, so that they who have spoiled you
may become your prey.” It still seems probable to me that
the Prophet speaks of the glory which he had shortly be-
fore mentioned. We may then view him as saying, that
as God had begun to exercise his power, and had in a won-

cnap. Ir. 8. COMMENTARIES ON ZECHARIAH. 69

derful manner restored his people, there would be no inter-
mission until he had fully established his Church, so as to
make the priesthood and the kingdom to flourish again.
Then after the glory, imports as much as this—“ Ye see the
beginning of God’s favour, by which his power shines forth.”
For doubtless it was no common instance of the Lord’s
glory, which he had manifested in restoring his people; and
thus the Prophet encourages their confidence, inasmuch as
God had already in part dealt in a glorious manner with
them. He then takes an argument from what had been
commenced, that the Jews might hope to the end, and fully
expect the completion of their deliverance. “The Lord,” as
it is said elsewhere, “ will not forsake the work of his own
hands.” (Ps. exxxviii 8.) So the Prophet says now, After
the glory, that is, “since God has once shone upon you in
no common manner, ought you not to entertain hope;
for he intended not to disappoint you of a full return
to your country, but to fulfil what he had promised by his
Prophets ?”

As God had spoken of the restoration of his Church, and
also of its perpetual condition, the Prophet here indirectly
reproves the ingratitude of those who were not convinced
that God would be faithful to the end, by seeing performed
the commencement of his work. For as God had included
both the return of his people and their continued preserva-
tion, so also his people ought to have included both favours:
“The Lord, who has already begun to restore his people,
will defend to the end those whom he has gathered, until
their full and perfect redemption will be secured.” As then
the Jews did not look for the end, though God led them as
it were by the hand to the land of hope, the Prophet says
to them, After the glory.

We may farther observe, that the glory mentioned here
was not as yet fully conspicuous; it had begun, so to speak,
to glimmer, but it did not shine forth in full splendour until
Christ came. It is then the same as though the Prophet
had said, “God has already emitted some sparks of his glory,
it will increase until it attains a perfect brightness. The
Lord in the meantime will cause, not only that the nations

70 ~ THE TWELVE MINOR PROPHETS. LECT. OXXXVIII.

may restrain themselves from doing any wrong, but also that
they may become a prey to you.”*

The reason for the order follows, Whosoever touches you,
touches the apple of his own eye, or, of his eye; for the pro-
noun may be applied to any one of the heathen nations as
well as to God himself; and the greater part of interpreters
prefer taking it as referring to any one of the nations. Who-
soever touches you touches the apple of his own eye; we say
in French, Js se donnent en (ail; that is, “ Whosoever will
assail my people will strike out his own eyes; for whatever
your enemies may devise against you, shall fall on their own
heads.” It will be the same as though one by his own sword
should pierce his own heart. When therefore the nations
shall consider you to be in their power, the Lord shall cause
that they shall pierce their own eyes, or wound their own
breasts, for the import is thesame. Whosoever then touches
you, touches the apple of his own eye ; there is no reason why
you should fear, for however powerful your enemies may be,
yet their fury shall not be allowed to rage against you; for

1 Tt would be almost endless to give the expositions which have been
offered on the phrase, “ After the glory,” T1235 \NS8. Henderson very
justly rejects what has been proposed by Newcome, Blayney, and Gesenius,
and other German divines, who, following Castalio and Cocceius, render the
line—After glory (7. e. to obtain glory) hath he sent me.

Some of the fathers, such as Husebius, Jerome, Cyril, and Theodoret,
viewed the “glory ” here as that which the Son enjoyed with the Father
before he became incarnate; but this view in no degree comports with the
context, though most divines, ancient and modern, consider that Christ is
the Jehovah of hosts in this verse. The paraphrase of the Targum is the
following—*“ After the glory which he has said he would bring to you;”
and this is substantially the meaning given by Calvin, and adopted by
Henderson. Without altering the general meaning, another construction
may be given—

For thus saith Jehovah of hosts,

« Another glory !’”—he has sent me to the nations,

Who have plundered you;

For he who touched you

Touched the swe ot his eye.
« Another glory” is an allusion to the glory mentioned in verse 5: he
would not only be a glory in the midst of them, but would confer on them
another glory by destroying their enemies.

Blayney seemed “ certain” that the eye refers to every enemy of the
Jews, and not to God; but the greater certainty seems to be on the other
side; it is the most natural and obvious construction of the passage. See
Deut. xxxii. 10. Not only Calvin gives the preference to this view, but
also Grotius, Marckius, and Henderson.—Ed.

CHAP. I. 9. COMMENTARIES ON ZECHARIAH. 71

God shall cause them to kill themselves by their own swords,
or to pull out their eyes by their own fingers.. This is the
meaning, if we understand the passage of the enemies of the
Church.

But it may also be suitably applied to God: Whosoever
touches you, touches the apple of his eye ; and to this view I
certainly am more inclined; for this idea once occurs in
Scripture, “ He will protect us as the apple of his eye.”
(Psalm xvii. 8.) As then the Holy Spirit has elsewhere used
this similitude, so I am disposed to regard this passage as
intimating, that the love of God towards the faithful is so
tender that when they are hurt he burns with so much dis-
pleasure, as though one attempted to pierce his eyes. For
God cannot otherwise set forth how much and how ardently
he loves us, and how careful he is of our salvation, than by
comparing us to the apple of his eye. There is nothing, as
we know, more delicate, or more tender, than this in the
body of man ; for were one to bite my finger, or prick my
arm or my legs, or even severely to wound me, I should feel
no such pain as by having my eye or the pupil of my eye
injured. God then by this solemn message declares, that
the Church is to him like the apple of his eye, so that he
can by no means bear it to be hurt or touched. It after-
wards follows :—

9. For, behold, I will shake mine 9. Quia ecce ego agitans (vel,
hand upon them, and they shall bea agito) manum meam super eos;
spoil to their servants: and ye shall et erunt preda servis suis: et scie-
know that the Lord of hosts hath tis quod lehova exercituum miserit
sent me. me.

Christ continues to relate the commands of the Father:
for he speaks in his person, when he says, Behold, I shake
my hand over them, that is, enemies; and they shall be a prey
to their own servants. He means, that however numerous and
strong the enemies would be who would seek to injure the
Jews, they would yet be safe ; for they would be protected by
the hand of God, and not only so, but that whatever their ene-
mies would attempt to do would be in vain, for the Lord would
degrade them, and render them a prey to the Jews themselves:

72 THE TWELVE MINOR PROPHETS. LECT. CXXXVIII.

for by servants’ he doubtless means the Jews, who, for a time,
had been oppressed by the tyranny of their enemies.

It is certain that this prophecy was not fulfilled at the
time when the Jews thought that they were in a flourishing
state, and enjoying prosperity ; for their condition was even
then very wretched and degrading. For whence had they
their kings? Certainly not from the tribe of Judah; and
we also know how tyrannically they were governed, and also
that the kingdom was filled with many abominable sins and
cruelties. They were become parricides almost all; and
whosoever will read their history will find, that brethren
were oppressed by brethren, and that even parents were
cruelly and wickedly treated. In short, not to say of other
things, nothing could have been more abominable than the
family of Herod. We cannot then apply this prophecy to
that time which intervened between the return from the
Babylonian exile, and the coming of Christ. It is then only
under the kingdom of Christ that God accomplished what
is here said,—that enemies became a prey to his spiritual
people, that is, when they were subdued and brought under
the yoke of Christ, for as we have said elsewhere, the govern-
ment of the Church is vested in its Head. Hence where
Christ shines, there the Church, which is his body, is said
to reign; for Christ’s will is, that he should have nothing
apart from his members.

We now see the intention of the Prophet: he wished to
dispel the fear of the Jews, that they might not hesitate to
return to their country ; for not only a way was opened for
them, but confirmed also and certain was their happiness
under God’s protection ; as he had not in vain begun a glo-
rious work, but fully purposed to carry it on to the end.

He says, Behold, I shake my hand. The shaking of the

1pm ay, “their slaves,” Henderson. The Jews had been held in a
state of slavery by the nations. Newcome considers that the nations who
oppressed the Jews are meant, that they were to be reduced by other na-
tions to the condition of slaves, as the Babylonians were to the Medes and
Persians, and he refers to Hag. ii. 23. But as the Jews are especially ad-
dressed in the next line, it is obvious to consider them as here intended.
And Grotius refers the literal fulfilment of what is here said to the time
of the Maccabees.— Ed.

tate ite) aye all hn) Md ee.) oi
? ¢ ¥ened

CHAP. II. 9. COMMENTARIES ON ZECHARIAH. 73

hand shows that God has no need of many forces to put to
flight his enemies, nor of a large expedition ; for as soon as
he raises up his hand, he lays them all prostrate. In short,
the Prophet reminds us, that God has hands which extend
far, for he can by mere shaking conquer all enemies, how-
ever distant they may be. And then we see that the faci-
lity with which God executes his purpose was mentioned,
in order that the Jews might feel assured, that as soon as
it would please God to put forth his strength, he would have
no difficulty ; for by the single motion of his finger he could
destroy all the enemies who might rise up against them.

He afterwards adds, And ye shall know that Jehovah of
hosts has sent me. To consider this as an address to the
faithful, may not seem suitable; for faith is connected with
knowledge, as we are taught by John, “ We know that we
are the children of God,” (1 John iii. 2;) for the certainty
which rests on God’s word exceeds all knowledge. Why
then does the Prophet say, And ye shall know that Jeho-
vah has sent me? for the faithful ought to have been pre-
viously certain respecting the mission of Christ ; otherwise
an approach to God was closed up; for an access, we know,
to his favour is opened by faith. The Jews must have then
been assured from the beginning respecting the mission of
Christ. But it is to be observed, that there are two kinds
of knowledge——the knowledge of faith, and what they
call experimental knowledge. The knowledge of faith is
that by which the godly feel assured that God is true—that
what he has promised is indubitable; and this knowledge
at the same time penetrates beyond the world, and goes far
above the heavens, that it may know hidden things; for our
salvation is concealed ; things seen, says the Apostle, are
not hoped for. (Rom. viii. 24) It is then no wonder that
the Prophet says, that the faithful shall then know that
Christ has been sent by the Father, that is, by actual expe-
rience, or in reality: Ye shall then know that Jehovah has
sent me. He afterwards adds—

10. Sing and rejoice,Odaughterof | 10. Exulta et letare filia Sion,
Zion: for, lo, [come, and I willdwell quia ecce ego venio, et habitabo in
in the midst of thee, saith the Lord. medio tui, dicit Iehova.

74 THE TWELVE MINOR PROPHETS. LECT. CXXXVIII

He continues the same subject. The meaning is, that
God begins nothing which he does not determine to bring
to its end. Since then he had already begun to gather his
people, that they might dwell in the Holy Land, it was a
work in progress, at length to be completed; for the Lord’s
will was not to be a half Redeemer. This is the purport of
what the Prophet says.

But he now exhorts Sion to rejoice, as though the happi-
ness which he predicts was already enjoyed. This mode of
speaking, as we have seen elsewhere, is common among the
Prophets. When they intended to animate God’s servants
to a greater confidence, they brought them as it were into
the midst of what was promised, and dictated a song of
thanksgiving. Weare not wont to congratulate ourselves
before the time. When, therefore, the Prophets bade the
Church to sing to God and to give thanks, they thus confirm-
ed the promises made to them; as though the Prophet had
said, that as yet indeed the brightness and glory of God was
in a great measure hid, but that the faithful were beyond
the reach of danger, and that therefore they could boldly
join in a song of thanks to God, as though they were already
enjoying full redemption ; for the Lord will perfect what he
begins.

Rejoice then and ewxult, thou daughter of Sion,—Why ?
For I come. God had already come ; but here he expresses
the progress of his favour, by declaring that he would come;
as though he had said, “ I have already given you obscure
tokens of my presence; but you shall find another coming
which will be much more effectual to confirm your faith.”
Though then God had already appeared to the Jews, yet he
says that he would come, that is, when Christ would come
forth, in whom dwells the fulness of the Godhead bodily,
and in whom God’s perfect glory and majesty shines forth.
And hence also does it more evidently appear what I have
already said, that this address cannot be applied without
perversion to the Prophet, nor be suitably applied to the
person of the Father. It then follows that Christ speaks
here: but he does not speak as a man or an angel; he
speaks as God the Redeemer. We hence see that the name

cHAP. 11.10. COMMENTARIES ON ZECHARIAH. 75

Jehovah is appropriated to Christ, and that there is no dif-
ference between the Father and the Son as to essence, but
that they are only to be distinguished as to their persons.
Whenever then Christ announces his own divinity, he takes
the name Jehovah ; but he also shows, that there is some-
thing peculiar and distinct belonging to him as the mes-
senger of the Father. For this reason, and in this re-
spect, he is inferior to the Father ; that is, becatse he is sent
as a messenger, and executes what has been entrusted to
him. These things do not militate the one against the other,
as many unlearned and turbulent men think, who entangle
themselves in many vain imaginations, or rather in mere
ravings, and say, “ How can it be, that there is one eternal
God, and yet that Christ, who is distinct from the Father,
and is called his angel, is a true God?” So they imagine
that the origin of divinity is God the Father, as though the
one true God had begotten, and thus produced another God
from himself, as by propagation. But these are diabolical
figments, by which the unity of the Divine essence is de-
stroyed. Let us then bear in mind what the Prophet teaches
here clearly and plainly,—that Christ is Jehovah, the only
true God, and yet that he is sent by God as a Mediator.

Behold I come, he says, and I will dwell in the midst of thee.
God dwelt then among the Jews, for the building of the
temple had been begun, and sacrifices had been already
offered ; but this dwelling was typical only. It hence fol-
lows, that some new kind of presence is here pointed out,
when God was to reveal himself to his people, not under
ceremonial figures and symbols, but by dwelling, at the ful-
ness of time, substantially among them; for Christ is the
temple of the Godhead, and so perfectly unites us to God
the Father, that we are one with him. And it ought fur-
ther to be carefully borne in mind, that the Prophet does
here also make a distinction between the ancient types of
the law and the reality, which was at length exhibited in
Christ ; for there is no need now of shadows, when we enjoy
the reality, and possess the completion of all those things
which God only shadowed forth under the law.

76 THE TWELVE MINOR PROPHETS, LECT, CXXXIX.

PRAYER.

Grant, Almighty God, that as thou seest that we continually tremble
in the midst of dangers, and often stumble and fall through the
infirmity of our flesh, O grant, that we may learn so to rely on
the strength and help which thou promisest to us, that we may
not hesitate to pass through all kinds of dangers, and boldly and
firmly to fight under thy banner; and may we be thus gathered
more and more into the unity of thy Church, until having finished ~
all our troubles and contests, we shall at length reach that blessed
and celestial rest which has been obtained for us by the blood of
thine only-begotten Son.—Amen.

Lecture One Bundred and Thirty-ninth.

11. And many nations shall be 11. Et adjungent se gentes mul-
joined to the Lord in that day, and te, (vel, magne) ad Iehovam in
shall be my people: andI will dwell die illa; et erunt illi in populum,
in the midst of thee; and thou shalt et habitabo in medio tui; et scies
know that the Lord of hosts hath gquéd Iehova exercituum miserit
sent me unto thee. me ad te.

Tur Prophet describes here the voluntary surrender of
the nations, who would so join themselves to the Church of
God, as to disown their own name and to count themselves
Jews: and this is what the Prophet borrowed from those
who had predicted the same thing; but he confirms their
testimony, that the Jews might know that the propagation
of the Church had not been promised to them in vain by so
many witnesses. That what is said here refers to the call-
ing of the nations who would willingly surrender themselves
to God, is quite evident; for it is said that they would be a
people to God. This could not be, except the nations sur-
rendered their own name, so as to become one body with the
Jews. He then repeats what he had said, that God would
dwell in the midst of Judea. Of this dwelling something
was said yesterday ; for as they had already begun to offer
sacrifices in the temple, it follows that God was already
dwelling among them. We must then necessarily come to
another kind of dwelling, even that which God, who had
before testified by many proofs that he was nigh the Jews,
had at length accomplished through Christ ; for Christ is

he ee Sed ee ie. ae

—s he ee

CHAP. It. 12. COMMENTARIES ON ZECHARIAH. 77

really Immanuel, and in him God is present with us in the
fulness of his power, justice, goodness, and glory.

He at last adds, Thou shalt know that Jehovah of hosts
has sent me to thee. Something has also been said on this
sentence: the Prophet means, that it would be evident by
what would really take place, that these things had not been
in vain foretold, as the prophecy would be openly fulfilled
before the eyes of all. Then shalt thou know, not by the
assurance of faith, which is grounded on the word, but by
actual experience. But he expresses more than before, for
he says, “ Thou shalt know that Jehovah of hosts has sent
me to thee.” The particle , alik, “to thee,” is not
superfluous ; for he said a little while before, that he was
sent to the nations. As he now says, that he would be the
guardian of the chosen people, he also declares that his
mission was to them; and he gives to God the name of
Jehovah of hosts, that the Jews might feel assured that there
would be no difficulty sufficient to hinder or delay the work
of God, as he possessed supreme power, so that he could
easily execute whatever he had decreed. I will not repeat
now what I said yesterday of Christ; but we ought never-
theless to remember this, that he who declares that he was
sent, is often called Jehovah. It hence appears that one and
the same divine eternal essence is in more persons than one.
Let us go on—

12. And the Lord shall inherit 12. Et hereditario accipiet Iehova

Judah his portion inthe holyland, Iehudah partem suam in terra sancta ;
and shall choose Jerusalem again. et eliget adhuce Ierusalem.

The Prophet confirms the former doctrine, but removes
offences, which might have occurred to the Jews and pre-
vented them from believing this prophecy: for they had been
for a time rejected, so that there was no difference between
them and other nations. The land of Canaan had been
given them as a pledge of their heirship; but they had been
thence expelled, and there had been no temple, no public
worship, no kingdom. The Jews then might have concluded
from all these reasons, that they were rejected by God.
Hence the Prophet here promises that they were to be re-

78 _ THE TWELVE MINOR PROPHETS. LECT. CXXXIX.

stored again to their former state and to their own place.
Jehovah, he says, will take Judah as his hereditary portion ;
that is, God will really show that he has not forgotten the
election by which he had separated the Jews for himself ;
for he intended them to be to him a peculiar people. They
were now mixed with the nations ; their dispersion seemed
an evidence of repudiation ; but it was to be at length mani-
fest that God was mindful of that adoption, by which he —
once purposed to gather the Jews to himself, that their
condition might be different from that of other nations.
When therefore he says, that Judah would be to God for an
heritage or for an hereditary portion, he brings forward no-
thing new, but only reminds them that the covenant by which
God chose Judah as his people would not be void, for it
would be made evident in its time.

And the following clause is to the same purpose, And he
will again choose Jerusalem: for it was not then for the
first time that Jerusalem became the city of God when re-
storation took place, but the election, which existed before,
was now in a manner renewed conspicuously in the sight of
men. It is then the same as though the Prophet had said,
“ The course of God’s favour has indeed been interrupted,
yet he will again show that you have not been in vain chosen
as his people, and that Jerusalem, which was his sanctuary,
has not been chosen without purpose.” The renovation of the
Church, then, is what the Prophet means by these words.

What we have said elsewhere ought at the same time to
be noticed, that the word choose is not to be taken here in
its strict sense ; for God does not repeatedly choose those
whom he regards as his Church. God’s election is one single
act, for it is eternal and immutable. But as Jerusalem had
been apparently rejected, the word choose imports here that
God would make it evident, that the first election had ever |
been unchangeable, however hidden it may have been to the
eyes of men. He then adds—

13. Be silent, O all flesh, 13. Sile (vel, sileat) omnis caro a facie
before the Lord, for he is Iehove; quia excitatus est ex habita-
raised up out of his holy culo sanctitatis sue (hoe est, ex loco suo
habitation. sancto.)

CHAP. I. 13. COMMENTARIES ON ZECHARIAH. 79

Here is a sealing of the whole prophecy. The Prophet
highly extols the power of God, that the Jews might not
still doubt or fear as with regard to things uncertain. He
says that whatever he had hitherto declared was indubitable ;
for God would put forth his power to succour his Church and
to remove whatever hindrance there might be. We have
seen similar expressions elsewhere, that is, in the second
chapter of Habakkuk and in the first of Zephaniah ; and
these Prophets had nearly the same object in view ; for
Habakkuk, after having spoken of the restoration of the
people, thus concludes,—that God was coming forth to bid
silence to all nations, that no one might dare to oppose when
it was his will to redeem his Church. So also Zephaniah,
after having described the slaughter of God’s enemies, when
God ordered sacrifices to be made to him as it were from the
whole world, uses the same mode of expression, as though he
had said, that there would be nothing to resist the power of

God. It is the same here, Silent, he says, let all flesh be be-
fore Jehovah. It is, in short, the shout of triumph, by which
Zechariah exults over all the enemies of the Church, and
shows that they would rage in vain, as they could effect
nothing, however clamorous they might be.

By silence we are to understand, as elsewhere observed,
submission. The ungodly are not indeed silent before God,
so as willingly to obey his word, or reverently to receive
what he may bid or command, or humbly to submit under
his powerful hand ; for these things are done only by the
faithful. Silence, then, is what especially belongs to the
elect and the faithful; for they willingly close their mouth
to hear God speaking. But the ungodly are also said to be
silent, when God restrains their madness: and how much
soever they may inwardly murmur and rage, they yet cannot
openly resist ; so that he completes his work, and they are
at length made ashamed of the swelling words they have
vomited forth, when they pass off in smoke. This is the
sense in which the Prophet says now, silent be all flesh. He
means, in short, by these words, That when God shall go
forth to deliver his Church, he will be terrible ; so that all
who had before furiously assailed his chosen people, shall be
constrained to tremble.

80 THE TWELVE MINOR PROPHETS. LECT. OXXXIX.

With regard to the habitation of holiness, I explain it of
the temple rather than of heaven. I indeed allow that
heaven is often thus called in Scripture: and it is called the
palace or temple of God, for we cannot think as we ought
of God’s infinite glory, except we are carried above the world.
This is the reason why God says that he dwells in heaven.
But as the Church is spoken of here, Zechariah, I doubt not,
means the temple. It is indeed certain that there was no
temple when God began to rise as one awakened from sleep,
to restore his people: but as the faithful are said in Psalm
cii. to pity the dust of Sion, because the place continued
sacred even in its degradation and ruin ; so also in this pas-
sage Zechariah says, that God was roused—Whence? from
Sion, from that despised place, exposed to the derision of
the ungodly: yet there God continued to dwell, that he
might build again the temple, where his name was to be in-
voked until Christ appeared. We now see that the temple
or Sion is intended rather than heaven, when all circum-
stances are duly weighed. Now follows—

CHAPTER III.

1. And he showed me Joshua the
high priest standing before the angel
of the Lord, and Satan standing at
his right hand to resist him.

2. And the Lord said unto Satan,
The Lord rebuke thee, O Satan;
even the Lord that hath chosen Je-
rusalem rebuke thee: is not this a
brand plucked out of the fire ?

1. Et ostendit mihi Iehosuah sa-
cerdotem magnum stantem in con-
spectu angeli Iehovee, et Satan stan-
tem ad dexteram ejus, ut adversa-
retur illi.

2. Et dixit Iehova ad Satan, in-
crepet te Iehova, Satan, et increpet
(hoc est, iterum increpet) te Iehoya,
qui elegit Ierusalem: annon hic
torris erutus ex igne?

We have said at the beginning that Zechariah was sent

for this end—to encourage weak minds: for it was difficult
to entertain hope in the midst of so much confusion. Some,
but a small portion of the nation, had returned with the tribe
of Judah: and then immediately there arose many enemies
by whom the building of the city and of the temple was
hindered ; and when the faithful viewed all their cireum-
stances, they could hardly entertain any hope of a redemp-
tion such as had been promised. Hence Zechariah laboured

CHAP. 111. 1,2. COMMENTARIES ON ZECHARIAH. 81

altogether for this end—to show that the faithful were to
look for more than they had reason to expect from the aspect
of things at the time, and that they were to direct their
eyes and their thoughts to the power of God, which was not
as yet manifested, and which indeed God purposely designed
not to exercise, in order to try the patience of the people.

This is the subject which he now pursues, when he says,
that Joshua the priest was shown to him, with Satan at his
right hand to oppose him.’ God was, however, there also. But
when Zechariah says, that the priest Joshua was shown to
him as here represented, it was not only done in a vision,
but the fact was known to all; that is, that Joshua was
not adorned with a priestly glory, such as it was before the
exile ; for the dignity of the priest before that time was far
different from what it was after the return of the people;
and this was known to all. But the vision was given to the
Prophet for two reasons—that the faithful might know that
their contest was with Satan, their spiritual enemy, rather
than with any particular nations—and also that they might
understand that a remedy was at hand, for God stood in
defence of the priesthood which he had instituted. God,
then, in the first place, purposed to remind the faithful that
they had to carry on war, not with flesh and blood, but with
the devil himself: this is one thing. And then his design
was to recall them to himself, that they might consider that
he would be their sure deliverer from all dangers. Since we
now perceive the design of this prophecy, we shall proceed
to the words of the Prophet.

He says that Joshua was shown to him. This was done no

1 To retain the alliteration of the Hebrew, the words may be thus ren-
dered—* and the opponent standing on his right hand to oppose him,” or,
“the accuser standing on his right hand to accuse him.” The word Satan
is rendered here and in Job by the Septuagint, “the accuser,” or “ the
devil,” 4 3:a€c20s. The station on the right hand was that of the plaintiff,
or the accuser, or of the pleader, as Grotius thinks. See Ps. cix.6. The
word }0W, according to its use as a verb, participle, or a noun, means an

t or adversary, rather than anaccuser. See Ps. xxxviii. 20; Num.
xxii. 22; Gen. xxvi. 21.

Blayney, as well as Kimchi, thinks that Sanballat is meant by }OW7; but
the article 7, as it has been observed by Marckius and Henderson, seems
to point out the great enemy of God and man, as é 3i#€s20s in Greek.—Ed.

VOL. V. F

82 THE TWELVE MINOR PROPHETS. LECT. CXXXIX.

doubt in a prophetic vision: but yet Zechariah saw nothing
by the spirit but what was known even to children. But, as
I have already said, we must observe the intention of the vi-
sion, which was, that the faithful might understand that their
neighbours were troublesome to them, because Satan turned
every stone and tried every experiment to make void the
favour of God. And this knowledge was very useful to the
Jews, as it is to us at this day. We wonder why so many ~
enemies daily rage against us, and why the whole world burn
against us with such implacable hatred; and also why so
many intrigues arise, and so many assaults are made, which
have not been excited through provocation on our part: but
the reason why we wonder is this,—because we bear not in
mind that we are fighting with the devil, the head and
prince of the whole world. For were it a fixed principle in
our minds, that all the ungodly are influenced by the devil,
there would then be nothing new in the fact, that all unitedly
rage against us. How so? Because they are moved by the
same spirit, and their father is a murderer, even from the
beginning. (John viii. 44.)

We hence see that the faithful were taught what was ex-
tremely necessary,—that their troubles arose from many
nations, because Satan watched for their ruin. And though
this vision was given to the Prophet for the sake of his own
age, yet it no doubt belongs also to us; for that typical
priesthood was a representation of the priesthood of Christ,
and Joshua, who was then returned from exile, bore the
character of Christ the Son of God. Let us then know that
Christ never performs the work of the priesthood, but that
Satan stands at his side, that is, devises all means by which
he may remove and withdraw Christ from his office. It hence
follows, that they are much deceived, who think that they
can live idly under the dominion of Christ: for we all have
a warfare, for which each is to arm and equip himself.
Therefore at this day, when we see the world seized with so
much madness, that it assails us, and would wholly consume
us, let not our thoughts be fixed on flesh and blood, for Satan
is the chief warrior who assails us, and who employs all the
rage of the world to destroy us, if possible, on every side.

—-.*s. .:CmCULCTCCC

— a

CHAP. 111. 1,2. COMMENTARIES ON ZECHARIAH. 83

Satan then ever stands at Christ’s right hand, so as not to
allow him in peace to exercise his priestly office.

Now follows another reason for the prophecy,—that God
interposes and takes the part of his Church against Satan.
Hence he says, Rebuke thee Satan let Jehovah,’ rebuke thee
let Jehovah, who has chosen Jerusalem. God speaks here ;
and yet he seems to be the angel of Jehovah:” but this is
not inscrutable ; for as in the last verse, where Zechariah
says that Joshua stood before the angel of Jehovah, Christ
is doubtless meant, who is called an angel and also Jehovah ;
so also he may be named in this verse. But that no conten-
tious person may say that we refine on the words too much,
we may take them simply thus,—that God mentions here
his own name in the third person ; and this mode of speak-
ing is not rare in Scripture, “ Jehovah rained from God.”
(Gen. xix. 24.) Whydid Moses speak thus? Even to show
that when God fulminated against Sodom, he did not adopt
a common mode of proceeding, but openly showed that it
was an unusual anda singular judgment. Thus the expres-
sion here is emphatic, Rebuke thee let Jehovah, that is, I
myself will rebuke thee. However, were any one to con-
sider well the whole context, he could not but allow that the
words may properly be applied to Christ, who is the portion
of his Church, and that therefore he was the angel before
whom Joshua stood ; and he himself shows afterwards that
the Church would be safe under his patronage. Let Jehovah
then rebuke thee, Satan, let him rebuke thee. The repetition

1 We may render the words,—
: Rebuke thee, Satan, will Jehovah,
Yea, rebuke thee will Jehovah,
Who hath chosen Jerusalem.
Thus Dathius and Blayney render the passage. Adam Clarke and Hen-
derson adopt the notion that Jude, ver. 9, refers to this vision, taking
“the body of Moses” as signifying the Jewish Church; but Marckius,

evidently for just reasons, rejects this opinion.— Ed.

2 Newcome introduces the word angel at the beginning of the second
verse unnecessarily, merely on the authority of the Syriac; for in the pre-

‘ceding visions, “ Jehovah” and “the angel of Jehovah” are used indiscri-
-Minately. It is sepavle not to see that here and in the first chapter a

as being Jehovah, and the angel or messenger of

ivan is mention ;
‘Jehovah. See on this subject M*Caul’s observations in his translation of

‘Kimchi on Zechariah, from page 9 to 27.—Ed.

84 THE TWELVE MINOR PROPHETS. LECT. CXXXIX.

more fully confirms what Zechariah meant to show, even
that sufficient protection would be found in God alone for
the preservation of the Church, how much soever Satan might
employ all his powers for its ruin, and that though God
would not immediately give help and restrain Satan, yet a
firm hope was to be entertained, for this would be done in
time the most seasonable. The import of the whole is,—
that though God had hitherto let loose Satan to assail the
Church as to the priesthood, yet God would be the faithful
guardian of his Church, and would check Satan, that he
might not execute what he intended ; and further, that many
contests must be patiently endured, until the-period of the
warfare be completed. We now then see what the Prophet
had in view in these words.

But the rebuke of God is not to be regarded as being only
in words, but must be referred to that power by which God
subverts and lays prostrate all the attempts of Satan. At
the same time he mentions the end for which this rebuke
was given ; it was, that the Church might continue safe and
secure, Let Jehovah, who has chosen Jerusalem, rebuke thee.
These words are to be read, not apart, but as joined with
the former, as though he had said, “ Let God raise up his
hand for the salvation of his chosen people, so as to put thee,
Satan, to flight with all thy furies.’ This is the meaning.
Let us therefore know, that God is not simply the enemy of
Satan, but also one who has taken us under his protection,
and who will preserve us safe to the end. Hence God, as
our Redeemer and the eternal guardian of our salvation, is
armed against Satan in order to restrain him. The warfare
then is troublesome and difficult, but the victory is not doubt-
ful, for God ever stands on our side.

But we are at the same time reminded, that we are not
to regard what we have deserved in order to gain help from
God; for this wholly depends on his gratuitous adoption.
Hence, though we are unworthy that God should fight for
us, yet his election is sufficient, as he proclaims war against
Satan in our behalf. Let us then learn to rely on the gra-
tuitous adoption of God, if we would boldly exult against
Satan and all his assaults.. It hence follows, that those men

CHAP. 111.3,4. COMMENTARIES ON ZECHARIAH. 85

who at this day obscure, and seek, as far as they can, to
extinguish the doctrine of election, are enemies to the human
race ; for they strive their utmost to subvert every assurance
of salvation.

Heat last adds, Is not this a brand snatched from the fire?
Here God makes known the favour he had manifested to-
wards the high priest, that the faithful might be convinced
that Joshua would overcome his enemies, as God would not
forsake his own work; for the end ever corresponds with
the beginning as to God’s favour ; he is never wearied in the
middle course of his beneficence. This is the reason why
he now objects to Satan and says, “ Why! God has wonder-
fully snatched this priest as a brand from the burning: as
then the miraculous power of God appears in the return of
the high priest, what dost thou mean, Satan? Thou risest
up against God, and thinkest it possible to abolish the priest-
hood, which it has pleased him in his great favour hitherto
to preserve. See whence has the priest come forth. While
he was in Chaldea, he seemed to be in the lower regions ;
yet God delivered him from thence: and now, when he sits
in the temple and is performing his office, is it possible for
thee to pull down from heaven him whom thou couldest not
detain in hell?’ We now perceive the meaning of the Pro-
phet as to this similitude. He then adds—

Fe Now Joshua — clothed with
y garments, and stood before
the angel.

4. And he answered and spake
unto those that stood before him,
saying, Take away the filthy gar-

_ ments from him. And unto him he
said, Behold, I have caused thine in-
4 uity to pass from thee, and I will

thee with change of raiment.

3. Et Iehosuah erat indutus vesti-
bus sordidis ; et stabat in conspectu
angeli.

4. Et respondit et dixit his qui
stabant coram ipso, dicende, Tollite
vestes sordidas ab eo (de super eo,
ad verbum;) et dixit ad eum, Ecce
transire feci (hoc est, abstuli) abs te
iniquitatem tuam, et vestiam te mu-
tatoriis.

Zechariah adds here another thing,—that Joshua had on

Mean garments, but that new garments were given him by
‘the angel’s command. And by this he means, that though

1 Qut of Ur of the Chaldees, out of the Babylonian fiery furnace.”
Ass. Annot.

86 THE TWELVE MINOR PROPHETS. LECT. CXXXIX.

the priesthood had been for a time contemptible, it would

yet recover whatever dignity it had lost. But he ever leads

the minds of the faithful to this point,—to look for what

they did not then see, nor could conjecture from the state of
things at that time. It is certain that the sacerdotal vest-

ments, after the return from exile, were not such as they

were before; for they were not sumptuously woven, nor had

attached to them so many precious stones. Though Cyrus
had bountifully supplied great abundance of gold and silver

for the worship of God, yet the chief priest did not so shine

with precious stones and the work of the Phrygians as be-

fore the exile- Hence, what was shown to Zechariah was

then well known to all. But we ought to notice the latter

clause,—that the angel commanded a change of garments.
The Prophet then bids the faithful to be of good cheer,

though the appearance of the priesthood was vile and mean,

because God would not overlook its contemptible state ; but

the time of restoration had not yet come; when it came, the

ancient dignity of the priesthood would again appear.

With regard to the words, the first thing to be observed
is the fact, that Joshua stood before the angel, having on sor-
did or torn garments.' The repetition seems to be without
reason; for he had said before that Joshua stood before the
angel of God. Why then does he now repeat that he stood
before the angel? That the faithful might take courage ;
because it was God’s evident purpose that the chief priest
should remain there in his sordid garments; for we think
that God forgets us when he does not immediately succour
us, or when things are in a confused state. Hence Zechariah
meets this doubt by saying, that Joshua stood before the
angel. He further reminded them, that though the whole
world should despise the priesthood, it was yet under the
eyes of God. Conspicuous were other priests in the eyes of
men, and attracted the admiring observation of all, as it is
well known; but all heathen priesthoods, we know, were of
no account before God. Hence though heathen priesthoods

1 The word, DNS, does not mean what is shabby, mean, or tattered,
but what is filthy, dirty, as opposed to what is clean. Our version, “filthy,”
adopted by Newcome and Hender:on, is the most suitable.-—E£d,

CHAP. Ill. 3,4. COMMENTARIES ON ZECHARIAH. 87

shone before men, they were yet abominations only in the
sight of God ; but the priesthood of Joshua, however abject
and vile it may have been, was yet, as Zechariah testifies,
esteemed before God.

We now see that he who is often said to be Jehovah is
called an angel: the name therefore of Angel as well as of
Jehovah, I doubt not, ought to be applied to the person of
Christ, who is truly and really God, and at the same time a
Mediator between the Father and the faithful: and hence he
authoritatively commanded the angels who were present ;
for Christ was there, but with his hosts. While therefore
the angels were standing by, ready to obey, he is said to
have bidden them to strip the high priest of his mean gar-
ments.

Afterwards the angel addresses Joshua himself, See, I
have made to pass from thee thine iniquity, and now I will
clothe thee with new or other garments." When the angel
said that he had taken away iniquity, he justly reminded
them of the filthiness contracted by the priest as well as by
the people ; for they had denuded themselves of all glory by
their iniquities. We hence see that the mouths of the Jews
were here closed, that they might not clamour against God,
because he suffered them still to continue in their sordid
- condition, for they deserved to continue in such a state;
and the Lord for this reason called their filth, iniquity. He
further teaches us, that though the Jews fully deserved by
their sins to rot in their struggle and filthiness, yet the Lord
would not finally allow their unworthiness to prevent him
from affording relief.

The import of the prophecy then is this,—That however
much the mean outward condition of the high priest might

1 myydnn, from yon, to set loose, or to put off. Both Parkhurst and
think that they were the garments which the high priest wore on

and solemn occasions, and which he put of when he had per-
ormed his office. “ Holy garments” would perhaps be the best rendering.
Newcome has “goodly apparel ;” and Henderson, “costly habiliments ;”
neither of which renderings conveys the idea that they were the peculiar
garments of the high priest. And that they were the holy garments, such
as the high priest wore on especial occasions, appears probable from what
follows respecting the mitre, which formed a part of the high priest’s dres~,

—Ed.

88 THE TWELVE MINOR PROPHETS. LECT. CXL.

offend the Jews, they were still to entertain hope ; for the
remedy was in God’s power, who would at length change the
dishonour and reproach of the high priest into very great
glory, even when the time of gratuitous remission or of good
pleasure arrived.

PRAYER.

Grant, Almighty God, that as thou hast made us a royal priesthood
in thy Son, that we may daily offer to thee spiritual sacrifices,
and be devoted to thee, both in body and soul,—O grant, that
we, being endued with thy power, may boldly fight against Satan,
and never doubt but that thou wilt finally give us the victory,
though we may have to undergo many troubles and difficulties :
and may not the contempt of the world frighten or dishearten
us, but may we patiently bear all our reproaches, until thou at
length stretchest forth thine hand to raise us up to that glory,
the perfection of which now appears in our head, and shall at
last be clearly seen in all the members, in the whole body, even
when he shall come to gather us into that celestial kingdom,
which he has purchased for us by his own blood.— Amen,

Lecture One Bundred and fortieth.

5. And I said, Let them set a 5. Et dixi, Ponant cidarim puram
fair mitre upon his head. Sothey (aut, diadema purum) super caput
set a fair mitre upon his head, ejus: et posuerunt diadema super ca-
and clothed him with garments. put ejus, et induerant (id est, postquam
And the angel of the Lord stood induerant) illum vestibus: et angelus
by. Iehovee stabat.

Tux Prophet had said that Joshua was clothed in splendid
and beautiful garments, who had on before such as were sor-
did, and that this was done by the command of the angel:
he now adds, that he wished that a still greater glory should
be bestowed on him, for he saw that something was wanting.
He therefore desired that the high priest should be adorned
with a crown, so that his dress might in every way correspond
with the dignity of his office, But what is here stated, that
the Prophet spoke,’ is not to be taken as spoken authorita-

1 Calvin has followed the punctuists as to the verb “ said,” in the be-
ginning of the verse, and regarded it as in the first and not in the third

CHAP. IIL. 5. COMMENTARIES ON ZECHARIAH. 89

tively, but rather expressed as a wish, as though he had
said, that it was indeed a pleasant and delightful spectacle
to see the high priest decently and honourably clothed ; but
that it was also desirable, that a crown or a diadem should
be added, as a symbol of the priesthood, and not of royalty.
There is indeed no disadvantage in considering royalty also
as signified ; for the kingly office, we know, is united with
the priestly in the person of Christ: but I take the crown
here to be the priest’s mitre; for we know that this was the
chief ornament whenever the priest came to the altar of in-
cense. But as to the main point, we must bear in mind the
design of the Prophet,—that the high priest was adorned
with splendid vestments, and yet his dignity appeared only
in part; therefore the Prophet desires that a pure crown or
mitre should be added: and he says that this took place
even in the presence of the angel, thereby intimating that
his wish was by God approved.

Now we ought first to contemplate the zeal and godly con-
cern of the Prophet, which he had for the glory and honour
of the priesthood ; for though he regarded with joy the
splendid dress of the high priest, he could not restrain him-
self from wishing that the highest ornament should be added.
And this example is exhibited to us for imitation, so that
we ought to desire the increase of those favours of God, by
which the priesthood of Christ is signalized, until it arrives
at the most perfect state. But we see that many are against
such a wish; for at this day there are those who profess
some zeal for true religion, but are satisfied with a mere
shadow ; or at least, it would abundantly satisfy them to see
the Church half purified: and the world is full of men who
indeed confess that the Church is defiled by many pollutions,

person. It is omitted in the Septuagint, (except in the comp. ed., where
it is in the third person,) but the om sk pan bate as the words of the
angel. Jerome has et dixit, and he said, that is, the angel. It appears
that the Turgum, the Syriac, and the Vulgute retain the third-person ;
and Dathius, Newcome, and Henderson so render the verb, “ And he said,”
that is, the angel; and this seems more consistent with the general tenor
of the passage; for it is more reasonable to suppose that the words which
follow are those of the angel than the words of the Prophet, and that the
command to put on the mitre issued from the same as the command to
clothe the high priest with holy garments.—£d.

90 THE TWELVE MINOR PROPHETS. LECT. CXL.

but wish only for some small measure of reformation. But
the Prophet seems to invite us to do a very different thing:
he saw that the high priest was already adorned with new
garments ; but when he considered that the honour of the
priesthood was not fully restored, he wished the mitre to be
also added. And by saying that the angels seconded his
wish, he encourages us fully to believe, that if we desire
from the heart that his glory should be given to Christ,
God will hear our prayers: for the Prophet, when he sighed,
did not in vain ask the angel to put a mitre on the high
priest.

The expression, that the angel of God stood, is not without
meaning. He was not an idle spectator; and it is intimated
that God had not only once a care for the priesthood, but
that the angel was always watching to defend Joshua ; for
it would not be enough to be once adorned by God, who pre-
sides over the Church, except his guardianship were perpe-
tual. We now then understand the import of the words. It
follows—

6. And the angel of the 6. Et contestatus est Angelus Iehove Ie-
Lord protested unto Joshua, hosuam dicendo,
saying,

Js Thus saith the Lord of 7. Sic dicit Iehova exercituum, Si in viis
hosts, If thou wilt walk in meis ambulaveris, et custodiam meam custo-
my ways, and if thou wilt dieris, tu quoque judicabis domum meam
keep my charge, then thou (vel, gubernabis; }\7 est judicare, sed verbum
shalt also judge my house, illud refertur ad quodlibet regimen, ut alibi
andshalt also keepmy courts, viswm; gubernabis ergo domum meam, hoc
and I will give thee places est, preeris Templo meo;) atque etiam cus-
to walk among these that todies atria mea: et dabo tibi transitus inter
stand by. istos qui adstant.

Here the Prophet shows for what purpose he gave Joshua
his appropriate dress and splendour; and he teaches us,
that it was not done-simply as a favour to man, but because
God purposed to protect the honour of his own worship.
This is the reason why the angel exhorts Joshua ; for it be-
hoves us ever to consider for what end God deals so liberally
with us and favours us with extraordinary gifts. All things
ought to be referred to his glory and worship, otherwise
every good thing he bestows on us is profaned. And this is
especially to be regarded when we speak of his Church and

CHAP. 111.6, 7. COMMENTARIES ON ZECHARIAH. 91

its government ; for we know how ready men are to turn
what God gives to his Church to serve the purpose of their
own tyranny.

It is God’s will that he should be attended to when he
speaks by his servants and those whom he has appointed as
teachers. But we see from the beginning of the world how
ambitious and proud men under this pretence exercised
great tyranny, and thus expelled God from his own govern-
ment: nay, the vassals of Satan often arrogate to themselves
a full and unlimited power over all the faithful, because God
would have the priesthood honoured, and approves of a right
discipline in his Church. As then Satan has in all ages
abused the high eulogies by which God commends his Church,
this exhortation, now briefly given by the Prophet, ought
always to be added ; for it is not God’s will to extol men, that
he himself might be as a private individual and give up his
own place and degree, but that the whole excellency bestowed
on the Church is intended for this purpose—that God may be
purely worshipped, and that all, not only the people, but also
the priest, may submit to his authority. Whatever glory
then belongs to the Church, God would have it all to be subser-
vient to his purpose, so that he alone may be the supreme and
that rightly. We now then perceive the Prophet's design.

And to give some weight to what is taught, he says, that
the angel bore witness ; for the word used is forensic or legal :
one is said to bear witness to another, when he uses, so to
speak, a solemn protestation. In short, bearing witness
differs from a common declaration, as an oath, or an appeal
to lawful authority, is interposed, so that the words are
sacred. It was then the design of the Holy Spirit by this
expression to render us more attentive, so that we may know
that not a common thing is said, but that God interposes
an oath, or some such thing, in order to secure more rever-
ence to his order or command.

Protest then did the angel of Jehovah to Joshua, saying,
Thus saith Jehovah, If thou wilt walk in my ways, and if my
charge thou wilt observe, &. The angel now briefly teaches
us, that the priests do not excel, that they may exult at
pleasure ; but he interposes a condition, that they are to

92 THE TWELVE MINOR PROPHETS. : LECT. CXL.

exercise faithfully their office, and to obey the call of God.
We then see that those two things are united—the dignity of
the priesthood, and the faithfulness which God’s ministers,
who have been called to that office, are to exhibit. Hence
they who seek to domineer without control, do thereby suffi-
ciently show that they are not the lawful priests of God ;
for Joshua typified Christ, and yet we see how God bound
him by a certain condition, lest relying on his honour and
title he should take to himself more than what was lawful
or right.

If Joshua, who was a type of Christ, together with his
successors, was not to regard himself dignified, but in order
to obey God, we hence see how foolish and even abominable
is the arrogance of the Pope, who, being content with a
naked title, seeks to reduce the whole world to himself, as
if God had given up his own right.

But let us at the same time see what he means by ways
and by charge. These two words ought, no doubt, to be
confined to the office of the priest. God commands us all
in common to follow where he leads us; and whatever he
prescribes as to the way of leading a godly and righteous life
may be called a charge; for the Lord suffers us not to
wander and go astray, but anticipates errors and shows what
we are to follow. There is then a general charge with re-
gard to all the faithful; but the priestly charge, as I have
already stated, is to be confined to that office. We yet
know that men are not raised on high by God, that he may
resign his own authority. He indeed commits to men their .
own offices, and they are rightly called the vicars of God,
who purely and faithfully teach from his mouth: but the
authority of God is not diminished when he makes use of
the labours of men and employs them as his ministers. We
hence see that the priestly charge is this—to rule the Church
according to the pure Word of God.

He therefore adds, Thou also shalt govern my house. This
condition then-is ever to be observed, when the governors of —
the Church demand a hearing, even that they keep the charge
of God. It is indeed true, that all the ministers of the Word
are adorned with honourable titles ; but, as I have said, their

oHaP. 11.6, 7. COMMENTARIES ON ZECHARIAH. 93

dignity is degraded if it obscures the glory of God. As then
God would have men to be heard, so that nothing may be
taken from him, this condition ought ever to be observed,
“Thou shalt govern my house, if thou wilt walk in my
ways.”

It may however be asked, can priests be rightly deprived
instantly of their office when they depart from their duty ?
To this I answer, that the Church ought, as far as possible,
to be reformed ; but yet legitimate means ought to be used,
so that the Church may reject all the ungodly, who respond
not to their duty, nor exhibit due sincerity, nor discharge
their office in obedience to God. All then who depart or
turn aside from the right course ought rightly to be rejected,
but by legitimate authority. But when the majority desire
to have pastors, such as cannot but be deemed really wolves,
they must be borne with, though unworthy’ of the honour,
and yet so borne with that they be not allowed to oppress
the Church with their tyranny, or to take to themselves what
belongs to God alone, or to adulterate the worship of God or
pure doctrine.

However this may be, none are lawful priests before God,
except those who faithfully exercise their office and respond
to the calling of God, as we shall hereafter see in the second
chapter of Malachi. But I am not disposed to enlarge ; it is
enough to adduce what an explanation of the passage may
require. In short, pastors divinely appointed are so to rule
over the Church as not to exercise their own power, but to
govern the Church according to what God has prescribed,
and in such a manner that God himself may always rule
through the instrumentality of men.

What he adds, Thou shalt keep my courts, appears not to be
an honour to the priest, for it was an humble service to wait
in the courts of the temple. But taking a part for the
whole, the Prophet includes the charge of the whole temple:
and it was no common honour to have the charge of that
sacred habitation of God. It is not then improperly added
that Joshua would be the keeper of the temple, if he walked
in the ways of the Lord. Nevertheless we see at this day how
the masked rulers of the Church, under the Papacy, not only

94 THE TWELVE MINOR PROPHETS, LECT. CXL.

disregard the keeping of the temple, but wholly repudiate
it, as it seems to be unworthy of their high dignity. I call
the charge of the temple, not that which is the duty of over-
seers, but whatever belongs to the worship of God: but to
feed the flock, to discharge the office of pastors, and to ad-
‘minister the sacraments, is to these a sordid employment.
Hence the Pope, with all his adherents, can easily bear to
be relieved from the charge of the temple; but yet he seeks
to rule in a profane and tyrannical manner, and according to
his own pleasure. But we here see that the charge of the
temple is especially intrusted to the priest, as it was a
special honour. We also see on what condition God allowed
the priests to continue in their dignity, even on that of
walking in his ways.

He afterwards adds, I will give thee passages (intercourses)
among those who stand by,’ that is, I will cause all the
godly to admit and freely to receive thee. The angels who
stood there, no doubt, represented the body of the Church ;

1 This is a difficult sentence. Kimchi, Marckius, Dathius, Newcome,
Scott, and others, take the meaning given in our version, and regard
D321) as a noun, signifying places to walk,in, walkings. It is nowhere
else found except in the singular number, bn», a walk, or a journey:
Jon. iii. 4; Ezek. xlii. 4: but as a participle, signifying walking, we meet
with it in Eccl. iv. 15, and in the singular number in Ps. civ. 3; Prov.
vi. 11. Vatablus, Pagninus, and Castalio render it “ incessus, vias,
aditus,” words of similar import with “ transitus” of Calvin and of Mede.
The meaning is thus given by Drusius, “ I will give thee the privilege of
walking among these,” that is, the angels who stood there. Jerome’s ver-
sion is, “ Et dabo tibi ambulantes de his qui nunc hic assistant—And I
will give thee walkers of those who now stand here.” The same is given
by Grotius, who explains “ walkers” in the sense of protectors, and refers
to Ps. xci. 11, and Matt. iv. 6. To the same purpose, as to the meaning,
is the version of Henderson; only he renders nsdn, guides, conceiving
it to be a hiphil participle, “ causing to walk,” a designation of leaders,
guides, or conductors. According to this view, the promise made is, that
angels would be the guardians and protectors of Joshua and his associates,
and not according to the former view, that Joshua would have a place
among angels in heaven, in which sense the Targum, as well as the Jewish
Rabbins, understand the passage.

Blayney renders “ walkers,” ministers, being persons ready to go and
come when bidden: and by those who stood by, he understands the inferior
priests, who are here promised to Joshua as his assistants, and are men-
tioned in the next verse as his “ companions.” There is nothing in the
verb TY, or 1, to prevent this meaning, as they do not necessarily de-
note a position but a presence.

May not “ walkers,” or those who walk or perambulate, be the same as

CHAP. 111.6,7. COMMENTARIES ON ZECHARIAH. 95

for they are mingled with the faithful whenever they meet
together i in the name of Christ, as Paul teaches us in 1 Cor.
xi. 10. Angels alone then stood by; but it is the same as
though God had said, “Thee will all the faithful acknow-
ledge, so that a free passage will be open to thee among
them, provided thou walkest in my ways.” And he puts
passages in the plural number, for he speaks of continued
homage and regard.

The meaning is, that the priest is ever worthy of regard
and honour when he faithfully performs his office and obeys
the call of God. We may, on the other hand, conclude that
all masked pastors ought justly to be excluded, when they
not only are apostates and perfidious against God, but seek
also to destroy the Church ; yea, when they are also vora-
cious wolves and spiritual tyrants and slaughterers. All
those who are such, the angel clearly intimates, are not only
unworthy of being received, but ought also to be excluded
and exterminated from the Church. We now then perceive
what I have stated, that whatever excellency belongs to the
pastors of the Church ought not to be separated from the
honour due to God ; for God does not resign his authority
to mortals, nor diminish anything from his own right; but
he only constitutes men as his ministers, that he may by
- them govern his Church alone, and be alone supreme. It
hence follows, that they are unworthy of honour who perform
not faithfully their office ; and when they rob God of what
belongs to him, they ought to be deprived of their very name ;
for it is nothing else but the mask of Satan, by which he
seeks to deceive the simple. He afterwards adds—

8. Hear now, O Joshua = 8. Audi nunc Jehoshua, sacerdos magne,
the high priest, thou, and tu et socii tui qui stant (vel, habitant) in con-
thy fellows that sit before spectu tuo; quia viri portenti sunt isti; quia
thee; for they are men ecce prodire facio servum meum Gramen.
wondered at : for, behold, (Ubi verti, quoniam yiri portenti sunt, potest

those mentioned in the first vision, chap. i. 10,11? If so, we may render
the sentence thus—
And I will appoint for thee those who walk to and fro
From among those who stand here.
Angels have different offices; and the most probable ne of the
— that it contains the promise of angels as —Ed.

96 THE TWELVE MINOR PROPHETS. LECT. CXL.

I will bring forth my ser- ita resolvi oratio, quamvis sint viri portenti;
vant The BRANCH. sed de sensu Prophete statim dicam.)

The angel shows here, that what had been hitherto shown
to Zechariah was typical; for the reality had not as yet
come to light, but would appear in its time. We have said
that God’s design was to lead the godly to the expectation
of Christ ; for these beginnings of favour were obscure. It
behoved them, therefore, to hope for far more than they
saw; and this appears evident from the verse before us, in
which the angel says, hear now. He makes this preface to
gain attention, as though he said, that he was going to
speak of something remarkable. Then he adds, thou and
thy associates who stand before thee ; I will send my servant
the Branch.

Let us notice this, which is the main part of the verse,
Behold, I send my servant, the Branch. The God of hosts
no doubt refers to the priest, who is eminent beyond the
common comprehension of men. He is called a Branch,
because he was to come forth as a stem, according to what
is said in Isaiah, the eleventh chapter, and in other places.
It is then the same as though he had said, “ this priesthood
is as yet disregarded, nevertheless my servant, the priest,
shall come forth like a branch which arises from the earth,
and it will grow.” The word MS¥, tsamech, means a shoot.
He then compares Christ to a shoot, for he seemed, as we
say, to rise up from nothing, because his beginning was con-
temptible. For what excellency had Christ in the estima-
tion of the world when he was born? how did he commence
his kingdom? and how was he initiated into his priesthood ?
Doubtless, whatever honour and glory the Father had given
him was regarded we know with contempt. It is then no
wonder that he is on this account called a Branch.

Now the reason for the similitude is apparent enough :
and though the angel speaks indefinitely, the person of
Christ is no doubt intended. How so? We may judge by
the event itself. What priest succeeded Joshua who equalled
him in honour, or who in the tenth degree approached him ?
We know that nearly all were profane and ungodly men ;
we know that the priesthood became venal among them ;

CHAP. II. 8. COMMENTARIES ON ZECHARIAH. 97

we know that it was contended for with the most cruel

hatred ; nay, we know that a priest was slain in the temple
itself; ambition was burning so furiously that no success
could be gained without shedding innocent blood. After the
death of Joshua nothing could have been more base and more
disgraceful than the Jewish priesthood. Where then is to be
found this servant of God, the Branch? This principle must
also be ever borne in mind, that the reformation of the temple
was to be made by Christ: we must, therefore, necessarily
come to him, that we may find the servant mentioned here.’

_ And why he is called a servant has been stated elsewhere ;

for he humbled himself that he might be not only the minis-
ter of his Father, but also of men. As then Christ conde-
scended to become the servant of men, it is no wonder that
he is called the servant of God.

Let us now enquire why the angel bids Joshua and his
companions to hear. He indirectly reproves, I doubt not,
the common unbelief, for there were very few then who had
any notion of a future and spiritual priesthood. Indeed, the
people had the promises in their mouths, but nearly all had
their thoughts fixed on the earth and the world. This is
the reason why the angel directed his words especially to
Joshua and his companions: he saw that the ears of others

-were almost closed; he saw so much indifference in the peo-

ple, that hardly any one was capable of receiving his doc-
trine: and thus he intended to obviate a trial which might
have weakened the courage of Joshua. For we know how
ready we are to faint when the whole world would drive us
to apostasy; for when any of us is weak, we wish to be sup-
ported by others ; and when there is no faith, no religion,

1 Grotius and Newcome, (not Blayney, as misstated by Henderson.) fol-
lowing Theodoret and Kimchi, strangely consider that Zerubbabel is meant
by the “ Branch.” The Targum, Cyril, Drusius, and almost all modern
divines, regard the Messiah as intended. See Is. iv. 2; xi. 1; Jer. xxiii.
53 xxxili. 15, 16.

“The same person must needs be intended here as in Jer. xxiii. 5. . . .
Besides, it is evident that the Branch is promised as one that was to come,
and not as one that had already enjoyed his estate, such as it was, for many
years past.” —. -

Christ is thus called, says Menochius, “ because he came forth as a new
shoot from the almost dead root of the Patriarchs.”—Ed.

VOL. V. G

98 THE TWELVE MINOR PROPHETS. LEOT. CXL.

no piety among men, every one is ready to quail. In short,
we can hardly believe God, and continue firm in his word,
except we have many companions, and a large number in
our favour ; and when unbelief prevails everywhere our faith
vacillates. Hence the angel now addresses Joshua and his
companions apart ; as though he had said, that there was no
reason for them to depend on the multitude, but, on the
contrary, to look to God, and by relying on his word to wait —
patiently for what he promised, though all the rest were to
reject his favour: Thou then and thy friends who stand be-
Sore thee.

He adds, for they are men of wonder, or though they are
men of wonder; but the meaning is the same. For God
means, that though the whole people rejected what he now
declares as to the renewal of the priesthood, it would yet be
found true and confirmed in its own time. Some render the
words, “men of prodigy,” because they were objects of
wonder; and they think that the companions of Joshua
were signalized by this title or encomium, because their faith
was victorious and surmounted all hindrances." But the
meaning of the Prophet seems to me to be wholly different :
and, I doubt not, but that this passage is the same with
another in Isaiah, the eighth chapter, where he says, that
the faithful were men of prodigy, or, that they were for a
sign or prodigy, because they were objects of hatred, “ what
do these seek for themselves?” As then all were astonished
as at a spectacle new and unwonted, when any one of the
faithful met them, the Prophet says, that the true servants
of God were then for a sign and prodigy. So here they are

1 The word M52, has two meanings—a miracle, such as those per-
formed in Egypt, Ex. vii. 9—and a sign, such as Isaiah was, ch. xx. 3, and
Ezekiel, ch. xii. 6; who performed a particular action which was to be a
sign or token of something else. If we render the words here, “ the men
of miracle,” the reference seems to be to their miraculous or extraordi-
nary deliverance from captivity ; but if we adopt the version of Menochius,
Marckius, Blayney, and Henderson, “ men of sign,” or symbolical men,
the meaning is, that in their office they represented Christ, that what they
did was a sign which foreshowed and prefigured what Christ, the Branch,
was to do; and this is the explanation which Parkhurst offers. .

The reading of Adam Clarke is not amiss, (es men, men whose
office and ministry prefigured the Lord Jesus Christ.” —Ed.

CHAP. 111.9. © COMMENTARIES ON ZECHARIAH. 99

men of prodigy, for we see clearly, that the companions of
Joshua were separated from the rest, or the common multi-
tude. Why? not because they were objects of wonder, for
that would be frigid, but because they were objects of re-
proach to all; and they were hardly borne with by the peo-
ple, who clamoured, “ what do these seek for themselves ?
they seek to be wiser than the Church.”

In the same way we find ourselves at this day to be con-
demned by the Papists. “Oh! these, forsooth, will create
a new world, they will create a new law: the rule of our
great men will not satisfy these ; we have a Church founded
for so many ages, antiquity is in our favour. In short these
men tear asunder what has been sanctioned from the begin-
ning until now.” But in the time of Joshua and in the time
of Isaiah, all who simply believed God were regarded as
strange men ; for the people had become then so unrestrain-
edly licentious, that to retain the pure worship of God was
viewed as a strange thing on account of its novelty.

We now apprehend the meaning of the words, when the
angel bids Joshua and his companions to attend, and when
he calls them the men of prodigy, and when at last he pro-
mises that a priest should arise like a Branch, for God would
make Christ to rise up, though hid, not only under the feet,
but under the earth itself, like a shoot which comes forth
from the root after the tree has been cut down. It follows—

9. ForbeholdthestonethatIhave 9. Quia ecce lapis quem posui
laid before Joshua; upon one stone coram Iehosua, super lapidem unum
shall be seven eyes: behold, I willen- septem oculi: ecce egosculpo sculp-
grave the graving thereof, saith the turam ejus (/apidis) dicit Iehova
Lord of hosts, and I will remove the exercituum: et aufero iniquitatem
iniquity of that land in one day. terre hujus die una.

He more fully sets forth what we have observed in the
last verse ; but he speaks figuratively. He says that there
were seven eyes on the stone which was set before Joshua ;
and that God would in one day take away the iniquity of
the land, so that nothing would prevent it from recovering

its ancient glory. This is the import of the whole ; but in-
terpreters vary, especially as to the eyes.

Almost all Christians agree as to the stone ; for they think

100 THE TWELVE MINOR PROPHETS. - LECT. OXL.

Christ to be meant ; and we know that there are many similar
passages, where Christ is called a stone, because the Church
is on him founded; “ Behold, I lay in Zion a precious stone,”
says Isaiah in the 28th chapter; and in Psalm exviii. and
in other places there are similar words. I yet think that
the Prophet alludes to the temple, which was then begun
to be built; but at the same time I take this as admitted,
that Christ is called metaphorically a stone, as before he ©
was called a Branch. But we must bear in mind that the
external figure of the visible temple is applied to Christ
himself. Behold, says God, the stone which I have set before
Joshua has seven eyes; and further, J will engrave it with
sculptures, that it may appear wonderful before the whole
world. We now perceive what the subject is, and the mode
of speaking here adopted.

As to the subject, the angel says, that the temple which
Joshua had begun to build, was a celestial building ; for God
here declares himself to be its founder and builder,—TZhe
stone, he says, which J have set; and he says this, that
Joshua might know that he laboured not in vain in building
the temple. For had it been the work of men, it might have
fallen, and might have been pulled down a hundred times by
the hand of enemies ; but God declares that the temple was
founded by his own hand. He, at the same time, as I have
said, raises up the thoughts of the godly to Christ, which is
the substance and reality of the temple. Hence he says, I
set a stone before Joshua; that is, “ Though Joshua builds,
and workmen diligently labour with him, yet I am the chief
framer and architect of the temple.”

He then says, on this stone shall be seven eyes. Some
apply this to the seven graces of the Spirit: but the defini-
tion which they make, who have said, that the grace of the
Spirit is sevenfold, is puerile ; they know not about what they
prattle and vainly talk ; for Scripture speaks of many more.
They also falsely adduce a passage from the 11th of Isaiah ;
for they mistake there as to the number: the Latin version has
led them astray. Others think that the seven eyes have a
reference to the whole world ; as though the angel had said,
that all will direct their eyes to this stone, according to

CHAP. III. 9. COMMENTARIES ON ZECHARIAH. 101

what is said by Christ, that he was raised up on high, that
he might draw all men to himself: then seven eyes, that is,
the eyes of all men, shall be turned to this stone.’ Some
again apply this to the fulness of grace which has been given
to Christ. But I think that the simpler view is, that his
glory is set forth, according to what immediately follows,—I
will engrave its engravings. For it is a vain refinement to say,
that God engraved engravings when the side of Christ was
pierced, when his hands and his feet were perforated: this
is to trifle, and not seriously to explain Scripture. But the
Prophet by engraving, means the valuable and extraordinary
character of this stone; as though he had said, “ It will be
a stone remarkable for every excellency ; for God will adorn
this stone with wonderful engravings; and then it will be a
stone having eyes, that is, it will not only turn to itself the
eyes of others, but it will illuminate them, and exhibit as it
were such brightness as will, by its own reflexion, lead men
to behold it.” We now understand the full meaning of the
Prophet. What remains I cannot finish now.

1 “Seven eyes looking to it,” is the explanation of Kimchi. “Seven
being taken for an indefinite number.” “The eyes of Patriarchs, Prophets,
and of all Christians,” says Menochius. The words may indeed admit of
this construction, that is, that “ seven” or many “eyes” are fixed on the
stone; but the probability is that eyes are ascribed to the stone, which
betoken vigilance and care. See Ps. xxxii. 8.—Ed.

? With this view correspond the remarks of Marckius, and also of Dru-
sius, Piscator, and Pemble. The address of the Angel of Jehovah from
verse 7 to the end, seems to consist of two parts; the first is spoken to
Joshua and his associates, to the middle of verse 8,—and the second, to
the Prophet, beginning with the words, « Verily men of sign are these,” or
“they,” as though he pointed to Joshua and his companions. Then the
“branch” and the “stone,” are proofs of the men being symbolical persons.
To separate the two, as Henderson does, does not appear right. I give
the following version of the whole passage :—

7. Thus saith Jehovah of hosts,—
If in my ways thou wilt walk,
And if my charge thou wilt keep,
Then shalt thou also rule my house,
And keep also my courts,
And I will give to thee perambulators
From among those who stand here:

8. Hear this now, Joshua, the high priest,
Thou and thy associates.
Verily men of sign are these ;
For behold, I will bring my servant, the Branch ;

102 THE TWELVE MINOR PROPHETS. LECT. CXLI.

PRAYER.

Grant, Almighty God, that as by nature we do not willingly submit
to the reproach and contempt of the world,—O grant, that with
our hearts lifted up to heaven, we may become indifferent to all
reproaches, and that our faith may not succumb nor yacillate,
though profane men may ridicule us while serving thee under the
cross: but may we patiently wait, until Christ shall at length
appear in the splendour of his priesthood and kingdom; and may _
we, in the meantime, contemplate the excellency with which thou
hast adorned thy Church, and be thus encouraged to connect
ourselves with those few and despised men, who faithfully and
sincerely follow thy word, and disregard the arrogance of the
whole world, and never doubt, but that if we remain grounded in
the pure doctrine of the gospel, thou wilt raise us up to heaven,
yea, and above all heavens, where we shall enjoy that blessedness
which thine only-begotten Son has obtained for us by his own
blood.—Amen,

Lecture One Qundred and SJorty-tirst.

We have to consider the last words of the ninth verse, in
which God promises to remove the iniquity of the land im one
day. Some refinedly take the one day for the one sacrifice,
by which Christ once for all expiated for ever for the sins of
the world; but the Prophet in my view speaks in a simpler
manner; for he mentions one day for suddenly or quickly.
I indeed allow that expiation was to be sought through the

9, For behold the stone, which I have set before Joshua,
On one stone seven eyes;
Behold, I engrave its engraving,
And will remove the iniquity of that land in one day :
In that day saith Jehovah of hosts,
10. Ye shall invite every one his neighbour,
' Under the vine and under the fig-tree.

The “ Branch” and the “ Stone,” as designative of the Messiah, were
symbols well known to the Jews, as they had been used by former Prophets.
Vitringa, Blayney, and others have rendered “ eyes” fountains, and the fol-
lowing line thus, “ Behold I open its opening,” that is, the orifice through
which the fountains were to flow; they conceived the allusion to be to the
rock smitten by Moses in the wilderness. The main objection to this, as
observed by Marckius and Henderson, is, that the word rendered “ eyes” is
masculine, and means “ fountains” only when in the feminine gender.— Ed,

OHAP. Irn. 10. COMMENTARIES ON ZECHARIAH. 103

one sacrifice of Christ ; but the Prophet intimates, that God
would be so propitious to the Jews, as to deliver them from
all the wrongs and molestations of their enemies. He then
assigns a reason why he purposed to deal so bountifully with
his people, even because he would not impute their sins.
And we know this to be the fountain of all the blessings
which flow from God to us, that is, when he forgives us and
blots out our sins.

We now then apprehend the Prophet’s meaning: I will
take away the iniquity of the land in one day, that is,
“Though hitherto I have in various ways punished this
‘people, I shall of a sudden be pacified towards them, so that
no iniquity shall come to an account before me, or prevent
me from favouring this people.” It now follows in the
Prophet—

10. In that day, saith the Lord of 10. In illo die, dicit Iehova
hosts, shall ye call every man his neigh- exercituum, vocabitis quisque
bour under the vine and under the fig- proximum suum sub vite et sub
tree. ficu.

We see from this verse that a particular time is signified
by one day; for the Prophet wished to inspire the Jews with
confidence, lest they should think that their misery would
continue, because God had hitherto treated them with rigour
and severity. Here then is shown to thema sudden change.
He therefore adds, In that day, ye shall call every one his
neighbour under his vine and under his fig-tree ; that is, “ Ye
shall dwell secure, beyond the reach of fear or of danger ;
for no one will be incensed against you.” This kind of ex-
pression signifies a safe and quiet state, that is, when it is
said, that neighbours meet together under the vine and
under the fig-tree. For they who fear, either remain inclosed
in cities, or seek, when in the country, some fortified place
and difficult of access, or watch their own doors that they
may not be exposed to injuries; but they who joyfully meet
together under the vine or under the fig-tree, show that they
are free from every anxiety and fear.

The sum of the whole then is,—that when God shall
openly make himself the guardian of his Church, the faith-

104 THE TWELVE MINOR PROPHETS. LECT. OXLI.
ful shall be relieved from every fear, and shall cheerfully
enjoy their freedom, so that they shall venture to have
their repast under the vine and under the fig-tree, that is,
in the open air and on the public road, as there will be
none to terrify them. But as this promise is to be extended
to the whole kingdom of Christ, what is said ought to be ap-
plied to that spiritual peace which we enjoy, when we are
fully persuaded that God is reconciled to us; for then also —
we become reconciled among ourselves, so that we no longer
seek to injure one another, according to what we have ob-
served in Micah, (chap. iv. 4,) and according to what Isaiah
says in the second chapter. Let us now proceed—

CHAPTER IV.

i. And the angel that talked with
me came again, and waked me, as
a man that is wakened out of his
sleep,

2. And said unto me, What seest
thou? And I said, I have looked, and
behold a candlestick all of gold, with
a bowl upon the top of it, and his
seven lamps thereon, and seven pipes
to the seven lamps which are upon
the top thereof:

3. And two olive-trees by it, one
upon the right side of the bowl, 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,
Not by might, nor by power, but by
my Spirit, saith the Lord of hosts.

1. Et reversus est angelus, qui lo-
quebatur mecum, et excitavit me,
quasi virum qui excitatur (vel, evigi-
lat) a somno suo.

2. Et dixit ad me, Quid tu vides’?
et dixi, Video, et eece candelabrum
ex auro totum (hoe est, ex solido
auro,) et pelvis super caput ejus; et
septem lucerne super ipsum; septem
et septem infusoria lucernis, que
sunt super caput ejus;

3. Et duz oles super ipsum, una
a dextera pelvis, et una ad sinistram
ejus.

4. Et respondi et dixi angelo, qui
loquebatur mecum, dicendo, Quid
ista, Domine mi?

5. Et respondit angelus, qui lo-
quebatur mecum, et dixit mihi,
Annon cognoscis quid sint hee? Et
dixi, Non, Domine mi.

6. Et respondit et dixit mihi dicen-
do, Hie sermo Iehovee ad Zerubba-
bel, dicendo, Non in exercitu, et
non in fortitudine, sed in Spiritu meo,
dicit Iehova exercituum.

Another vision is narrated here,—that a candlestick was
shown to the Prophet, on which there were seven lights.
He says that the candlestick was formed all of gold: and

CHAP. Iv. 1-6. COMMENTARIES ON ZECHARIAH. 105

he says that to the seven lamps there were as many cruses,
(infusoria—pourers,) or, as some think, there were seven
cruses to each lamp: but the former view is what I mostly
approve, that is, that every lamp had its own cruse. He
further says, that there were two olive-trees, one on the right,
the other on the left hand, so that there was no deficiency
of oil, as the olive-trees were full of fruit. Since then there
was a great abundance of berries, the oil would not fail ;
and the lamps were continually burning. This is the vision,
and the explanation is immediately added, for God declares
that his Spirit was sufficient to preserve the Church without
any earthly helps, that is, that his grace would always shine
bright, and could never be extinguished.

There is, moreover, no doubt but that God set forth to
Zechariah a figure and an image suitable to the capacities
of the people. The candlestick in the temple, we know, was
made of gold; we know also, that seven lamps were placed
in the candlestick, for it had six branches; and then there
was the trunk of the candlestick. As then the seven lamps
shone always in the temple on the golden candlestick, it
was the Lord’s design here to show that this ceremonial
symbol was not superfluous or insignificant ; for his purpose
was really to fulfil what he exhibited by the candlestick :
and such analogy is to be seen in many other instances.
For it was not the Lord’s purpose simply to promise what
was necessary to be known ; but he also designed to add at
the same time a confirmation by ceremonial types, that the
Jews might know that their labour was not in vain when
they lighted the lamps in the temple; for it was not a vain
or a deceptive spectacle, but a real symbol of his favour,
which was at length to be exhibited towards them. But we
may more fully learn the design of the whole, by considering
the words, and each part in order.

He says that the Angel returned ; by which we under-
stand that God, without any request or entreaty on the part
of the Prophet, confirmed by a new prophecy what we have
already observed ; for the Prophet confesses that he was as
it were overcome with astonishment, so that it was necessary
to awake him as it were from sleep. The Prophet was not

106 THE TWELVE MINOR PROPHETS. LECT. CXLL

therefore able to ask any thing of God when under the in-
fluence of amazement; but God of his own free will came to
his aid, and anticipated his request. We hence see that the
faithful were not in one way only taught to entertain confi-
dence as to the restoration of the Church; but as there was
need of no common confirmation, many visions were given ;
and it must at the same time be added, that though no one
interposed, yet God was of his own self solicitous about his —
Church, and omitted nothing that was necessary or useful
to support the faith of his people. And farther, as the Pro-
phet says that he was awakened by the Angel, let us learn,
that except God awakens us by his Spirit, torpor will so
prevail over us, that-we cannot raise our minds above. Since
God then sees that we are so much tied down to the earth,
he rouses us as it were from our lethargy. For if the Pro-
phet had need of such help, how.much more have we, who
are far below him in faith? Nay, if he was earthly, are we
not altogether earth and ashes? It must yet be observed,
that the Prophet was not so overwhelmed with drowsiness
as with astonishment; so that he was hardly himself, as it
is the case with men in an ecstasy.

The Prophet was also reminded to be attentive to the
vision— What seest thou? Then there was presented to him
a sight which we have described ; but the Prophet by seeing
could have seen nothing, had he not been instructed by the
Angel. We must also observe, that this tardiness of the
Prophet is useful to us; for we hence more surely conclude,
that nothing was represented without a design ; but that the
whole was introduced for his benefit, though he overlooked,
as with closed eyes, what God showed to him by the Angel.
We then conclude that there was nothing done by chance,
but that the Prophet was really under a divine guidance, so
that he might learn what he was afterwards faithfully to
deliver to others.

The vision is then narrated—that a candlestick of God
was shown to him. The substance of the candlestick was
intended to set forth a mystery. It is indeed true that
gold is corruptible ; but as we cannot otherwise understand
what exceeds the things of the world, the Lord, under the

- 2 eS

CHAP. Iv. 1-6. COMMENTARIES ON ZECHARIAH. 107

figure of gold, and silver, and precious stones, sets forth those
things which are celestial, and which surpass in value the
earth and the world. It was for this purpose that God
commanded a candlestick to be made of gold for him, not
that he needed earthly wealth or riches, or was pleased with
them as men are, whose eyes are captivated by the sight of
gold and silver. We indeed know that all these things are
counted as nothing before God ; but regard was had in these
symbols to this—that they might know that something sub-
lime and exalted was to be understood whenever they looked
on the golden candlestick. Hence by the gold the Prophet
must have learnt, that what was here set forth was not
worthless or mean, but unusual and of great importance.

He afterwards says that there was a vessel, or some render
it a pot; but it was a round vessel, and it was on the top of
the candlestick ; for the lamps burned on the very summit of
the candlestick. Now there was a pot or bowl; and here
there was a little difference between the candlestick of the
temple and that of which the Prophet speaks now; for in
the candlestick of the temple there were many pots or bowls,
but here the Prophet says that there was but one; and also
that there were seven pourers or pourings ; for by this term
we may understand the very act of pouring, as well as the
instruments themselves. But it is better.to refer this to the
pourers, which distilled the oil continually, that the wick
might not become dry, but gather always new strength. He
says that there were seven pourers to the lamps on the top;'
and also that there were two olive-trees, which supplied new
abundance, so that the oil was always flowing.

We must now then enquire the meaning of the vision.
Many understand by the candlestick the Church ; and this
may be allowed. At the same time I think that God here

1 Literally it is, “seven and seven pourers,” or pipes, or tubes “to the
lamps” or lights. Some, as Henderson, regard the first “seven” as an
interpolation, and it is not in the Sept. nor Vulg. Others, as Newcome,
receive it, and place it before lamps—“to the seven lamps.” If “seven
and seven” be taken as a form to express fourteen, then there were two
pipes to convey the oil from the bowl to each lamp, answerable to the
two olive-trees which supplied the oil; and it may be that this was ex-
pressed in order to intimate with more distinctness that the oil proceeded
equally to each lamp from the two olive-trees.— Ed.

108 THE TWELVE MINOR PROPHETS. LECT. OXLI.

simply testified to the Jews, that in having commanded them
to set up a candlestick, he did not appoint an empty, or a
deceptive, but a real symbol. God no doubt represented by
the lamps the graces, or the various gifts of his Spirit ; yet
the idea of a sevenfold grace is a mere fancy; for God did
not intend to confine to that number the gifts of the Holy
Spirit, the variety of which is manifold, even almost infinite.
Hence the number seven designates perfection, according to
the common usage of Scripture. God then intended by
placing the candlestick in the midst of the temple, to show
that the grace of his Spirit always shines in his Church, not
of one kind only, but so that there was nothing wanting as
to its perfection. Some think that teachers are represented
by the lamps ; but as I have already said, it is better to take
a simple view of the meaning than refinedly to philosophize
on the subject. There is indeed no doubt but that God pours
forth his graces to illuminate his Church by his ministers ;
this we find by experience; but what I have stated is suffi-
cient—that God never forsakes his Church, but illuminates
it with the gifts of his Spirit ; while yet the variety of these
gifts is set forth by the seven lamps. This is one thing.

It afterwards follows, that the Prophet enquired of the
Angel, What does this mean? We hence learn again, that
the Prophet was instructed by degrees, in order that the
vision might be more regarded by us; for if the Prophet
had immediately obtained the knowledge of what was meant,
the narrative might be read by us with no attention; we
might at least be less attentive, and some might probably
think that it was an uncertain vision. But as the Prophet
himself attentively considered what was divinely revealed to
him, and yet failed to understand what God meant, we are
hereby reminded that we ought not to be indifferent as to
what is here related; for without a serious and diligent
application of the mind, we shall not understand this pro-
phecy, as we are not certainly more clear-sighted than the
Prophet, who had need of a guide and teacher. There is
also set before us an example to be imitated, so that we may
not despair when the prophecies seem obscure to us; for
when the Prophet asked, the Angel immediately helped his

CHAP. Iv. 1-6. | COMMENTARIES ON ZECHARIAH. 109

ignorance. There is therefore no doubt but that the Lord
will supply us also with understanding, when we confess
that his mysteries are hid from us, and when conscious of
our want of knowledge, we flee to him, and implore him not
to speak in vain to us, but to grant to us the knowledge of
his truth. The angel’s question to the Prophet, whether he
understood or not, is not to be taken as a reproof of his
dulness, but as a warning, by which he meant to rouse the
minds of all to consider the mystery. He then asked, Art
thow ignorant of what this means, in order to elicit from the
Prophet a confession of his ignorance. Now if the Prophet,
when elevated by God’s Spirit above the world, could not
immediately know the purpose of the vision, what can we
do who creep on the earth, except the Lord supplies us with
understanding? In short, Zechariah again recommends to
us the excellency of this prophecy, that we may more atten-
tively consider what God here declares.

He calls the angel his Lord, according to the custom of
the Jews; for they were wont thus to address those who
were eminent in power, or in anything superior. He did
not call him Lord with the intention of transferring to him
the glory of God; but he thus addressed him only for the
sake of honour. And here again we are reminded, that if
we desire to become proficient in the mysteries of God, we
must not arrogate any thing to ourselves; for here the Pro-
phet honestly confesses his own want of knowledge. And
let us not at this day be ashamed to lie down at God’s feet,
that he may teach us as little children; for whosoever de-
sires to be God’s disciple must necessarily be conscious of
his own folly, that is, he must come free from a conceit of
his own acumen and wisdom, and be willing to be taught
by God.

Now follows the explanation: the angel gives this answer
—This is the word of Jehovah to Zerubbabel, saying, &c. Here
the angel bears witness to what I have shortly referred to
—that the power of God alone is sufficient to preserve the
Church, and there is no need of other helps. For he sets
the Spirit of God in opposition to all earthly aids; and thus
he proves that God borrows no help for the preservation of

110 THE TWELVE MINOR PROPHETS. LECT. OXLI.

his Church, because he abounds in all blessings to enrich it.
Farther, by the word Spirit we know is meant his power, as
though he had said, “ God designs to ascribe to himself
alone the safety of his Church; and though the Church may
need many things, there is no reason why it should turn its
eyes here and there, or seek this or that help from men; for
all abundance of blessings may be supplied by God alone.”
And host and might,’ being a part for the whole, are to be —
taken for all helps which are exclusive of God’s grace. It is
indeed certain that God acts not always immediately or by
himself, for he employs various means, and makes use in his
service of the ministrations of men; but his design is only
to teach us that we are very foolish, when we look around
us here and there, or vacillate, or when, in a word, various
hopes, and various fears, and various anxieties affect us; for
we ought to be so dependent on God alone, as to be fully
. persuaded that his grace is sufficient for us, though it may
not appear; nay, we ought fully to confide in God alone,
though poverty and want may surround us on every side.
This is the purport of the whole.

But God intended also to show that his Church is built
up and preserved, not by human and common means, but by
means extraordinary and beyond all our hopes and all our
thoughts. It is indeed true, as I have just said, that God
does not reject the labours of men in building up and in
defending his Church ; but yet he seems as though he were
not in earnest when he acts by men; for by his own won-
derful power he surpasses what can be conceived by human
thought. To be reminded of this was then exceedingly
necessary, when the Church of God was despised, and when
the unbelieving haughtily ridiculed the miserable Jews,
whom they saw to be few in number and destitute of all

1 Ovx by Duvdwss weyadn ovdt ty ioxu, Sept.; “non in exercitu nee in
robore,” Jerome; “non virtute neque vi,” Jun. et Trem. Newcome and
Henderson adopt our version, “not by might nor by power.” The first
word, 2°M seems to mean combined force, either of wealth or of armies;
and the second, M3, is the strength or vigour of men—courage or valour.
It was not by the united power of the world, nor by individual strength
or courage, that the work was to be effected—* not by power nor by
strength.” — Ed. ‘

CHAP. Iv. 1-6. COMMENTARIES ON ZECHARIAH. lll

earthly aids. As then there was nothing splendid or worthy
of admiration among the Jews, it was needful that what we
find here should have been declared to them—even that his
own power was enough for God, when no aid came from any
other quarter. The same also was the design of what we
have noticed respecting the seven pourers and the olive-trees ;
for if God had need of earthly helps, servants must have
been at hand to pour forth the oil; but there were seven
pourers to supply the oil continually. Wherefrom? even
from the olive-trees. As then the trees were fruitful, and
God drew from them the oil by his hidden power, that the
lamps might never be dry, we hence clearly learn, that what
was exhibited is that which the angel now declares, namely,
that the Church was, without a host and without might,
furnished with the gifts of the Holy Spirit, and that in these
there was a sufficient defence for its preservation, in order
that it might retain its perfect state and continue in vigour
and safety.

When therefore we now see things in a despairing condi-
tion, let this vision come to our minds—that God is suffi-
ciently able by his own power to help us, when there is no
aid from any other ; for his Spirit will be to us for lamps,
for pourers, and for olive-trees, so that experience will at
length show that we have been preserved in a wonderful
manner by his hand alone.

_ We now then understand the design of the Prophet, and
the reason why this vision was shown to him—that the
faithful might be fully induced to entertain a firm hope as
to that perfect condition of the Church which had been pro-
mised ; for no judgment was to be formed of it according to
earthly means or helps, inasmuch as God had his own power
and had no need of deriving any assistance from others.
And Zechariah says also, that this word was to Zerubbabel,
even that he might take courage and proceed with more
alacrity in the work of building the temple and the city.
For Zerubbabel, we know, was the leader of the people, and
the Jews returned to their country under his guidance ; and
in the work of building the city his opinion was regarded by
all, as peculiar honour belonged to him on account of his

112 THE TWELVE MINOR PROPHETS. LEOT, OXLI.

royal descent. At the same time God addressed in his per-
son the whole people: it was the same as though the angel
had said, “This word is to the Church.” The head is here
mentioned for the whole body, a part being specified for the
whole.

Now as Zerubbabel was only a type of Christ, we must
understand that this word is addressed to Christ and to all
his members. .

Thus we must remember that all our confidence ought to
be placed on the favour of God alone ; for were it to depend
on human aids, there would be nothing certain or sure. For
God, as I have said, withdraws from us whatever may add
courage according to the judgment of the flesh, in order that
he may invite or rather draw us to himself. Whenever, then,
earthly aids fail us, let us learn to recumb on God alone,
for it is not by a host or by might that God raises up his
Church, and preserves it in its proper state; but this he does
by his Spirit, that is, by his own intrinsic and wonderful
power, which he does not blend with human aids; and his
object is to draw us away from the world, and to hold us
wholly dependent on himself. This is the reason why he
says that the word was addressed to Zerubbabel. The rest
I shall consider to-morrow.

PRAYER.

Grant, Almighty God, that as thou shinest on us by thy word, and
showest to us the way of salvation, we may with open eyes look
on that light; and as we are blind also at mid-day, open thou
our eyes, and may the inward light of thy Spirit lead us to the
light of thy word, that we may not doubt but that thou alone art
sufficient to supply us with all those things which are necessary
for the enjoyment of celestial life, that by thus distilling on us fre-
quently and continually thou mayest refresh us, so that the light
of faith, which has been once kindled in our hearts by thy grace,
may never be extinguished, until at length'we shall attain to that
fulness which has been laid up for us in heaven: and may we
thus now in part be satisfied with the measure of knowledge
which thou hast given us, until we shall at length see thee face
to face, that being thus transformed to thine image, we may enjoy
the fulness of that glory into which Christ our Lord has been
received,_-Amen.

CHAP. IV. 7. COMMENTARIES ON ZECHARIAH. 113

Lecture One Bundred and Forty-second.

7. Who art thou, O great mountain? be- 7. Quis tu mons magne
fore Zerubbabel thou shalt become a plain: coram Zerubbabel? in
and he shall bring forth the head-stone planitiem; et educat la-

thereof with shoutings, crying, Grace, grace, pidem capitis ejus, cla-
~ unto it. mores, gratia, gratia ei.

Here the angel pursues the same subject which we have
been already explaining—that though the beginning was
small and seemed hardly of any consequence and importance,
yet God would act in a wonderful manner as to the building
of the temple. But as this was not only arduous and difii-
cult, but also in various ways impeded, the angel now says,
that there would be no hinderance which God would not sur-
mount or constrain to giveway. He compares toa mountain
either the Persian monarchy or all the hosts of enemies,
which had then suddenly arisen in various parts, so that the
Jews thought that their return was without advantage, and
that they were deceived, as the event did not answer to their
wishes and hopes.

We now then perceive the design of the Holy Spirit: as
Satan attempted by various artifices to prevent the building
of the temple, the angel declares here that no obstacle would
be so great as to hinder the progress of the work, for God
could suddenly reduce to a plain the highest mountains.
What art thou, great mountain? The expression has more
force than if the angel had simply said, that all the attempts
of enemies would avail nothing; for he triumphs over the
pride and presumption of those who then thought that they
were superior to the Jews: “Ye are,” he says, “like a great
mountain ; your bulk is indeed terrible, and sufficient at the
first view not only to weaken, but also to break down the
spirits ; but ye are nothing in all your altitude.”

But the text may be read in two ways, “ What art thou,
great mountain? A plain before Zerubbabel ;” or, “ What
art thou, great mountain before Zerubbabel? A plain.”
The latter rendering is the best, and it is also what has been
universally received. And he says that this mountain was

VOL. V. H

114 THE TWELVE MINOR PROPHETS. LECT. CXLII.

before Zerubbabel, that is, in his presence, for it stood in
opposition to him.

Now this doctrine may be fitly applied to our age: for we
see how Satan raises up great forces, we see how the whole
world conspires against the Church, to prevent the increase
or the progress of the kingdom of Christ. When we consider
how great are the difficulties which meet us, we are ready
to. faint and to become wholly dejected. Let us then re- -
member that it is no new thing for enemies to surpass great
mountains in elevation; but that the Lord can at length
reduce them to a plain. This, then, our shield can cast down
and lay prostrate whatever greatness the devil may set up
to terrify us: for as the Lord then reduced a great mountain
to a plain, when Zerubbabel was able to do nothing, so at
this day, however boldly may multiplied adversaries resist
Christ in the work of building a spiritual temple to God the
Father, yet all their efforts will be in vain.

He afterwards adds, He will bring forth the stone of its top.
The relative is of the feminine gender, and must therefore
be understood of the building. Zerubbabel shall then bring
forth the stone, which was to be on the top of the temple.
By the stone of the top, I understand the highest, which
was to be placed on the very summit. The foundations of
the temple had been already laid; the building was mean
and almost contemptible: it could not however be advanced,
since many enemies united to disturb the work, or at least
to delay it. Nevertheless the angel promises what he after-
wards explains more fully—that the temple would come to
its completion, for Zerubbabel was to bring forth and raise
on high the stone of the top, which was to be on the very
summit of the temple’ And then he subjoins, shoutings,

1 The Targwn seems here to have given a false view of this stone, re-
garding it as the chief corner-stone of the foundation ; and this view has
adopted by Jerome, Cyril, Drusius, Grotius, and Henderson. But the
context is wholly opposed to it. The ninth verse is decisive on the sub-

ject, as noticed by Marckius. This stone Zerubbabel was to bring forth ;
he h had already laid the foundation-stone. It is considered as “ the topmost
stone” by Theodoret, Cocceius, Pemble, and Newcome. See Ps. exviii. 22.
The last renders the distich thus,
And he shall bring forth the head-stone,
With shoutings, crying, Favour, favour, unto it.

CHAP. Iv. 8,9. COMMENTARIES ON ZECHARIAH. 115

Grace, grace, to it ; that is, God will grant a happy success
to this stone or to the temple. The relative here again is
feminine ; it cannot then be applied to Zerubbabel, but to
the temple or to the stone : it is however more probable that
the angel speaks of the temple. And he says that there
would be shoutings ; for it was necessary to encourage the
confidence of the faithful and to excite them to prayer, that
they might seek, by constant entreaties, a happy and pros-
perous issue to the building of the temple. The angel, then,
bids all the godly with one voice to pray for the temple ;
but as all prosperous events depend on the good pleasure of
God, he uses the word ]M, chen, grace, which he repeats, that
he might more fully encourage the faithful to perseverance,
and also that he might kindle their desire and zeal.

We now then see what this verse on the whole contains:
first, the angel shows that however impetuously the ungodly
might rage against the temple, yet their attempts would be
frustrated, and that though they thought themselves to be
like great mountains, it was yet in the power and will of God
to reduce them to a plain, that is, suddenly to lay them
prostrate. This is one thing. Then secondly, he adds, that
a happy success would attend the building of the temple ;
for Zerubbabel would bring forth the top-stone, the highest.
And lastly, he subjoins, that the faithful ought unanimously
to pray, and so to persevere with the greatest ardour and
zeal, that God might bless the temple, and cause the build-
ing of it to be completed. It now follows—

8. Moreover, the word of the Lord 8. Et factus est sermo Iehove
came unto me, saying, ad me dicendo,

9. The hands of Zerubbabel have 9. Manus Zerubbabel fundarunt
laid the foundation of this house; domum hance, et manus ejus per-
his hands shall also finish it; and ficient eam; et cognosces quia
thou shalt know that the Lord of Iehova exercituum miserit me ad
hosts hath sent me unto you. vos.

_ He confirms in this passage what I lately stated—That

The last line is rendered by Marckius—
Acclamations of favour,—of favour (shall be) to it.
_ Favour,” or grace, here seems to be a metonymy, prosperity or success
peng the effect of God’s favour: and this is the view given by Calvin.—

116 THE TWELVE MINOR PROPHETS. LECT. CXIT,

there was no reason for the faithful to entertain doubts or to
feel anxious, because they saw that the beginning of the
building was mean and despised by the world ; for the Lord
would at length show that it was built by his sanction and
command, and that it would succeed far better than all of
them had thought.

But he says that the word of Jehovah came to him ;' and
yet at the end of the next verse he shows that this address -
came from the mouth of the angel. But it is a well-known
and a common mode of speaking, that God himself is said
to speak, when he employs either angels or men as his agents;
for the person of the messenger lessens in no degree the
reverence due to the word: the majesty, then, of God ought
to remain inviolable in his word, whether brought to us by
men or by angels. Now the Prophet felt assured that no-
thing was adduced by the angel, but what he conveyed as
the minister of God.

The sum of the whole is, that the temple, though some
interruptions happened, was yet so begun that its comple-
tion was at length to be expected ; as God had made use of
the labours of Zerubbabel, so he would not forsake the work
of his hands. Since, then, God was the chief founder of the
building, it could not be but that the temple would at length
be completed.

This is what the angel had in view in these words, The
hands of Zerubbabel have founded this house. Of the founda-
tion there was indeed no doubt ; but many believed that the
building would ever remain unfinished, for Satan had already
by means of the most powerful enemies impeded its progress.
As then despair had laid hold on the minds of almost all,
the angel declares that Zerubbabel would gain his object in
finishing the temple which he had begun.

He afterwards adds, Thow shalt know that God has sent me
to you. Of this knowledge we have spoken elsewhere. The
meaning is, that the event would be a sure and suitable

? That is, what follows was especially addressed to the Prophet. The
former part, beginning at the sixth verse, was a communication to Zerub-
babel, and may be considered as parenthetic; the angel now proceeds to
give an answer to the Prophet.—Zd.

CHAP. ry. 10. COMMENTARIES ON ZECHARIAH. 117

proof, that nothing had been rashly undertaken by them, but
that the temple was built by God’s command, for his power
would be evident in its completion. And he addresses the
Prophet, who though he was fully persuaded of the event
and of the fulfilment of this prophecy, yet learnt by what
took place that the angel who gave the promise was sent
from above. We have said elsewhere that there are two
kinds of knowledge; one is of faith, which we derive from
the word, though the thing itself does not appear ; the other
is of experience, when God adds accomplishment to the pro-
mise, and proves that he had not spoken in vain: and this
is the knowledge which the angel means when he says, Thou
shalt know that I have been sent from above to you.

Now if this be applied to Christ, it may, as I have said,
be justly done ; for it is certain that angels were then sent
in such a manner that Christ was the chief. Since, then,
nothing was undertaken as to the building of the temple
without Christ being the leader, he rightly says here that he
was sent by the Father. It afterwards follows—

10. For who hath de- 10. Quia quis contempsit diem parvita-
spised the day of small tum (parvorum; sed hic accipitur pro par-
things ? for they shall rejoice, vitate?) gaudabunt et videbunt (ad ver-
and shall see the plummet in bum) lapidem stanneum in manu Zerub-
the hand of Zerubbabel with babel (sed ita resolvi debet oratio, certe
those seven; they are the gaudabunt ubi viderint lapidem in manu
eyes of the Lord, which run Zerubbabel :) septem hi, oculi Iehove sunt,
to and fro through the whole circumeuntes (vel, qui discurrunt) per totam
earth. terram.

Here the angel reproves the sloth and fear of the people,
for the greater part were very faint-hearted ; and he also
blames the Jews, because they formed a judgment of God’s
work at the first view, Who is he, he says, that has despised
the day of paucities ? He does not ask who it was, as though
he spoke only of one, or as though they were few in number
or insignificant: but he addresses the whole people, who
were chargeable with entertaining this wrong feeling; for
all were cast down in their minds, because they thought that
the work begun would be a sport to the ungodly, and would
come to nothing, according to what we read in Nehemiah,
(iii. 12,) that the old men wept, so that nearly all threw

118 THE TWELVE MINOR PROPHETS. LECT. CXLIT.

down their tools, and left off the building of the temple.
We hence see that not a few despised the small beginnings,
and that the minds of all the people were dejected, for they
thought that they laboured in vain while building the temple,
which made no approach to the glory and splendour of the
former temple: “‘ What are we doing here? we seek to build
a temple for God ; but what is it ? does it correspond to the
temple of Solomon? No, not in the tenth degree ; yet God
has promised that this temple would be most glorious.”
While then they were considering these things, they thought
either that the time was not come, or that they toiled in vain,
because God would not dwellin a tent so mean. This is the
reason why the Prophet now says, Who is he that has de-
spised the day of paucities ?*

God then sets himself in opposition to an ungrateful and ill-
disposed people, and shows that they all acted very foolishly,
because they cast and fixed their eyes only on the beginning
of things, as though God would not surpass by his power
what human minds could conceive. As then God purposed
in a wonderful manner to build the temple, the angel reproves
here the clamours of the people.

He then adds, They shall rejoice when they shall see the
workman’s plummet in the hand of Zerubbabel.? Though he
had adopted a severe and sharp reproof, he yet mitigates here
its severity, and promises to the Jews that however unworthy
they were of such kindness from God, they would yet see
what they had by no means expected, even Zerubbabel fur-
nished with everything necessary for the completion of the
temple. Hence they shall see Zerubbabel with his tin-stone ;*

1 «The day of small beginnings,” says Drusius. It is explained by
Blayney with reference to the time when the resources of the nation ap-
peared in the eyes of many inadequate to the building of the temple.—
Ed.

2 Literally it is, “ But they shall rejoice and see the tin-ore (or plummet)
in the hand of Zerubbabel.” The regular order would have been * see”
and “rejoice ;” butit is according to the manner of statement often observed
in the Prophets: they frequently mention first the effect, and then the
cause.—Ed.

* «Tt seems strictly to mean a piece of ¢in-ore, (compare Deut. viii. 9,)
which is heavier than that of any other metal, and so more proper for a
plummet.” —Parkhurst.

CHAP. Iv. 10. COMMENTARIES ON ZECHARIAH. 119

that is, with his plummet. As builders in our day use a
plumb-line, so he calls that in the hand of Zerubbabel a
tin-stone, which he had when prepared to complete the
temple.

This doctrine may be also applied to us: for God, to ex-
hibit the more his power, begins with small things in build-
ing his spiritual temple; nothing grand is seen, which at-
tracts the eyes and thoughts of men, but everything is
almost contemptible. God indeed could put forth imme-
diately his power, and thus rouse the attention of all men
and fill them with wonder ; he could indeed do so; but as I
have already said, his purpose is to increase, by doing won-
ders, the brightness of his power; which he does, when from
a small beginning he brings forth what no one would have
thought ; and besides, his purpose is to prove the faith of
his people ; for it behoves us ever to hope beyond hope.
Now when the beginning promises something great and
sublime, there is no proof and no trial of faith: but when
we hope for what does not appear, we give due honour to
God, for we depend only on his power and not on the proxi-
mate means. Thus we see that Christ is compared to a
shoot, which arises from the stem of Jesse. (Is. xi. 1.) God
might have arranged that Christ should have been born
when the house of David was in its splendour, and when the
kingdom was in a flourishing state: yet his will was that
he should come forth from the stem of Jesse, when the royal
name was almost cut off. Again, he might have brought
forth Christ as a full-grown tree; but he was born as an in-
significant shoot. So also he is compared by Daniel to a
rough and unpolished stone cut off from a mountain. (Dan.
ii. 45.) The same thing has also been accomplished in our
age, and continues still at this day to be accomplished. If
we consider what is and has been the beginning of the grow-
ing gospel, we shall find nothing illustrious according to the
perceptions of the flesh ; and on this account the adversaries
confidently despise us; they regard us as the off-scourings
of men, and hope to be able to cast us down and scatter us
by a single breath.

There are many at this day who despise the day of paucity,

120 THE TWELVE MINOR PROPHETS. LECT. CXLII.

who grow faint in their minds, or even deride our efforts,
as though our labour were ridiculous, when they see us
sedulously engaged in promoting the truth of the gospel ;
and we ourselves are also touched with this feeling: there
is no one who becomes not sometimes frigid, when he sees
the beginning of the Church so mean before the world, and
so destitute of any dignity. We hence learn how useful it
is for us at this day to be reminded, that we shall at length —
see what we can by no means conjecture or hope for ac-
cording to present appearances; for though the Lord
begins with little things, and as it were in weakness, yet
the plummet will at length be seen in the hand of the
Architect for the purpose of completing the work. There
is at this day no Zerubbabel in the world, to whom the
office of building the temple has been committed ; but we
know that Christ is the chief builder, and that ministers
are workmen who labour under him. However then may
Satan blind the unbelieving with pride and haughtiness,
so that they disdain and ridicule the building in which
we labour; yet the Lord himself will show that he is the
chief builder, and will give to Christ the power to complete
the work.

He afterwards adds, These seven are the eyes of Jehovah,
going round through the whole earth. The angel calls the
attention of Zechariah to what we have before observed ; for
the discourse was respecting the plummet, and Zechariah
said, that there were shown to him seven eyes in that stone.
The angel explains what those seven eyes meant, even that
the Lord by his providence would conduct the work to its
completion. But we have said that seven eyes are attributed
to God, that we may be assured that nothing is hid from
him ; for no one among men or angels possesses so great a
clear-sightedness but that he is ignorant of some things.
Many of God’s mysteries, we know, are hid from angels ;
but when they are sent forth, they receive as much revela-
tion as their office requires. But the angel shows here, that
we ought by no means to fear that anything will happen
which God has not foreseen ; for the seven eyes, he says, go
around through the whole earth: not that God has need of

CHAP. Iv. 10. COMMENTARIES ON ZECHARIAH. 121

seven eyes ; but we know what the number seven means in
Scripture ; it signifies perfection.’

The meaning then is—that God would sufficiently provide
that nothing should happen that might disturb him, or turn
him aside, or delay him in the execution of his work. How
so? because there were seven eyes ; that is, he by his pro-
vidence would surmount all difficulties, and his eyes went
round through the whole earth, so that the devil could de-
vise nothing behind or before, on the right hand or on the
left, above or below, which he could not easily frustrate.
We now then perceive the object of the Prophet.

With regard to the words, some render nbs, ale, in the
neuter gender, “ These are seven, they are the eyes of God.”
But as to the sense, there is no ambiguity: for the angel
would have the faithful to reeumb on God’s providence, in
order that they might be secure and fear no danger; as the
Lord would remove whatever was contrary to his purpose.
It now follows—

11. Then answered I, and said unto 11. Et respondi et dixi ad
him, What are these two olive-trees eum, Quid due ole iste ad dex-
upon the right side of the candlestick, tram candelabri et ad sinistram
and upon the left side thereof ? ejus ?

12. And I answered again, and 12. Et respondi secundo et dixi
said unto him, What be these twoolive- ad eum, Quid duo alvei (vel, cur-
branches,which, throughthetwogolden sus, vertunt- alii, spicas) olearum,
ey ee Emenee ent af quz sunt inter duas fistulas auri,

fundentes a se aurum ?

1 This verse has been variously rendered. Marckius and Henderson
consider the nominative case to “rejoice” to be the “seven eyes,” accord-
ing to the marginal reading of our version ; but Dathius and Newcome

These seven are the eyes of Jehovah :
The even or the eof eho
There is so much inversion in our reading that is wholly incon-
sistent with the general character of Hebrew language. “ These
seven,” according to Dathius, were “the lamps,” and not the “ eyes” on
the stone mentioned in chapter iii. 9, as some think; for the explanation
belongs to the present vision, and not the former. Here isthe direct
to the question asked in verse 4. The two last lines are literally
follows,—
These seven, the eyes of Jehovah are they,
SaUCE starts and Pro throveh tha whole nthe ead

122 THE TWELVE MINOR PROPHETS. LECT. CXLIL

13. And he answered me and said, 13. Et dixit mihi dicendo, An-
Knowest thou not what these be? And non cognoscis quid hee sunt? Et
I said, No, my lord. dixi, Non, Domine mi.

14. Then said he, These ave the 14. Et dixit, Hi sunt duo filii
two anointed ones, that stand by the olei qui astant apud Dominatorem
Lord of the whole earth. cunctz terre.

The same vision is again related, at least one similar to
that which we have just explained; only there is given ~
a fuller explanation, for the Prophet says that he asked the
angel what was meant by the two olive-trees which stood,
one on the right, the other on the left side of the candlestick,
and also by the two pipes of the olive-trees. Some render
pay, shebelim, ears of corn, thinking that the branches of
the olive-trees are compared to ears of corn, because they
were full and loaded with berries ; but the metaphor seems to
me immaterial. The word in Hebrew is indeed ambiguous ;
but it often means a pipe, or a running or flowing ; and this
sense best suits this passage ; and I wonder that this mean-
ing has been overlooked by all interpreters ; for no doubt
necessity constrained them to betake themselves to this
metaphor, however unnatural it was. But we know that
this spectacle was presented to Zechariah in order to show
that the olive-tree continually supplied abundance of oil,
lest the wick should become dry, and lest the lamps should
thus fail. Since then on every side there were pourers or
pipes, and three tubes received the oil from one olive-tree,
and four received it from the other, so that great abundance
thus flowed from the two olive-trees, and since there were
also seven pipes, we see how suitable it was that they should
be between the olive-trees on the right and on the left, and
also that their tubes for the oil should be between the
pourers and the two pipes. As then the oil ran through the
pourers and passed through the two pipes, he asks the angel .
what these flowings meant? The answer was, These are the
two sons of otl, who stand before the Lord of all the earth ;
that is, they are the two fountains which supply oil from
God himself, lest the lamps should fail through the want of
it.’ This is the import of the whole.

1 The second question, which seems to be,a modification of the first,
has been variously explained. The word pvday, except in the feminine

CHAP. Iv. 11-14. COMMENTARIES ON ZECHARIAH. 123

I have said that there is some difference in the vision,
though the angel relates hardly anything new, except re-
specting the flowings and the tubes ; but as a new explana-
tion is given, Zechariah no doubt more fully considered what
he had slightly looked on before. The more attentive then
to the vision the Prophet became, the more confirmed he was;
for God showed to him now what he had not sufficiently
observed before, namely, that there were pipes or tubes
through which the oil flowed into each of the pourers, and
further, that these flowings or a continual running of the oil,
was like that of a river, which runs through its own channel.
But God intended to instruct his Prophet by degrees, that we
may learn at this day to apply our thoughts to the under-
standing of his doctrine; for the instruction to be derived
from it is not of an ordinary kind, as I have already re-
minded you. Indeed the state of things in our time is
nearly the same with that of his time: for Christ now re-
news by the power of his Spirit that spiritual temple which
had been pulled down and wholly demolished ; for what has
been the dignity of the Church for many ages? Doubtless,
it has been for a long time in a dilapidated state; and now
when God begins to give some hope of a new building, Satan

‘gender, has not the meaning attached to it by Calvin. It is rendered,
“branches,” x23, by the Septuagint, Piscator, Newcome, Henderson, and
by our own version ; “ berries,” by Jun. and Trem., Drusius and Pemble ;
and “ tubes” by Grotius. As it is a repetition of the former question, it
is probable that the branches in immediate connexion with the candlestick
are intended: the oil proceeded from them by means of tubes or pipes to
the bowl or the reservoir at the top of the candlestick, and hence by means
of seven tubes or pourers to the seven lamps. The question now is re-
specting the olive-trees or the branches from which the oil proceeded ; and

e answer is, that they are “ the sons of oil.”

What is said of these “ sons of oil,” that they “ stand with (or before)
the Lord,” can hardly comport with the explanation given by Calvin: but
it is more suitable to regard them as persons anointed, as rendered in our
version, and by Kimchi, Drusius, Dathius, Neweome, and Henderson. They
are considered here to mean Zerubbabel and Joshua; but yet as types of
Christ in his twofold character of a king and priest. Blayney takes an-
other view; he renders D°>2, orderers,” deriving it from the Syriac, in
which language the verb signifies to direct, to guide in the way. He con-
ceives them to be two persons, guiding the oil to the channels or tubes
which conveyed it to the lamps, and that they were types of Moses and of
Christ, the authors of the two dispensations. The preceding view seems
the most probable. —Ed.

124 THE TWELVE MINOR PROPHETS. LECT, CXLII.

collects together many forces from all parts to prevent the
progress of the work. We are also tender and soft, and
even faint-hearted, so that hardly one in a hundred labours
so courageously as he ought.

We hence then learn how necessary for us is this doctrine:
it was not, therefore, to no purpose that the Prophet did not
apprehend at once and in an instant what was presented to
him in the vision, but made progress by degrees.

We have also mentioned before, that the desire of im-
provement observed in Zechariah ought to be noticed. For
though we attain not immediately what God teaches, yet
the obscurity of a passage ought not to damp our ardour;
but we ought rather to imitate the Prophet, who, in things
difficult and unknown to him, asked explanations from the
angel. Angels are not indeed sent now to us from heaven
to answer our questions ; but yet no one shall be without
benefit who will humbly and with a sincere desire ask of
God ; for God will either by his ministers so elucidate what
seems obscure to us and full of darkness, that we shall know
that there is nothing but what is clear in his word; or he
will by the Spirit of knowledge and judgment supply what
is deficient in the ministrations of men.

And this is also the reason why the angel replies, Dost
thou not know what these mean? For he does not upbraid
Zechariah with ignorance, but rather reminds all the faith-
ful, that they ought to quicken themselves, and to exert all
their ardour to learn, lest sloth should close up the way
against them. ‘This reply, then, of the angel no doubt be-
longs to us all, “ Dost thou not know what these mean ?”’
We ought to remember that the things we esteem as com-
mon far exceed our thoughts. It indeed often happens that
one runs over many parts of Scripture, and thinks that he
reads nothing but what is clear and well known, while yet
experience teaches us that we are inflated with too much
self-confidence ; for we look down, as it were from on high,
on that doctrine which ought, on the contrary, to be reve-
rently adored by us. Then let every one of us, being warned
by this sentence of the angel, acknowledge that he as yet
cleaves to first principles, or, at least, does not comprehend

cHap. Iv. 11-14. COMMENTARIES ON ZECHARIAH. 125

all those things which are necessary to be known ; and that
therefore progress is to be made to the very end of life: for
this is our wisdom, to be learners to the end.

I come now to the answers of the angel, These are the two
sons of orl. Some understand by the two sons of oil a king
and a priest ; but this is by no means suitable. There is no
doubt but that he calls the perpetual flowings the two sons
of oil; as though he had said, that it could not possibly be
that the grace of God should ever fail to preserve the Church,
as God possesses all abundance, and bids his grace so to
flow, as that its abundance should never be diminished.

He therefore says, that they stand with the Lord of the
whole earth: for by, ol, sometimes means with, and some-
times concerning ; but I prefer taking its simple meaning ;
therefore, stand do the sons of oil with the Lord. Some
render, “ nigh the Lord,” but improperly ; for they pervert
the Prophet’s meaning, inasmuch as the angel means that
these two sons of oil stood with God, as though he had said,
that there is such fulness of grace in God, that it could
never be exhausted. Though then the oil flowed, it would
yet be sufficient to replenish the seven lamps, that is, fully ;
so that God would raise up his Church, preserve it safe, and
lead it to the highest perfection. Hence God is not so poor
but that he can continually supply as much grace as will be
sufficient for the preservation of his Church. How so? be-
cause there are two sons of oil, that is, two continual fiow-
ings from him, so that the faithful shall really find, that when
they are enriched by the gifts of God, they are in no danger
of being in want. This is the meaning.

PRAYER.

Grant, Almighty God, that since Satan at this day sets against us
many terrors to cast us down, and we are very weak,—O grant,
that with our eyes lifted above we may meditate on that invin-
cible power which thou possessest, and by which thou canst over-
come all the hinderances of this world: and then, when nothing
in this world but what is contemptible appears to us as capable
to confirm and support our faith, may we, by the eye of faith,
behold thine hidden power, and never doubt but that thou wilt
at length perform what the world at this day thinks to be

THE TWELVE MINOR PROPHETS.

LECT. CXLIII. .

impossible and therefore ridicules; and may we so constantly
persevere in this confidence, that every one of us may devote
to thee his labour to the end, and never faint in the work of
promoting the spiritual building, until at length we ourselves
shall be gathered, and others shall be gathered through our
labours, to offer to thee not only spiritual sacrifices, such as thou
receivest now from us, but also to offer to thee, together with
the angels, eternal sacrifice of praise and triumphant thanks-
giving, on seeing perfected what at this day is only weakly be-

gun.—Amen.

CHAPTER V.

Lecture One Bundred and Forty-third.

1. Then I turned, and lifted up
mine eyes, and looked, and behold a
flying roll.

2. And he said unto me, What
seest thou? And I answered, I see
a flying roll; the length thereof is
twenty cubits, and the breadth
thereof ten cubits.

8. Then said he unto me, This is
the curse that goeth forth over the
face of the whole earth: for every
one that stealeth shall be cut off as
on this side, according toit; and every
one that sweareth shall be cut off as
on that side, according to it.

4. I will bring it forth, saith the
Lord of hosts, and it shall enter into
the house of the thief, and into the
house of him that sweareth falsely
by my name: and it shall remain in
the midst of his house, and shall
consume it, with the timber thereof,
and the stones thereof.

1. Et reversus sum et extuli oculos
meos, et aspexi, et ecce volumen
volans.

2. Et dixit mihi, Quid tu vides?
Et dixi, ego video volumen volans ;
longitudo ejus viginti in cubito (hoe
est, ad viginti cubitos,) et latitudo
ejus decem in cubito (hoc est, ad
decem cubitos.)

3. Et dixit mihi, Hee est male-—
dictio, que egreditur super faciem
universe terre; quia quisquis fura-
tur, ex hac sicut illa punietur; et
quisquis pejerat, ex hae sicut illa
punietur.

4. Emittam (vel, producam) eam,
dicit Iehova exercituum; et veniet ad
domum furantis, et ad domum ju-
rantis in nomine meo fallaciter; et
residebit in medio domus ejus, et con-
sumet eam et ligna ejus et lapides
ejus.

THE angel shows in this chapter, that whatever evils the
Jews had suffered, proceeded from the righteous judgment
of God; and then he adds a consolation—that the Lord
would at length alleviate or put an end to their evils, when
he had removed afar off their iniquity. Interpreters have

—

CHAP. V. 1-4. COMMENTARIES ON ZECHARIAH. 127

touched neither heaven nor earth in their explanation of this
prophecy, for they have not regarded the design of the Holy
Spirit. Some think that by the volume are to be understood
false and perverted glosses, by which the purity of doctrine
had been yitiated ; but this view can by no means be re-
eeiyed. ‘There is no doubt but that God intended to show
to Zechariah, that the Jews were justly punished, because
the whole land was full of thefts and perjuries. As then
religion had been despised, as well as equity and justice,
he shows that it was no wonder that a curse had prevailed
through the whole land, the Jews having by their impiety
and other sins extremely provoked the wrath of God. This
is the import of the first part. And, then, as this vision was
terrible, there is added some alleviation by representing ini-
quity in a measure, and the mouth of the measure closed,
and afterwards carried to the land of Shinar, that is, into
Chaldea, that it might not remain in Judea. Thus in the
former part the Prophet’s design was to humble the Jews,
and to encourage them to repent, so that they might own
God to have been justly angry ; and then he gives them
reason to entertain hope, and fully to expect an end to their
evils, for the Lord would remove to a distance and transfer
their iniquity to Chaldea, so that Judea might be pure and
free from every wickedness, both from thefts and acts of in-
justice, by which it had been previously polluted. But every
sentence must be in order explained, that the meaning of
the Prophet may be more clearly seen.

_ He says, that he had returned ;* and by this word this
vision is separated from the preceding visions, and those
also of which we have hitherto spoken, were not at the same
time exhibited to the Prophet, but he saw them at different
times. We may hence learn that some time intervened be-
fore the Lord presented to him the vision narrated in this
chapter. He adds, that he raised up his eyes and looked ;

1 Some, such as Piseator, Drusius, Dathius, Newcome, and Henderson,
think that the verb 2) is used here adverbally, which is sometimes the
case, and render the sentence, “ And I lifted up mine eyes again.” The
Septuagint, Jerome, and our version, have rendered it, « I turned,” that is,
from one vision to another, or from one direction to another. “Returned”
seems not so suitable.— Ed.

128 THE TWELVE MINOR PROPHETS. LECT. CXLIII.

and this is said that we may know that what he narrates
was shown to him by the prophetic Spirit. Zechariah very
often raised up his eyes though God did not immediately
appear to him; but it behoved God’s servants, whenever
they girded themselves for the purpose of teaching, to with-
draw themselves as it were from the society of men, and to
rise up above the world. The raising up of the eyes then,
mentioned by Zechariah, signified something special, as -
though he had said, that he was prepared, for the Lord had
inwardly roused him. The Prophets also, no doubt, were in
this manner by degrees prepared, when the Lord made him-
self known to them. There was then the raising up of the
eyes as a preparation to receive the celestial oracle.

He afterwards adds, that he was asked by the angel what
he saw. He might indeed have said, that a roll flying in the
air appeared to him, but he did not as yet understand what
it meant ; hence the angel performed the office of an inter-
preter. But he says, that the roll was twenty cubits long,
and ten broad. The Rabbins think that the figure of the
court of the temple is here represented, for the length of
the court was twenty cubits and its breadth was ten; and
hence they suppose, that the roll had come forth from
the temple, that there might be fuller reason to believe that
God had sent forth the roll. And this allusion, though
not sufficiently grounded, is yet more probable than the
allegory of the puerile Jerome, who thinks that this ought
to be applied to Christ, because he began to preach the
gospel in his thirtieth year. Thus he meant to apply this
number to the age of Christ, when he commenced his office
as a teacher. But this is extreme trifling. I do not feel
anxious to know why the length or the breadth is mentioned;
for it seems not to be much connected with the main subject.
But if it be proper to follow a probable conjecture, what I
have already referred to is more admissible—that the length
and breadth of the roll are stated, that the Jews might fully
understand that nothing was set before them but what God
himself sanctioned, as they clearly perceived a figure of the
court of the temple.

The angel then says, that it was the curse which went

CHAP. Vv. 1-4. COMMENTARIES ON ZECHARIAH. 129

forth* over the face of the whole land. We must remember
what I have just said, that God’s judgment is here set forth
before the Jews, that they might know how justly both their
fathers and themselves have been with so much severity
chastised by God, inasmuch as they had procured for them-
selves such punishments by their sins. From the saying of
the angel, that the roll went through the whole land, we learn,
that not only a few were guilty, or that some corner of the
land only had been polluted, but that the wrath of God
raged everywhere, as no part of the land was pure or free
from wickedness. As then Judea was full of pollutions, it
was no wonder that the Lord poured forth his wrath and
overwhelmed, as it were with a deluge, the whole land.

It afterwards follows, for every thief, or every one that
steals, shall on this as on that side, be punished, or receive
his own reward ; and every one who swears, shall on this as
on that side be punished. As to the words, interpreters differ
with regard to the particles, M33 M1, mese camue: some
take the meaning to be, “ by this roll, as it is written ;”
others, “on this side of the roll, as on the other ;” for they
think that the roll was written on both sides, and that God
denounced punishment on thieves as well as on perjurers.
But I rather apply the words to the land, and doubt not but
that this is the real meaning of the Prophet. As then there
is no respect of persons with God, the Prophet, after having
spoken of the whole land, says, that no one who had sinned
could anywhere escape unpunished, for God would from one
part to the other summon all to judgment without any ex-
ception.”

+ “From the temple,” says Jerome; “from God,” says Drusius.

On the previous words, “ this is the curse,” Henderson makes the re-
mark, that it is a similar phrase to “this is my body,” that is, signifies my
body: which is a mode of speaking quite common in Scripture, and it is
very strange that any should attach to the phrase any other meaning.— Ed.

? This is no doubt the best construction. Newcome retains our version
as to the second phrase, “according to it,” but renders the first “ hence,”
instead of “on this side ;” so does Marckius ; but Henderson follows it in
both instances. To render MP) “punished, ” is not quite correct, though
the general meaning is given. It means to ‘be cleared or swept away, and
so Henderson correctly renders it, “ shall be cleared away.” See Is. iii.
26; Jer. xxx. 11; xlvi. 28. There is no necessity whatever for the
emendation of Houbigant, who thinks that it ought to be DP3; nor for the

VOL. V. I

130 THE TWELVE MINOR PROPHETS. LECT. CXLIII.

Now the Prophet says, that all perjurers, as well as thieves,
shall be punished ; and there is nothing strange in this, for
God, who has forbidden to steal, has also forbidden to for-
swear. He is therefore the punisher of all transgressions.
Those who think that this roll was disapproved, as though
it contained false and degenerate doctrine, bring this reason
to prove its injustice, that the thief is as grievously punished
as the perjurer: but this is extremely frivolous. For, as I~
have said already, God shows here that he will be the de-
fender of his law in whatever respect men may have trans-
gressed it. We must therefore remember that saying of
James, “ he who forbids to commit adultery, forbids also to
steal: whosoever then offends in one thing is a transgressor
of the whole law:” (James 11. 11:) for we ought not simply
to regard what God either commands or forbids, but we
ought ever to fix our eyes on his majesty, as there is nothing
so minute in the law which all ought not reverently to re-
ceive ; for the laws themselves are not only to be regarded,
but especially the lawgiver. As then the majesty of God is
dishonoured, when any one steals, and when any one trans-
gresses in the least point, he clearly shows that the word of
God is not-much regarded by him. It is hence right that
thieves and perjurers should be alike punished: yet the
Scripture while it thus speaks, does not teach that sins are
equal in enormity, as the Stoics in former times foolishly
and falsely taught. But the equality of punishment is not
what is here referred to ; the angel means only, that neither
thieves nor perjurers shall go unpunished, as they have
transgressed the law of God.

We must also observe, that the mode of speaking adopted
here is that of stating a part for the whole; for under the
word theft is comprehended whatever is opposed to the
duties of love; so that it is to be referred to the second table
of the law, And the Prophet calls all those perjurers who

conjecture of others, that it is put here for 133, “to be cut off.” Nor is
Blayney’s version to be admitted, “because, on the one hand, every one
that stealeth is as he that is guiltless,” for it is wholly inconsistent with
the context. He regards it as a description of the state of things which
the curse was to rectify.—£d.

CHAP. V. 1-4. COMMENTARIES ON ZECHARIAH. 131

profane the worship of God; and so perjury includes what-
eyer is contrary to the first table of the law, and tends to
pollute the service due toGod. The meaning is,—that God,
as I have said, will be the punisher of all kinds of wicked-
ness, for he has not in vain given his law. Much deceived
then are those who flatter themselves, as though by evasions
they can elude the judgment of God, for both thieves and
perjurers shall be brought before God’s tribunal, so that no
one can escape, that is, no wickedness shall remain unpun-
ished; for not in vain has he once declared by his own
mouth, that cursed are all who fulfil not whatever has been
written. (Deut. xxvii. 26.)

And the same thing the Prophet more clearly expresses
in the following verse, where God himself declares what he
would do, that he would cause the curse to go forth over the
whole land; as though he had said, “I will really show, that
I have not given the law that it may be despised ; for what
the law teaches shall be so efficacious, that every one who
violates it shall find that he has to do, not with a mortal
man, nor with sound of words, but with the heavenly judge;
I will bring forth the curse over the whole land.”

I have said, that the Prophet was instructed in the im-
port of this vision, that all the Jews might know that it was
nothing strange that they had been so severely chastised,
inasmuch as they had polluted the whole land by their sins,
so that no part of the law was observed by them; for on the
one hand they had corrupted the worship of God and de-
parted from true religion ; and on the other, they distressed
one another by many wrongs, and oppressed them by frauds.
As then no equity prevailed among the people, nor any true
religion, God shows that he would punish them all, as none
were guiltless.

He afterwards adds, It shall come into the house of the
thief, and into the house of him who swears in my name
falsely ; and there will it reside, and it shall consume the
house, both the wood and the stones. Were the Prophet fur-
ther stimulates the Jews to repentance, by showing that the
_ curse would so fly as to enter into all their houses ; as though
__he had said, “In vain shall they, who deserve punishment,

132 THE TWELVE MINOR PROPHETS. LECT. CXLIIL.

fortify or shut up themselves; for this curse, which I send

forth, shall come to each individual, and with him it shall

remain.’ We know that hypocrites so flatter themselves, as

though they could escape for the moment while God is angry

and displeased ; but the Prophet shows here that vain is such

a hope, for the curse would overtake all the ungodly, and

wholly overthrow them ; yea, it would consume their houses,

both the wood and the stones. In short, he intimates, that
punishment ends not until men are reconciled to God. And

by these words he reminds us how terrible it is to fall into

the hands of God, for he will punish the ungodly and the

wicked until he reduces them to nothing. We now then

comprehend the design of the Prophet and the meaning of
the words. It now follows—

5. Then the angel that talked
with me went forth, and said unto
me, Lift up now thine eyes, and see
what is this that goeth forth.

6. And I said, What is it? And
he said, This 7s an ephah that goeth
forth. He said moreover, This is
their resemblance through all the
earth.

7. And, behold, there was lifted
up a talent of lead: and this is a
woman that sitteth in the midst of
the ephah.

8. And he said, This 7s Wicked-
ness. And he cast it into the midst
of the ephah; and he cast the
weight of lead upon the mouth
thereof.

5. Et egressus est angelus, qui
loquebatur mecum, et dixit mihi
Tolle nune oculos tuos, et aspice
quidnam sit illud quod egreditur.

6. Et dixi, Quid hoe? et dixit,
Hoe modius egrediens (id est, hoe
quod egreditur est modius, ad ver-
bum.) Et dixit, Hic oculus eorum
in tota terra.

7. Et ecce massa plana plumbi
ferebatur (vertunt alii, talentum ; et

“33 significat talentum, et significa:

t
planitiam etiam Hebrais; ideo non
dubito, quin Propheta intelligat la-
minam plumbi, vel massam planam
et contusam malleo, ita ut faceret
totum operculum, une planque, ut
dicimus lingua nostra;) et hoc mu-
lier una habitans in medio modii.

8. Et dixit, Heee est impietas, et
projecit eam in medium modii, et
projecit lapidem plumbi (vel, pon-
dus; id est, massam illam extentam
instar operculi; projecit ergo) super
os ejus (id est, super os modil.)

Here I stop; I intended to add all the verses, but I can

hardly finish the whole to-day. It will be enough for us to
understand that this is the second part of the vision, in
which the Prophet, in order to relieve or in some measure
to mitigate the sorrow of the Jews, shows, that God would

CHAP. V. 5-8. COMMENTARIES ON ZECHARIAH. 133

not treat them with extreme rigour, so as to punish them
as they deserved, but would chastise them with paternal
moderation. Hence he says, that a measure appeared to
him and a woman in the measure. The woman was wicked-
ness ;’ there was also a covering of lead, a wide or an extended
piece. The plate of lead was borne upwards when the
woman was seen in the measure. He then says, that the
measure was closed up, and that there impiety was kept hid
as a captive in prison. He afterwards adds, that it was
driven away into the land of Shinar, very far from Judea,
and that wickedness was thus turned over to the enemies of
the chosen people.

We see that God, as I have already noticed, gives here a
token of favour; for he says that wickedness was shut up in
a measure. Though then he had spoken hitherto severely,
that he might shake the Jews with dread, it was yet his
purpose soon to add some alleviation: for it was enough that
they were proved guilty of their sins, that they might hum-
ble themselves and suppliantly flee to God’s mercy, and also
that repentance might really touch them, lest they should
murmur, as we know they had done, but submit themselves
to God and confess that they had suffered justly. Since then
the angel had already shown that the curse had deservedly
gone over the face of the whole land, because no corner
was free from wickedness, the angel now adds, that he came
to show a néw vision, Raise, he says, now thine eyes, and see
what this is which goeth forth. The Prophet was no doubt
cast down with fear, so that he hardly dared to look any

1 Impietas; AYWIH, rendered “ wickedness” in our version, and by
Newcome and Henderson; “the wicked one,” by Blayney; and «vesa—
lawlessness, by the Sept. It is a general term, which means what is un-
just, wrong, wicked or sinful, everything contrary to the will and com-
mand of God. Leigh renders the adjective “ Ungodly, lewd, turbulent,
wavering, irreligious towards God, debauched in morals, turbulent in the
commonwealth, unsettled in all things.” So the noun here may be re-
comes as including sin universally, as committed against God and man.

ut Henderson thinks, and perhaps not without reason, that idolatry is
what is especially intended, as the article 7 is prefixed; and this had been
the chief sin or wickedness of the people, the mother of many other sins:
and this was certainly removed from the people after the Babylonian cap-
tivity, as they had never been since guilty of idolatry, though of many
other sins.—£d.

134 THE TWELVE MINOR PROPHETS. LECT, OXLITII.

longer. As then the curse was flying and passing freely
here and there, the Prophet was struck with horror, and not
without reason, since he beheld the wrath of God spreading
everywhere indiscriminately. This is the reason why the
angel now animates him and bids him to see what was going
forth. And he tells what was exhibited to him, for he saw
a measure; which in Hebrew is M5°X, aiphe :’ and some
render it measure or bushel; others, firkin or cask; but in
this there is no difference. When the Prophet saw this
measure, he asked the angel what it was: for the vision
would have been useless, had he not been informed what
the measure and the woman sitting in it signified, and also
the lead covering. He therefore asked what they were.

Then the angel answered, This is the measure that goeth
forth, and this is their eye in all the earth. By saying that
the measure is their eye, he no doubt means that the un-
godly could not thus be carried away at their own pleasure,
but that God restrained them whenever it seemed good to
him ; for they could not escape his sight. For by their eyes
he understands passively the power of seeing in God, by
which he notices all the sins of the ungodly, that he may
check them when he pleases, when they hurry on without
restraint.”

But that the meaning of the Prophet may be made more
clear, let us first see what wickedness means,—whether it
is to be taken for those sins which provoked God’s wrath
against the Jews,—or whether for those wrongs which hea-
then enemies had done. The last is the view I prefer,

1 It is translated “:reé—measure,” by the Sept., and “ modius—a
bushel,” by Grotius; and he says that an ephah was a measure nearly the
size of a bushel.—Ed.

2 Respecting this “eye” there are various opinions. Newcome and
Blayney follow the Sept. and the Syriac, and render it, “their iniquity,”
DY; the difference being only of a vaw instead of a iod; and there is one
MS. in which it is so found. Then the sentence would be “ This és their
iniquity in all the land.” But Castalio, Grotius, Dathius, and Henderson
follow the received text, only they give to }Y a similar meaning to that of
our version,—form, appearance, resemblance, or emblem, that is, what. is
seen, what the eye observes; and this sense it evidently has in Ley. xill.
55; Num. xi. 7; Prov. xxiii. 31; Ezek. i. 4,7, 16. “The meaning is,”
says Grotius, “that which thou seest symbolizes those things which the
Jews have done and which they have suffered.” — Ed.

CHAP. V. 5-8. COMMENTARIES ON ZECHARIAH. 135

though if we take it for the wickedness which had previously
reigned in Judea, the meaning would not be unsuitable.
For as wickedness is hateful to God, his vengeance against
the Jews could not have ceased except by cleansing them
from their sins, and by renewing them by his Spirit. For
_ they had carried on war with him in such a way, that there
was no means of pacifying him but by departing from their
sins. And whenever God reconciles himself to men, he at
the same time renews them by his Spirit ; he not only blots
out their sins, as to the guilt, but also regenerates those who
were before devoted to sin and the devil, so that he may
treat them kindly and paternally.

With regard then to the subject in hand, both views may
be suitably adopted. We may consider the meaning to be,—
that God would take away iniquity from Judea by cleansing
his Church from all defilements, since the Jews could not
partake of his blessing except iniquity were driven afar off
and banished. As God then designed to be propitious to
his people, he justly says, that he would cause wickedness
to disappear from the midst of them. Yet the other view,
as I have said, is more agreeable to the context,—that wick-
edness would not be allowed freely to prevail as before ; for
we know that loose reins had been given to the cruelty of
their enemies, inasmuch as the Jews had been exposed to
the wrongs of all. As then they had been so immoderately
oppressed, God promises that all unjust violences should be
driven afar off and made to depart into the land of Shinar,
that is, that the Lord would in turn chastise the Babylonians
and reward them as they had deserved. The import of the
whole is, that God, who had chosen the seed of Abraham,
would be propitious to the Jews, so as to put an end at length
to their calamities.

Now the Prophet says that wickedness, when first seen,
was in mid air, and in a measure ; but at the same time he
calls the measure the eye of the ungodly ; for though wicked-

ness extends itself to all parts, yet God confines it within a
hidden measure ; and this he designates by eyes, whereby
he seems to allude to a former prophecy, which we have ex-
plained. For he had said that there were seven eyes in the

136 THE TWELVE MINOR PROPHETS. LECT, OXLIII,

stone of the high priest, because God would carry on by his
providence the building of the temple. So also he says, that
God’s eyes are upon all the ungodly, according to what is
said in the book of Psalms—“ The eyes of the Lord are over
the wicked, to destroy their memory from the earth.” (Ps.
xxxiv. 17.) And this mode of speaking often occurs in
Scripture. The meaning then is, that though wickedness
spreads and extends through the whole earth, it is yet ina
measure; but this measure is not always closed up. How-
ever this may be, still God knows how to regulate all things,
so that impiety shall not exceed its limits. And this is
most true, whatever view may be taken; for when enemies
harass the Church, though they may be carried along in the
air, that is, though God may not immediately restrain their
wrongs, they yet sit in a measure, and are ruled by the eyes
of God, so that they cannot move a finger, except so far as
they are permitted. Let us in a word know, that in a state
of things wholly disordered, God watches, and his eyes are
vigilant, in order to put an end to injuries. The same also
may be said when God gives up to a reprobate mind those
who deserve such a punishment; for though he cast them
away, and Satan takes possession of them, yet this remains
true—that they sit in a measure. They are not indeed shut
in; but we ought not, as I have said, to suppose that God
is indifferent in heaven, or that sins prevail in the world, as
though he did not see them ; for his connivance is not blind-
ness. The eyes of God then mark and observe whatever
sins are done in the world.

Now the angel adds, that a thin piece of lead was cast over
the mouth of the measure, and that wickedness was cast into
the measure. The expression, that wickedness was thrown
into the measure, may be explained in two ways—either that
God would not permit so much liberty to the devil to lead
the Jews to sin as before ; for how comes it that men aban-
don themselves to every evil, except that God forsakes them,
and at the same time delivers them up to Satan, that he
may exercise his tyranny over them? or, that a bridle would
be used to restrain foreign enemies, that they might not in
their wantonness oppress the miserable people, and exercise

CHAP. Vv. 9-11. COMMENTARIES ON ZECHARIAH. 137
extreme violence. God, then, intending to deliver them from
their sins, or to check wrongs, shuts up wickedness, as it
were, in a measure ; and then he adds a cover ; and it is said
to have been a thin piece, or a weight of lead, because it was
heavy ; as though the Prophet had said, that whenever it
pleased God iniquity would be taken captive, so that it
could not go forth from its confinement or its prison. It

afterwards follows—

9. Then lifted i up mine eyes, and
looked, and, behold, there came out
two women, and the wind was in their
wings; for they had wings like the
wings of a stork; and they lifted
up the ephah between the earth and
the heaven.

10. Then said I to the angel that
talked with me, Whither do these
bear the ephah ?

11. And he said unto me, To build
it an house in the land of Shinar:
and it shall be established, and set
there upon her own base.

9. Et extuli oculos meos et aspexi,
et ecce duz mulieres egresse, et
Spiritus erat in alis ipsarum, et ipsis
ale erant quasi ale milyi (a/ii_ver-
tunt, ciconiam ; et mihi magis placet,

nquam parum est momenti ;) et
Svtalerent sabdaciat inter terram et
inter ccelum.

10. Et dixi angelo qui loquebatur
mecum, Quonam iste deferunt mo-
dium ?

11. Et dixit mihi, Ad edificandum
ei domum in terra Sinear; et statu-
etur et stabilietur illic super basim
suam. (£go potero absolvere paucis

verbis hoe vaticinum.)

The Prophet says here that such would be the change of
things, that God would in turn afflict the Chaldeans, who
had so cruelly treated the chosen people. And this is the
reason why I think that iniquity is to be taken for the
violent injustice and plunder which heathen enemies had
exercised towards the Jews. For when he says that a house
would be for iniquity in the land of Shinar, it is as though
he had said, “as Judea has been for a long time plundered
by enemies, and has been exposed to their outrages, so the
Chaldeans in their turn shall be punished, not once, nor for
a short time, but perpetually ; for God will fix a habitation
for wickedness in their land.” We hence see the design of
the vision, that is, that when God had mercy on his Church,
its enemies would have to render an account, and that they
would not escape God’s hand, though he had employed them
to chastise his people.

He says then, that wickedness was taken away, that a
house might be made for it, that is, that it might have a

138 THE TWELVE MINOR PROPHETS. LECT, CXLIII,

fixed and permanent dwelling in the land of Shinar, which
means among the Chaldeans, who had been inveterate ene-
mies to the Jews; and as Babylon was the metropolis of
that empire, he includes under it all the ungodly who op-
posed or persecuted the children of God. Why God repre-
sents the measure as carried away by women rather than by
men does not appear to me, except it was that the Jews

might know that there was no need of any warlike prepara- —

tions, but that their strongest enemies could be laid prostrate
by weak and feeble instruments; and thus under the form
of weakness his own power would be made evident. The
Prophet saw women with wings, because sudden would be
the change, so that in one day, as we shall presently see,
wickedness was taken away. By the wings of a stork either
celerity or strength is indicated. This is the sum of the
whole.’

1 Henry, Marckius, and Scott, and also Newcome, take a different view
of this vision, and consider it as symbolizing the final destruction of the
Jews by the Romans. The woman, according to them, represents the
apostate people, the two women who carried the measure the Roman
armies, the land of Shinar the land of their dispersion, so called on account
of their first captivity. Henderson regards the vision as symbolic of the
banishment of the sin of idolatry from the land of Israel. “ In this strik-
ing hieroglyphic,” he says, “ we are taught how idolatry, with all its aceom-
panying atrocities, was removed from the land of the Hebrews, which it
had desecrated, to a country devoted to it, and where it was to commingle
with its native elements, never to be reimported into Canaan. How
exactly has the prediction been fulfilled! From the time of the captivity
to the present, a period of more than 2000 years, the Hebrew people have
never once lapsed into idolatry!”

This seems to be the most satisfactory view; and I would adopt the
reading of the Septuagint and the Syriac, taking DY to be DIY, not
“their eye,” or, “their appearance,” but “their iniquity,’ and I would
render verse 8 somewhat different from others, as having been spoken by
the angel while he was casting the woman into the ephah. I give the
following version of the sixth, seventh, and eighth verses,—

6. And I said, “ What is it?” And he said, “ This is an ephah that
is going forth:” he said also, “ That (pointing to a woman)

as is their iniquity through the whole land.” And, behold, a
talent of lead was lifted up, and a woman was sitting in the
midst of the ephah: and he said, “ This is the wicked one,”
when he cast her into the midst of the ephah, and cast the
Jeaden weight on its mouth.

“ What is it?” signifies here, What does it mean? for the Prophet of
course knew it to be an ephah. MN? repeated is to be rendered “ this” and
“that.” See 1 Kings iii. 23. The “two women” who carried away the
ephah were probably, as Newcome observes, “ mere agents in the symbolic

CHAP. VI. 1-3.

COMMENTARIES ON ZECHARIAH. 139

PRAYER.

Grant, Almighty God, that as thou threatenest us with severe
punishment to restrain us from sin, we may regard thy judgment,
and not abuse thy long-suffering in sparing us for a time; and
also that, whenever thou chastisest us, we may seriously consider
that we deserve thy displeasure, as we have in various ways pro-
voked thy wrath: and may we not at the same time despair or
be broken down, but learn so to recumb on thy mercy as not to
doubt but that there will be a seasonable end to our evils, and
that thou wilt not only mitigate the rigour of punishment as far
as necessary for our comfort, but wilt also punish our enemies,
so that we may know that nothing is better for us, or more de-
sirable, than to be chastised by thy hand, not that thou mayest
destroy us, but recall us to the way of salvation, until we be at
length made capable of receiving that favour which has been
laid up for us in heaven, through Jesus Christ our Lord.—
Amen.

CHAPTER VI.

Lecture One Bundred and Forty-fourth.

1. And I turned, and lifted up mine
eyes, and looked, and, behold, there
came four chariots out from between
two mountains; and the mountains
were mountains of brass.

2. In the first chariot were red
horses, and in the second chariot
black horses,

3. And in the third chariot white
horses, and in the fourth chariot
grisled and bay horses.

1. Et conversus sum, et levavi
oculos meos, et aspexi; et ecce
uatuor quadrige egresse e medio
uorum montium; et montes illi,
montes znel.
2. In quadriga prima equi rufi, et
in quadriga secunda equi nigri,

3. Et in quadriga tertia equi albi,
et in quadriga quarta equi grandinei.
(vel, varii ; DYSION, robusti, sed potius
subscribo eorum sententiee qui ver-
tunt subrufos. )

Here we have another vision ; and the Prophet distin-
guishes it from the former visions by saying, that he turned,
as though he had said, that there had been some intervening
time. They were not then continued visions, but he turned

vision,” not designed to set forth anything in particular; but Grotius and
Henderson think that they designated the Assyrian and the Babylonian

powers,
naan.—Ed

through whom idolatry had been removed from the land of Ca-

140 THE TWELVE MINOR PROPHETS. LECT. CXLIV.

himself elsewhere, and then he raised up his eyes, and the
Lord revealed to him what he now relates. But as the
vision is obscure, interpreters have given it different mean-
ings. They who think that the four Gospels are designated
by the four chariots, give a very frigid view. I have else-
where reminded you, that we are to avoid these futile re-
finements which of themselves vanish away. Allegories, I
know, delight many; but we ought reverently and soberly
to interpret the prophetic writings, and not to fly in the
clouds, but ever to fix our foot on solid ground. Others
think that those changes are meant which we know happened
in Chaldea and Assyria. As Nineveh was overthrown that
Babylon might be the seat of the empire, they suppose that
this is meant by the first chariot, the horses of which were
red. Then they think that the Persian empire is intended by
the second chariot, as the Jews had at the beginning suffered
many grievous evils. Afterwards by the white horses are
signified, as they suppose, the Macedonian power, as Alex-
ander treated the Jews with humanity and kindness. By
the fourth chariot they understand the Roman Empire, and
think that the horses are of different colours, because some
of the Ceesars raged cruelly against the Jews and the Church
of God, and some of them showed more lenity." But I know
not whether these things are well founded.

1 This is the view taken by Jerome, Cyril, Kimchi, Newcome, Blayney,
and also by Grotius and Parkhurst, only that they consider the fourth
chariot to represent, not the Romans, but the Syrians and Egyptians. See
Parkhurst’s Lex., under YO. Henderson confines all the chariots to the
Medes and Persians, as referring to various changes and events until the
reduction of Egypt by Xerxes, “ the south country” being that land. The
basis of every view which may be taken of the chariots, as Marckius justl
observes, must be the interpretation given by the angel in verse 5; whic
some translate, “ these are the four spirits of the heavens,” that is, angels,
as in our version, followed by Newcome and Henderson; and others, such
as Marckius and Blayney, “these are the four winds of heaven ;” winds
being rendered as a metaphorical expression for God’s judgments. See
Jer. xlix. 36; Rev. vii. 1-3; and also Ps. exlviii. 8.

These are the only two renderings of which the words are capable; and
the first seems the most appropriate. That God employs angels to ex-
ecute his purposes both of mercy and of judgment, is a doctrine often
taught in Scripture. See Ps. civ. 4; Ezek. i. 6; xxiii. 24; Dan. vii. 10;
x. 23; Heb. i. 7,14. That angels are intended is the view taken by
Piscator, Drusius, Henry, Scott, Newcome, and Henderson. It may be

CHAP. VI. 1-3. COMMENTARIES ON ZECHARIAH. 141

We see that the fourth chariot went to the south, and
wandered through various regions, and almost through the
whole world. As then this cannot be applied to Chaldea,
the simpler view seems to be—that the four chariots signify
the various changes which happened not only in Chaldea
and among the Babylonians, but also in Judea and among
other nations: and this may be easily gathered from the
context. But as all these things cannot be stated at the
same time, we shall treat them in the order in which the
Prophet relates them. I shall now repeat what I have else-
where said respecting the words, that he raised up his eyes,
as intimating the divime authority of what is predicted.
The words indeed signify that he did not bring forward
what he had vainly imagined, nor adduce tales which he
had himself fabricated, but he was attentive to what was
revealed to him; and also that he was somewhat separated
from common life in order to be an interpreter between God
and men. Hence authority is here ascribed to the prophecy,
as Zechariah did not come forth to speak of uncertain things,
but as one sent by heaven, for he delivered nothing but what
he had received from above.

He now says, that four chariots appeared to him, which
came forth from mountains, and that the two mountains
where the chariots were seen were mountains of brass. The
Prophet no doubt understood by these mountains the provi-
dence of God, or his hidden counsel, by which all things
have been decreed before the creation of the world; and
hence he says, that they were mountains of brass, as they
could not be broken. The poets say, that fate is unavoid-
able (ineluctabile) ; but as this sentiment is profane, it is
enough for us to understand it of God’s eternal providence,
which is immutable. And here is most fitly described to us
the counsel of God ; for before things break forth into action
they are inclosed as it were between the narrow passes of

said, the chariots nted God’s ; the horses, the angels, and
their different saloon the different eenke which they had to execute. See
Rey. vi. 1-8. “The mountains of brass” designate, as Calvin, Blayney,
and many others think, “the firm and unalterable decrees of the Al-
“mighty.”—Ed.

DAs
=
Pree

142 THE TWELVE MINOR PROPHETS. LECT. CXLIV.

mountains, inasmuch as what God has decreed is not appa-
rent, but lies hid as it were in deep mountains. Hence we
then begin to acknowledge the counsel of God when expe-
rience teaches us, that what was previously hid from us has
been in this or in that manner decreed. But it was not in
vain that Zechariah adds, that they were mountains of brass;
it was to teach us that God’s counsel is not changeable as
foolish men imagine, who think that God is doubtful as to
the issue, and is, as it were, kept in suspense: for according
to their notions, events depend on the free-will of men.
They entertain the idea that God foreknows what is to come
conditionally: as this or that will not be, except it shall please
men. And though they confess not that God is change-
able, yet we gather from their dotages that there is in God
nothing sure and certain. The Prophet therefore says here,
that they were mountains of brass, because God has fixed
before all ages what he has purposed to be done, and thus
fixed it by an immutable decree, which cannot be broken
by Satan, nor by the whole world.

We hence see how suitable is this representation when the
Prophet says, that chariots went forth from mountains.

With regard to the chariots, we have seen elsewhere that
angels are compared to horsemen ; for these ride swiftly as
it were through the whole world to execute what God com-
mands them: so also whatever changes take place, they are
called the chariots of God; for either angels are ready at
hand to do anything in obedience to God, or the very events
themselves are God’s chariots, that is, they are as it were swift
heralds, who announce to us what was before unknown. Let
us then know that all fortuitous events, as they are called by
the unbelieving, are God’s chariots, are his messengers, who
declare and proclaim what was before concealed from us. And
there is not in this similitude or metaphor anything strained.

As to the colour of the horses, interpreters, as I have al-
ready intimated, have toiled with great anxiety ; and though
I venture not to assert anything as certain, yet the probable
conjecture is, that by the black and white horses are desig-
nated the Babylonians rather than the Persians, but for a
purpose different from what interpreters have thought. For

See Tha

CHAP. VI. 1-3. COMMENTARIES ON ZECHARIAH. 143

_ the reference must be to the Jews, when it is said, that black

horses and then white horses went forth towards Babylon ;
for the Holy Spirit intimates, that liberty was given to the
Chaldeans to harass the Jews and to fill all places with
darkness. The blackness then of which the Prophet speaks
signifies the calamities brought on the Jews. The whole of
that time was dark, full of grief and sorrow, during which
the Chaldeans possessed the oriental empire, and Babylon
was the supreme seat of government or of the monarchy. A
very different time afterwards succeeded, when the Baby-
lonians were conquered and the Persians enjoyed the orien-
tal empire. The colour then was white, for the favour of
God shone anew on the Jews, and liberty was immediately
given them to return to their own country. We hence see
that the Prophet rightly subjoins, that the colour of the
horses was white; for such was the favour shown to the Jews
by the Persians, that the sun of joy arose on them, which
exhilarated their hearts. But the Prophet makes no men-
tion of the first chariot as going forth, and for this reason,
as interpreters think, because the empire of Babylon was
then overthrown. But they are mistaken in this, as I have
already hinted, because they refer not the colours to the
state of God’s Church. Hence the Prophet, I doubt not,
designedly omits the mention of the going forth of the first
chariot, because the Jews had experienced the riding of
God's judgment in their own land, for they had been severely
afflicted. As God then is wont to execute his judgment
first on his own household, and as it is written, “ judgment
begins at his own house,” (1 Pet. iv. 17,) so he purposed to
observe the same order in this case, that is, to chastise the
sins of the chosen people before he passed over to the Chal-
deans and other nations.

As to the last chariot, the Prophet says, that it went
forth toward the south, and then it went elsewhere, and even
through the whole world, for God had so permitted.

Now as to the meaning of this Prophecy nothing will re-
main obscure, if we hold these elements of truth—that all
events are designated by the chariots, or all the revolutions
which take place in the world—and that the blind power of

144 _ THE TWELVE MINOR PROPHETS. LECT. CXLIV.

fortune does not rule, as fools imagine, but that God thus
openly makes known to us his own counsel. And why the
horses are said to have been, some red, some black, some
white, and some somewhat red,’ the plain answer is this—
because God had sent forth his chariots over Judea, which
were full of blood: by this then ismeant the red colour. But
he shows also, that their enemies would have their time, and
this had been in part fulfilled ; for God had ridden over them
with his chariots, having driven his wheels over their land
when Nineveh was overthrown. And though the Spirit had
not simply a reference to the Assyrians or the Chaldeans, as
though he meant by the black colour to designate the wars
carried on among them, but rather the calamities brought
by them on the Jews, yet I consider the black colour to
mean in general the terrible disturbances which took place
through the whole of the East; and the Jews could not
expect anything agreeable from that quarter, for shortly
after a heavier weight fell on their heads. But in the third
place the Prophet adds, that there were white horses, that
is, when the time was accomplished in which God intended
to deliver his Church. ;

But he says, that the chariots not only went forth to the
East, or to Babylon ; but he says, that they also ran through
the south, and then visited the whole world. That we may
more fully understand this, we must regard the design of
the Prophet. He meant here, no doubt, to bring some com-
fort to the Jews, that they might not succumb under their

1 There are two words to designate the character of the horses belong-
ing to the fourth chariot. ‘The first is commonly rendered * grisled” or
spotted, and by Henderson, “ piebald:” and the second word is translated
“ bay” in our version and by Newcome; “grey,” by Henderson; and
« strong” in the Vulgate, and by Jerome, Dathius, and Blayney. Strong,
vigorous, robust, is its common meaning, and in no other instance it is
found to designate a colour. The Septuagint and the Targum have given
it this sense; and it is rendered by the former, “ particoloured—apous,”
the colour of a starling, and by the latter, “ ash-colour—cinereos.” But
there is no need in this case to depart from the eedinaes meaning of the
word, strong, robust ; these horses being different from the others not only
in colour, but also in strength. ‘The rendering of Aquila is “ xparasoi—
strong.” Marckius would apply this term to all the horses, as it stands
without a conjunction; but this cannot be, for in verse 7th “ the strong

ones” are evidently the same with the speckled or “ the grisled ones” at
the end of the 6th verse.—Ed.

-

CHAP. VI. 4,5. COMMENTARIES ON ZECHARIAH. 145

evils, however sharply God might chastise them. And
Zechariah sets before them here two things—first, that no
part of the earth, or no country, would be exempt from God’s
judgments, for his chariots would pass through all lands ;
and secondly, that though the chariots of God, terrible in
their appearance on account of the black and red colour,
had visited Judea as well as the north, yet the time had
already come in which God, having been pacified, would
change the state of things; and therefore, in the third
place, he sets before them another colour; for God’s chariot
had been sent forth through Judea, and then God's ven-
geance had visited Nineveh, and afterwards Babylon: only
this had rested, because it had been already in part fulfilled,
for God had removed the darkness and brought sunshine to
the Jews, and that from Chaldea, inasmuch as the Persians,
who then possessed the empire, had begun to treat the Jews
with kindness. It now follows—

4. Then Ianswered and said 4. Et respondi et dixi ad Angelum,
unto the angel that talked with qui loquebatur mecum, Quid hee sunt,
ca ad are these, my lord? Domine mi?

And the ange] answered 5. Et respondit Angelus et dixit mihi,
ain said unto me, These are Hi quatuor, spiritus sunt ccelorum, egredi-
the four spirits of the heavens, entes é statione apud dominatorem cuncte
which go forth from standing terre, (alii vertunt, Hi, vel, he quadrige,
before the Lord of all the ad quatuor ventos celorum egrediuntur
earth. é loco ubi stant apud dominatorem, &c.)

~The Prophet asks the angel again; and by his example
we are taught to shake off every indifference, and to render
ourselves both teachable and attentive to God if we desire
to make progress in the knowledge of these predictions ; for
if Zechariah, who had separated himself from the world and
raised up his eyes and his mind to heaven, stood in need of
the teaching and guidance of the angel to instruct him,
how much folly and arrogance is it in us to trust in ourselves
and to despise the gift of interpretation. But as angels are
not sent to us from heaven to explain to us the prophecies,
let us avail ourselves of those helps which we know is offered
to us by God. There is here prescribed to us both docility,
and reverence, and attention. Let us also remember, that

VOL. V. K

146 THE TWELVE MINOR PROPHETS. LECT, OXLIV.

as soon as men submit themselves to God, the gift of revela-
tion is prepared for them ; for it is not in vain that God is
often called the teacher of babes. Whosoever then shall be
disposed to learn with real meekness and humility, shall not
be disappointed of his desire ; for we see here that the angel
performed his part in teaching Zechariah.

I come now to the words, The angel answered, These are
four spirits, &c. Some give another rendering, These chariots —
go forth to the four winds, or parts of heaven ; but this is
forced, and the words simply mean, “ these are four spirits.”
The word spirit, I have no doubt, has led interpreters astray,
for they have thought it frigid to call different events winds
or quarters of the world. But I take this word in a different
sense, that is, as designating the impulses of God. I do not
then understand them to be four winds, but the secret emo-
tions produced by God. Though God’s Spirit is one, yet all
actions procéed from him, and whatever is done in the world
can with no impropriety be attributed to his Spirit. It is
yet certain, that the Prophet alludes to the four quarters of
the world, as though he had said, that nothing happens in
the world which has not been decreed in heaven; for God's
providence includes under it the whole world. Though then
the universe is designated here, yet by the Spirit the Pro-
phet means those secret movements which proceed from the
eternal counsel and providence of God. And it is a very
apt metaphor; for the word Spirit is set in opposition to
fortune. We have already said, that profane men imagine
that fortune possesses a blind power, but the Prophet says,
that all revolutions seen in the world proceed from the
Spirit of God, and that they are as it were his spirits or
ambassadors.’

We now then perceive the real meaning of the Prophet
when the angel says, that these were the four spirits of
heaven. And the word heaven is by no means added in
vain, for the Prophet seems here to exclude all other causes,
so that sovereignty might remain with God only. © For though
God works often by instruments, or intermediate causes, as
they say, yet his own hidden decree ought to be placed first.

* See note in page 65.

CHAP. vi. 4,5. | COMMENTARIES ON ZECHARIAH. 147

This is the reason why he says that they were the spirits
of heaven; he says it, that we may not think that God is
dependent on the will of men, or is blended with the inter-
yening causes, but that he himself has fixed whatever he
has in his good pleasure determined. We hence see, that
they who render the words, “into the four parts of heaven,”
have not sufficiently considered the intention of the Prophet.

He then says, that they went forth from their station be-
Sore the Lord of the whole earth. Now the Prophet calls that
space between the two mountains of brass their station
before God. Let us hence know that God does not adopt
suddenly new counsels, and that he is not like us who, in
emergencies or on occasions unlooked for, attempt this and
then that; but that his course is very different, and that
things in heaven do not revolve up and down, for the chariots
here had a fixed and undisturbed station. For though they
were chariots capable of moving quickly, they yet remained
still and, as it were, fixed, until God permitted their going
forth. We hence learn that when God seems to us to rest,
he does not sit idly in heaven, as ungodly men foolishly talk,
but that he there determines whatever he intends at a suit-
able time to do. And then when he says, that the chariots
stood before God, we may hence conclude, that what seems
to be contingency to us is fixed in God’s counsel, so that
there is a necessity at the same time. How comes it, that
the greater part of mankind think that all things are con-
tingent, except that they continue looking at nature only ?
The wili of man is changeable; then changeable is every-
thing that proceeds from the will of man. The tree also
either becomes scorched through heat, or dies through cold,
or brings forth fruit. They hence conclude that everything
is contingent, for there appears to be a changeable variety.
When men thus judge of things by nature alone, it is no
wonder that they think that contingency reigns in the world.
But the Prophet distinguishes here between the things of
nature and the counsel of God ; for he says, that the chariots
stood, and went forth when God commanded them. Was
there no motion in the wheels? nay, the chariots were from
the first ready to move, how was it then that they rested?

148 THE TWELVE MINOR PROPHETS. LECT. OXLIV.
even because they were detained by the secret purpose of
God. Now when he sends them forth they show that celerity
which was naturally in them. We hence clearly learn, that
those things happen by nature which seem capable of being
done in two ways, and that yet the counsel of God is always
fulfilled, so that immutable necessity presides, which is at

the same time hid from us.

first chariot had red horses.

The Prophet adds, that the
I have now explained the ~

whole of this: what is subjoined remains—

6. The black horses which are
therein go forth into the north
country; and the white go forth
after them; and the grisled go forth
toward the south country.

7. And the bay went forth, and
sought to go, that they might walk to
and fro through the earth: and he
said, Get you hence, walk to and fro
through the earth. So they walked

6. In qua sunt equi nigri, exeunt
ad terram Aquilonis, et albi exeunt
post eos, et variegati, (aspersi vario
— exeunt ad terram Austra-
em.

7. Et subrufi (dicam iterum de
voce) exierunt, et postularunt ut
perambularent in terra: et dixit,
Ite, perambulate in terra; et pe-
rambularunt in terra.

to and fro through the earth.

Zechariah explains here each part of the prophecy ; but
he shows at the same time that two of the chariots hastened
towards Chaldea, that it might not be grievous to the Jews
that they in the first place had to experience God’s judgment.
He then shows that God sent his messengers to all parts ;
but that there had been, or were to be, remarkable and ex-
traordinary changes, especially among the Babylonians. It
hence appeared evident, that God had a care for his own
people, who had been driven there into exile. And I have
already stated the reason why he speaks here of red horses ;
for they are mistaken who think that the first chariot was
sent into Chaldea; for I consider that this refers to the
Jews, with whom God’s judgment commenced. He then
says, that two chariots went towards Babylon, the first was
drawn by black horses, and the other by white, because of
the kindness shown by the Persians, by whom a new light
of joy was brought to the Jews.

With regard to the land of the south, the Prophet no doubt
alludes to the Egyptians. But he afterwards adds, that the
last chariot was conveyed elsewhere, even through the whole

cHAP. vi. 6,7. COMMENTARIES ON ZECHARIAH. 149

world. Some render D°SIDN, amutsim, strong; and this is
the proper meaning of the word, for SON, amets, properly
means to fortify, to strengthen; but as colour is intended
here, it seems probable to me that it means somewhat red,
as some of the Rabbins teach us ; for the Prophet mentioned
another word before, DY32, beredim, grisled. Hence some
interpreters join together the two, and say that the horses
were grisled, or spotted like hail, and then that they were
D’SIDN, amutsim, somewhat red. Jerome seems to me to
have sufficiently refuted this opinion, because the other
horses were D'S 5N, ademim, red, but these were of different
colours. And further, it can hardly be suitable to say, that
these alone were strong horses who drew this chariot; for
we know that God so wonderfully exercised his power
against the Chaldeans that two chariots went forth to them,
and they would not have been drawn by weak and feeble
horses. I hence think that their colour is here designated,
and the Prophet calls them once grisled, and then some-
what red.

But he says, that being not satisfied with the land of the
south, they asked of God permission to go to and fro through
the whole world. And though neither the devil nor the
wicked regard God’s bidding, but are led, without knowing
and against their will, wherever God drives them ; yet the
Prophet says, that they asked; for they could not overstep
the limits prescribed to them. Though Satan asked, as to
Job, to be allowed to do this and that, we are not yet too
curiously to inquire whether Satan asks leave of God when-
ever he intends to attempt anything; for there is no doubt
but that he is carried away by his violent rage to try in
every way to overturn the government of God. But this
only ought to satisfy us—that neither Satan nor the wicked
can advance one inch, except as God permits them. The
meaning then is, that after the last chariot went forth first
to the land of the south, a permission was given to it to go
through the whole world. He now adds—

8. Then cried he upon me,and _ 8. Et vocavit me et locutus est
+ aseai unto me, saying, Behold, mecum, dicendo, Vide, qui egre-
that go toward the north diuntur ad terram Aquilonis qui-

150 THE TWELVE MINOR PROPHETS. LECT. CXLIV.

country have quieted my spirit in escere fecerunt spiritum meum in
the north country. terra Aquilonis.

From this verse we learn that the chief object of the vision
was—that the Jews might know that the dreadful tumults
in Chaldea, which had in part happened, and were yet to
take place, were not excited without a design ; but that all
things were regulated by God’s hidden counsel, and also that

God had so disturbed and embarrassed the state of that em- —

pire, that the end of it might be looked for. There is there-
fore no reason for any one too anxiously to labour to under-
stand the import of every part of the prophecy, since its
general meaning is evident. But why does the angel ex-
pressly speak of the land of the south rather than of the
land of the north, or of the whole world? Even because the
eyes of all were fixed on that quarter ; for Chaldea, we know,
had been as it were the grave of the Church, whence the
remnant had emerged, that there might be some people by
whom God might be worshipped. The angel then invites
the Jews here to consider the providence of God, so that
they might know that whatever changes had taken place in
that country, had proceeded from the hidden counsel of God.

The words, they have quieted my spirit, are understood by
interpreters in two ways. Some think that God’s favour
towards his people is here designated, as though he had
said, that he was already pacified ; but others, by the word
spirit, understand the vengeance of God, because he had
sufficiently poured forth his wrath on the Chaldeans; and
both meanings are well adapted to the context. For it was
no common solace to the Jews, that God had poured forth
his wrath on the Babylonians until it was satiated, as when
one ceases not to be angry until he has fulfilled his desire,
and this mode of speaking often occurs in Scripture. I am
therefore disposed to embrace the second explanation—that
God began to be quieted after the second chariot had gone
forth ; for he was then reconciled to his chosen people, and
their deliverance immediately followed. That the Jews
might know that God would be propitious to them, he bids
them to continue quiet and undisturbed in their minds,
until these chariots had run their course through the whole

CHAP. ¥I.6,7. COMMENTARIES ON ZECHARIAH. 151

of Chaldea ; for what the angel now says would be fulfilled,
even that the Spirit of God would be quieted, who seemed
before to be disturbed, when he involved all things in dark-
ness, even in Judea itself.’

PRAYER.

Grant, Almighty God, that since we are here exposed to so many
evils, which often suddenly arise like violent tempests,—O grant,
that with hearts raised up to heaven, we may acquiesce in thy
hidden providence, and be so tossed here and there according to
the judgment of our flesh, as yet to remain fixed in this truth,
which thou wouldest have us to believe—that all things are
governed by thee, and that nothing takes place except through
thy will, so that in the greatest confusions we may always clearly
see thine hand, and that thy counsel is altogether right, and per-
fectly and singularly wise and just ; and may we ever call upon
thee, and flee to this port—that we are tossed here and there,
that thou mayest ever sustain us by thine hand, until we shall
at length be received into that blessed rest which has been pro-
cured for us by the blood of thine only-begotten Son.—Amen.

Lecture One Bundred and Forty-tifth.

9. And the word of the Lord
came unto me, saying,

10. Take of them % the captivity,
even of Heldai, of Tobijah, and of
Jedaiah, which are come from
Babylon, and come thou the same
day, and go into the house of Josiah

9. Et fuit sermo Iehove ad me,

dicendo,

10. Sume ex transmigratione,
nempe ab Heldai, et 4 Tobia, et a
Jedaia; et vade tu die illo, inquam,
ad domum Josiz filii Zephaniz, qui
yenerunt é Babylone;

the son of Zephaniah ;

11. Then take silver and gold, 11. Et sume argentum et au-

1 Grotius, Dathius, Neweome, and Henderson agree in the view given
by Calvin, ing “spirit” here in the sense of wrath or vengeance.
See Judges vill. 3; Is. xxxili. 11. But Marckius and Blayney render it
“wind,” as in verse 5th, in the sense of judgment. The latter renders the
sentence thus—* See those that went forth against the north country have
caused my wind to rest on the north country;” and he adds, “So MN is
used in Jer. iv. 11, 12; and MM signifies to cause to rest or abide, that is,
to inflict. See Is. xxx. 32; Ezek. v. 13; xxiv.13. And the same verb
ees © ree settle wpon, as a calamity doth. Ex. x. 14,”

152 THE TWELVE MINOR PROPHETS. LECT. CXLY.

and make crowns, and set them upon rum, et fac coronas, et pone super
the head of Joshua the son of Jose- caput Ichosue filii Iozedee, sacer-
dech, the high priest. dotis magni.

TuIs vision was given to Zechariah that he might inspire
weak minds with better hope; for the Jews found that they
were hardly pressed on every side by their neighbours, inas-
much as enemies rose up against them before and behind,
so that there was no end to their troubles. Hence they who
had returned from exile thought themselves wretched in
such a state of things. They might indeed have lived in
quietness among the Babylonians, and they had become
accustomed to that kind of life, so that exile was not so very
grievous to them. Thus then the favour of God was turned
unto loathing, and was almost hated by them; for they
thought it better to be deprived of their country, than to be
daily exposed to new assaults. And further, the possession
of the land was not of itself desirable, except with reference
to the hope given them ; that is, because God had promised
by his Prophets that the kingdom of David would again be
made glorious, and also that the grandeur and glory of the
temple would be greater than ever before. When the Jews
found themselves continually harassed by their enemies,
they thought that all that had been promised was in vain.
There is therefore no doubt but that many complaints and
many clamours were everywhere raised. Hence that they
might cease thus to murmur against God, this vision was
given to the Prophet, in which he is bid to take silver and
gold from four men, and to make two crowns to be set on the
head of Joshua the high priest. The design was to make
the Jews to feel assured, that the state of the people would
be-as safe asit was formerly, when the kingly office and the
priesthood flourished: for these were the chief ornaments,
or the two eyes, as it were, of the body—the priest, a medi-
ator between God and men—and the king, sustaining the
person of God in governing the people.

We hence see that by the two crowns is set forth the re-
storation of the Church: but we must also observe that the
two crowns are placed on the head of Joshua, which was
new and unusual. A mitre, we know, was given to the

CHAP. VI. 9-11. COMMENTARIES ON ZECHARIAH. 153

priests ; and we know also that kings were adorned with a
diadem ; but no one individual was to wear a royal diadem
and a sacerdotal mitre. Here then we find a union of royalty
and priesthood in the same person, which had never before
been the case ; for God had in his law made a distinction
between the two offices. We hence see that something
unknown before is set forth by this prophecy, even this,
that the same person would be both a king and a priest.
For what Jerome says, among other things, that there might
have been many crowns, is weak and frivolous ; and further,
he contradicts the words of the Prophet; for shortly after
he subjoins, that there would be a counsel of peace between
the two ; that is, between royalty and priesthood. As to
what the same author thinks, that there was one crown
given to the high priest, it is also false ; besides, he subverts
as far as he can the whole doctrine of the Prophet. But I
leave these trifles ; for there is no ambiguity in Zechariah’s
words when he says, that God commanded him to take
silver and gold, that he might make two crowns to set on
the head of the high priest. We now perceive the design of
the Prophet as to the object of the prophecy, and also the
meaning of the words.

Let us now inquire, why the Prophet was bid to take gold
from four men ; for he says, Take from the transmigration.
The word *>\3M, egule, is to be taken in a collective sense,
as in many other places. Take then from the exiles, who
have now returned from Babylon to theirown country. But
he afterwards mentions four men ; and there is some abrupt-
ness in the passage, but nothing that obscures the meaning
of the Prophet ; for he says, Take from Heldai, and from
Tobiah, and from Jedaiah ; and then he adds, go in that
day, enter the house of Josiah, the son of Zephaniah. The
Prophet no doubt had been commanded to go to these four,
and to enter the house of one of them ; and this is evident
from the end of the tenth verse, where he says, who have
come from Babylon." He had spoken only of Josiah the

1 It is better to take the following words as a parenthesis, “and go thou
on that day, go even into the house of Josiah the son of Zephaniah ;” then
the whole paragraph might be thus rendered,—

154 THE TWELVE MINOR PROPHETS. LECT. CXLV.

son of Zephaniah ; and then he adds, that they had come
from Babylon. I come now to the answer. Some inter-
preters think that these four men supplied the gold and the
silver, because they were chief men among the people, and
excelled others in piety. Hence they think that these four
men were chosen, as a mark of distinction, to supply the
gold and the silver to make the crowns: but I conjecture
from the end of the chapter that their weakness is here .
pointed out, even because they were weak in faith and did
not believe the promises of God, and thus disheartened
others by their example. It is indeed certain that they
were men in high authority, and excelled all others, so that
the eyes of all were fixed on them; this is certain. But
yet their want of faith is what is here reproved, because they
did not attend sufficiently to God’s promises, and thought
themselves disappointed of their hope; for they had left
Babylon, where they enjoyed great abundance, and returned

10. Take from the exiles, from Heldai, from Tobiah, and from
Jedaiah, (and go thou on that day, go even into the house of
Josiah the son of Zephaniah,) who have come from Babylon;

11. Yea, take from them silver and gold, and make a large (or, a
double) crown, and set i¢ on the head of Joshua, the son of
Josedech, the high priest.

The first part is rendered by Henderson as above, and according to
Calvin’s translation; but Newcome and Blayney follow our version, which
does not seem to be correct; for the first “ Take” is repeated, and then
what the Prophet was to take is mentioned, having previously named the
persons from whom the silver and the gold was to be taken.

As to the crown or crowns, various opinions have been entertained.
The most consistent with the whole passage is that of Marckius, adopted
by Hengstenberg and M‘Caul. He thinks that the plural here is used, as
it is often in Hebrew, to express what is large, splendid, great, or extra-
ordinary, according to the following examples: Ninn’, gladnesses—great
gladness, Ps. xlv. 15; NVWO3N, wisdoms—chief wisdom or true wisdom,
Prov. i. 20; DIDN, mercies—great mercy, Lam. iii. 22; MN¥VD, goings
forth—remarkable going forth, Micah v. 2. To which instances may be
added these two: Ni, beasts—a great beast, Psalm Ixxiii. 22; and
mday, calves—a great calf, Hosea x. 5. In confirmation of this we find
the very word here used in its plural form rendered “a crown” in Job
xxxi. 36; and it is followed here, in verse 14, by a verb in the sin
number. A large, or a splendid, or a double crown is evidently what is
meant. Joshua had his sacerdotal mitre before, see chap. iii. 5; and
around this was a crown of gold, not of silver, see Exodus xxviii. 36;
xxxix. 30; but in the present instance there was to be silver as well as
gold. It was therefore an extraordinary crown, and designed clearly to
denote what was extraordinary—a priest ruling on a royal throne.—Ld.

CHAP. v1L.9-11. COMMENTARIES ON ZECHARIAH. 155

to the holy land, and found it uncultivated and desolate.
There was indeed required great patience, when they had
to plow among thorns and brambles ; for that land, as I have
~ already said, had not been regularly cultivated. Those in-
deed who had been sent from the East, dwelt here and there
in it ; but lions and wild beasts had come into it, so that the
desolation of the land rendered much work necessary, when
the Jews returned. I hence doubt not but that the Holy
Spirit does here reprove these four men, who ought to have
been leaders and standard-bearers to others; on the con-
trary, they broke down the confidence of the common people.
And this, I say, may be learnt from the end of the chapter,
where God commands the two crowns to be placed in the
temple, to be a memorial to them, that they might see there
the condemnation of their unbelief, as we shall show in its
place.

The Prophet is bid to set the two crowns on the head of the
high priest. This, as I have said, was intended as a symbol
to denote the union of the two dignities in the person of
Christ. It was necessary until the coming of Christ to select
the high priest from the posterity of Aaron ; and it was also
required that the kings should be from the seed of David ;
so that we observe a distinction between the royal office and
the priesthood, not only as to the persons, but also as to the
families. It would have indeed been a strange thing to see
a king from the tribe of Levi; and it would have been con-
trary to God’s appointed order to see a priest from the tribe
of Judah and from the family of David. Since then the
king was adorned with his own diadem, and since the high-
priest had his own proper mitre, what could this mean, but
that the same man was to wear two crowns? Doubtless we
observe that there is here some change in the past order of
things, and that there is something unusual set forth. But
there is nothing new in this,—that the Redeemer, who had
been promised, should be eminent as a king and a priest ;
for this had been predicted in the hundred and tenth Psalm,
“ Jehovah said to my Lord, sit on my right hand,’—this is
what belongs to the right of a king ; it afterwards follows,
“ Thou art a priest for ever, according to the order of Mel-

156 THE TWELVE MINOR PROPHETS. LECT. OXLY.
chizedec.” Though kings must then have been chosen from
the family of David and the tribe of Judah, and though
priests must have then been taken from the Levitical tribe,
yet the Spirit foretold, that a king would come who was
to be a priest, as had been the case with Melchisedee.
This very thing is what the Prophet now confirms.

Zechariah being ordered to set the crowns on the head of
Joshua, we are not so to regard this, as though Joshua had ~
immediately undertaken the two offices of a king and a
priest ; for he was satisfied with his own: but the Prophet
shows in the type what was to be looked for at the coming
of the Messiah ; for the time had not yet come, when Christ
should receive the royal diadem, as it is said in Ezekiel,—
“Take away the diadem;.... set it aside, set it aside,
set it aside, until he shall come, whose it is.” (Ezek, xxi.
26, 27.) We here see that the Prophet points out a length
of time, during which the royal diadem was to be trodden
as it were under foot. Though the royal crown had not yet
laid in the dust sufficiently long, yet the Prophet did no-
thing presumptuously ; for the Jews could not have con-
ceived in their mind what is here promised, had not the
typical priest come forth, wearing the two crowns. Nor
could this have been so suitable to the person of Zerubbabel;
for though he was of the family of David, and was a type
of Christ, he had not yet the name of a king, nor had he
any regal power: he could not therefore have been so suit-
able a person. It is then no wonder that God brought forth
the high priest Joshua, who was a type and representative
of Christ ; and he brought him forth with a double crown,
because he who was to come would unite, according to what
follows, the priesthood with the kingly office.

12. And speak unto him, saying,
Thus speaketh the Lord of hosts,
saying, 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 he shall build the temple
of the Lord ; and he shall bear the
glory, and shall sit and rule upon his
throne ; and he shall be a priest upon

12. Et dic ad eum, dicendo (lo-
quere ad eum, dicendo ; repetitur bis
idem verbum ;) sic dicit Iehova ex-
ercituum, dicendo, Ecce vir, Germen
nomen ejus ; et e loco suo germinabit,
et edificabit templum Iehovee ;

13. Et ipse eedificabit templum ITe-
hove, et ipse gestabit decus (vel, glo-
riam) et sedebit, et dominabitur su-
per solium suum ; et erit sacerdos su-

CHAP. VI. 12,13. COMMENTARIES ON ZECHARIAH. 157

his throne: and the counsel of peace per solium suum, et consilium pacis
shall be between them both. erit inter hos duos (vel, inter utrum-
que.)

The vision is now explained ; for if the chief priest, without
this explanation, had been adorned with two crowns, there
must have been much talk among the people, ‘‘ What means
this?’ God here shows that what he has commanded to be
done to Joshua does not belong to him, but has a reference
to another, Thou shalt say to him, Behold the man, Branch
is his name. It is the same as though the Prophet had
expressly testified that Joshua was not crowned, because he
was worthy of such an honour, or because he could look
for royal dignity ; but that he was to bear this honour for a
time, in order that the Jews might understand that one was
to arise who would be both a king and a priest. Hence he
says, that there would be a man, whose name was to be
Branch.

As to this name, it has been explained elsewhere. I omit
those refinements with which some are delighted ; but as I
haye shown in another place, the simple and true reason
why Christ is so called, is, because he was not like a tall
tree, with deep and strong roots, but like a small plant. He
is indeed called in another place, “a shoot from the root of
Jesse.” (Is. xi 1.) But the meaning isthe same; for that
root of Jesse was obscure and of no repute. Besides, this
kind of shoot has nothing in it that is illustrious. We
hence see that Christ is called Branch, because his beginning
was contemptible, so that he was of hardly any repute among
heathens, nay even among his own nation. But God intimates
at the same time, that this little plant would be set, as it
were, by his own hand, and thus would gather strength.
Though then the beginning of Christ was humble, yet God
declares, that he would give vigour for continued growth,
until he should attain to a great height. In this sense it is
that Christ is called Branch: and we clearly conclude, that
the minds of the people were transferred to Christ who was
to come, that they might not fix their attention on Joshua,
who was then but a typical priest. Say to Joshua, Behold
the man, whose name is Branch. Where is that man? He

158 THE TWELVE MINOR PROPHETS. LECT. OXLY.

does not speak of Joshua ; he does not say, “ Thou art the
man;” but he says, Behold the man, whose name is Branch,
that is, who comes elsewhere. We then hence learn, that
these crowns were those of Christ, but given to Joshua, that
the Jews might see in the type, what was as yet hid under
hope.

He afterwards adds, He shall arise from himself, or grow
up from his own place, literally, from under himself. Here ~
also some have too refinedly philosophized,—that Christ
arose from himself by his own power, because he is the
eternal God. I think, on the contrary, that all human means
are only excluded, as though the Prophet had said, that
though Christ was like a little plant, he would yet grow up
as though he had roots deeply fixed in the earth. There is
indeed no doubt, but that Christ grew up by his own celes-
tial power, and this is what the words of the Prophet in-
clude; but what he meant was this,—that Christ had no-
thing in his beginning calculated to draw the admiration of
men. Though then Christ was only a shoot, yet God had
sufficient power, that he should grow from his own place,’
that though human means were absent, it would yet be
enough, that God should bless this branch, so as to cause it
to grow to its proper height.

He then says, And he shall build the temple of Jehovah.
This is a remarkable passage: it hence appears that the
temple which the Jews had then begun to build, and which
was afterwards built by Herod, was not the true temple of
which Haggai had prophesied, when he said, “ The glory of
the second house shall be greater than that of the first.”
(Hag. 11. 9.) For though the temple of Herod was splendid,
yet we see what the Spirit declares in this place,—that to
build the temple would be Christ’s own work. Hence no
one, had he heaped together all the gold and the silver of

1 And he shall branch out from his place,—Newcome. Henderson fol-
lows our version. The Targum’s version is remarkable, “ Behold the man,
Messiah is his name; who shall be revealed.” The metaphor is dropped,
and revelation or manifestation was understood to be the meaning of
“ growing out of his place.” ‘ Out of his place,” that is, “ out of Beth-
lehem,” says Henry. “ Out of David’s root, tribe and family,” says Adam
Clarke.—Ed.

CHAP. VI. 12,13. COMMENTARIES ON ZECHARIAH. 159

the world, could have built the true temple of which Haggai
prophesied, and of which Ezekiel has so largely spoken near
the end of his book. Christ alone then has been chosen by
the Father to build this temple. Christ indeed himself was
a temple as to his body, for the fulness of the Godhead
dwelt in him, (Col. ii. 6;) but he built a temple to God the
Father, when he raised up everywhere pure worship, having
demolished superstitions, and when he consecrated us to be
a royal priesthood.

We now then see what was shown to the Prophet,—that
though the Jews were then exposed to many evils, to re-
proaches and wrongs, yet Christ would come to restore all
things to a perfect order, that he would be not only a king
but also a priest ; and further, that his beginning would be
obscure and despised by the world, and yet that he would
attain without any earthly helps his own elevation ; and,
lastly, that his own proper office would be to build a temple
to God.

He repeats the last thing which he had said, Even he shall
build the temple of Jehovah. The Prophet seems here to
reiterate to no purpose the same words without any addition
of light: but it seems evident to me, that he meant in this
way to confirm and sanction what seemed difficult to be be-
lieved. As the temple, then, begun at that time to be built,
had but little splendour and glory connected with it, and
could hardly be expected to become a better or more adorned
building, the Prophet reiterates this promise, He, he shall
build the temple of Jehovah ; by which he means, “ Let not
your eyes remain fixed on this temple, for to look at it
weakens your faith and almost disheartens you; but hope
for another temple which ye see not now, for a priest and a
king shall at length come to build a better and a more
excellent temple.”

He afterwards subjoins, Bear shall he the glory, and shall
sit and rule on his throne. He fully confirms what we have
already referred to—that this man, who was to grow by
God's hidden power, would be made both a king and a priest,
but by no earthly instrumentality. In the words, bear shall
he the glory, there is no doubt an implied contrast between

160 THE TWELVE MINOR PROPHETS. LECT. CXLV.

Joshua and Christ, the true priest. For Joshua, though he
discharged in his time the office of a priest, was yet de-
spised ; but the Prophet bids his people to hope for more
than what could have been conceived from the view of things
at that time; for an illustrious priest was to come, full of
royal dignity. And hence he adds, sit shall he and rule on
his throne. This did not properly belong to the priesthood ;
but the Prophet affirms, that the man who was to come |
from above, would be a king, though he exercised the priestly
office. He was then to be a priest, and yet to be on his
throne and to rule as a king; and ruling is what belongs to
a king and not to a priest.

At length he concludes by saying, The counsel of peace
shall be between the two. I do not think that the discords
which had been between kings and priests are here indirectly
reproved. I indeed allow that such discords had often been
seen among that ancient people; but the Prophet had re-
gard to something far different, even this—that the priest-
hood would be united with the kingly office. He therefore
did not refer to different persons who were to be at peace
together ; but, on the contrary, spoke of things or of the
two offices ; there shall then be the counsel of peace between
the two, that is, between the kingly office and the priest-
hood." We hence learn that which I have already stated—
that what is here promised had not been found under the
law, and could not have been expected under it ; and that
the fulfilment of this prophecy is the renovation which took
place at the coming of Christ. It follows— .

14. And the crowns shall 14. Et corone erunt ipsi Chelem (pro
be to Helem, and to Tobijah, Chadai, probabilis conjectwra est fuisse hune

1 There are especially two interpretations of this sentence; the one
adopted by Calvin, and also by Jerome, Marckius, Drusius, Dathius, Scott,
and Henderson; and the other is, that the “ two” are Jehovah, and the
Branch or Messiah, and that the “ throne” mentioned is the throne of
Jehovah. This is the interpretation of Vitringa, Cocceius, Henry, M*Caul,
and Adam Clarke. The objection of Dathius to the last view, that is,
that Jehovah is the speaker, and therefore cannot be understood here
as the third person is used, seems not to be valid, for the third person is
used before in the words, “ the temple of Jehovah.” But the first inter-
pretation seems the most appropriate and significant—the concord and
agreement between the two oflices.—Ld.

CHAP. VI. 15. COMMENTARIES ON ZECHARIAH. 161

and to Jedaiah, and to Hen binomium, sicut etiam Iosia filius Zephanice
the son of Zephaniah, for a vocatur etiam Chen; erunt ergo tam ipsi
memorial in the temple of Chelem quam) Tobie et Iodaie filio Zepha-
the Lord. niz in memoriale in Templo Iehove.

_ They who think that the crowns were deposited with
these four men, pervert the meaning of the Prophet; for
they were, on the contrary, placed in God’s temple to be a
memorial tothem. It hence appears, that, as I have already
said, they were not required to supply the gold, because they
excelled all others in piety and holiness, but because it was
necessary to condemn their want of faith, inasmuch as they
thought that their hope was disappointed, as God did not
immediately fulfil what he had promised. Let then these
crowns, saith the Spirit, be a memorial to them, that is, that
whenever they look on these crowns they may check them-
selves and know that their expectations are very unreason-
able, and that they themselves are too hasty when they wish
all prophecies to be accomplished in one day; and also that
the whole people may know that they had complained with-
out reason, as these suspended crowns shall be a memorial
and a testimony. We now then see more clearly why the
Prophet had been ordered to take gold and silver from these
four men: it was, that he might make crowns, which were
afterwards to be deposited in God’s temple. At length he
adds—

15. And they that are far off shallcome 15. Et longinqui venient,
and build in the temple of the Lord; and et edificabunt in templo Ie-
ye shall know that the Lord of hosts hath hove; et scietis quod Iehova
sent me unto you. And this shall come to exercituum miserit me ad vos:
pass, if iy ill diligently obey the voice of et erit si audiendo audieritis
the Lord your God. vocem Iehovz Dei vestri.

The Prophet also states, that men would come from re-
mote lands to contribute labour or wealth towards the build-
ing of the temple ; for the word building may refer to either
of these two things. Come then shall those from far. Before
this time gifts had been presented by Gentile nations, but
the temple was not built but by Solomon and his people.
God then promises here something more, and that is, that
helpers would assist in building the temple, who had been

VOL. V. L

162 THE TWELVE MINOR PROPHETS. LECT. CXLVI.

till then wholly aliens. It is indeed certain, that in the age
of Zechariah contributions had been made by Cyrus; but
the Prophet refers to nothing of this kind: he promises
something more. It hence follows that this prophecy must
necessarily be referred to the promulgation of the gospel ;
for then it was that strangers began to contribute their
labour and their wealth towards building a temple to God.

Though then Cyrus gave a large sum of money towards the ~

erection of the temple, yet the allusion here is not to his
liberality. And after Cyrus no stranger had been so liberal:
for Herod, who raised up a great and a very splendid build-
ing, was not from far; nay, he wished to be thought one of
the people. We then see that this prophecy cannot be
otherwise referred than to the building of the spiritual temple,
when Gentiles, formerly remote from God’s people, joined
them as friends, and brought their labour to the work of
building the temple, not with stones or wood, or with other
corruptible materials, but with the doctrine and the gifts of
the Holy Spirit.

He then adds, ye shall know that. Jehovah of hosts hath
sent me to you. Of this kind of knowledge we have spoken
elsewhere. It indeed behoved the Jews from the first to
feel assured respecting the truth of this prophecy ; but when
the effect or experience itself was added, they then began to
know more clearly. It is then the same as though the Pro-
phet had said, “‘ God, who speaks by my mouth, will not disap-
point you, as he will at length accomplish what I now declare;
and experience itself will be a witness that I have been
a true and faithful Prophet.” And he calls Him the God
of hosts, that the Jews, hearing that what he had said pro-
ceeded from Him whose power is infinite, might be confirmed
in their faith. There was then no reason for them to doubt
as to the accomplishment, for there is nothing that can resist
God, when it pleases him to unfold his power.

It follows, If by hearing ye will hear the voice of Jehovah —

your God. Zechariah promises to the Jews here condition-
ally—if they became obedient to God, and continued in
obedience to his word and in his doctrine; for unbelief de-
prives men of all participation in God’s favour. It is indeed

CHAP. vi. 15. COMMENTARIES ON ZECHARIAH. 163

true that had all become unbelieving, Christ would have
come ; for God as he is true would not change his purpose
were the whole world to become false. Since then the faith-
fulness of God depends not on men, we ought not so to take
what the Prophet says here, If ye will hear the voice of Je-
hovah, as though they could, by being unfaithful to God,
have rendered void the accomplishment of this prophecy.
Their defection, then, yea, that of the whole nation, could
not have prevented Christ from coming forth in his own ap-
pointed time. But the Prophet had another thing in view,
even this—that the Jews would become partakers of this
blessing, or would enjoy, so to speak, this favour, if they em-
braced God’s promise, and obediently submitted to his law.
For though Christ has already come as the Redeemer of the
world, yet we know that this benefit is not come to all, and
why? Because many through unbelief close the door against
God and his grace through Christ. Hence the faithful alone
really know that God has spoken, and really partake of his
favour, and for this reason, because they hear his voice ; that
is, they first by faith receive what God offers, and then they
fall not away from his truth, but continue in the obedience
of faith to the end.

What the Prophet then had in view, was to show to the
Jews that those things were spoken in vain, as to them, if
they did not attend to God. And he shows the way in
which they were to be attentive, even by hearing the voice
of God, that is, by renouncing their own thoughts, and by
not esteeming God untrue, though he promised what seemed
incredible. If then they denied themselves, banished their
own imaginations, wholly attended to God’s word, and be-
lieyed what he had said as a Prophet, he assures them that
they would really find that which he taught them to be true
to their own salvation, even this—that Christ would come
to be a king and a priest, to secure perfect happiness to his

people.

164 THE TWELVE MINOR PROPHETS. LECT. CXLVI.

PRAYER.

Grant, Almighty God, that since thy Son has been made known to
us, through whom is brought to us the perfection of all blessings
and of true and real glory,—O grant, that we may continue

. settled in him, and never turn here and there, nor fluctuate in
any way, but be so satisfied with his kingship and priesthood,
as to deliver up ourselves wholly to his care and protection, and
never doubt but that we are so sanctified by his grace as to be
now acceptable to thee, and that relying on him as our Mediator,
we may offer ourselves as a sacrifice to thee with full confidence
of heart, and thus strive to glorify thee through the whole course
of our life, that we may at length be made partakers of that
celestial glory which has been obtained for us by the blood of
thy only-begotten Son.—Amen.

CHAPTER VIL.

Lecture One Bundred and forty-sixth.

1. And it came to pass in the 1. Et factus est (datus est,) anno

fourth year of king Darius, that the
word of the Lord came unto Zecha-
riah in the fourth day of the ninth
month, even in Chisleu;

2. When they had sent unto the
house of God Sherezer and Regem-
melech, and their men, to pray be-
fore the Lord,

3. And to speak unto the priests
which were in the house of the
Lord of hosts, and to the prophets,
saying, Should I weep in the fifth
month, separating myself, as I have
done these so many years?

quarto Darii regis, sermo Iehove
ad Zachariam, quarta die mensis
noni Chisleu ;

2. Nam miserat in domum Dei
(hoc est, Templum) Sareezer et
Regem-melech et viros ejus ad de-
precandam faciem Iehove (aut,
Miserat in domum Dei Sareezer et
Regem-melech, in nominativo casu,
et viri ejus ad deprecandam faciem
Tehovee :) "

3. Ad dicendum sacerdotibus qui
erant in domo Iehove exercituum,
et Prophetis, dicendo, An flebomense
quinto ? Separabo me? quemadmo-
dum feci his annis? (est turbata
series verborum, quemadmodum so-
litus sum facere his annis ?)

THERE is no vision here, but the answer which Zechariah
was commanded to give to the messengers of the captives:
for he says that some had been sent from Chaldea to offer
sacrifices to God, and at the same time to inquire whether
the fast, which they had appointed when the city was taken

CHAP. VII. 1-3. COMMENTARIES ON ZECHARIAH. 165

and destroyed, was to be observed. But there is some am-
biguity in the words of the Prophet, for it is doubtful whether
the two whom he names, even Sherezer and Regem-melech,
together with the others, had sent the messengers of whom
mention is made, or they themselves came and brought the
message from the captives. But this is a matter of no great
moment. As to the question itself, I am disposed to adopt
their view, who think that thése two came with their asso-
ciates to Jerusalem, and in the name of them all inquired
respecting the fast, as we shall hereafter see.’ The Jews
think that these were Persian princes; but this opinion is
frivolous. They are thus accustomed to draw whatever
occurs to the glory of their own nation without any discre-
tion or judgment, as though it had been an object much
desired by the Jews, that two Persians should go up to the
temple. But there is no need here of a long discussion ;
for if we regard the Prophet’s design, we may easily con-
clude that these were Jews who had been sent by the exiles,
both to offer gifts and to inquire about the fast, as the Pro-
phet tells us. The sum of the whole then is, that Sherezer

1 Grotius, Newcome, and others adopt this view ; but Blayney justly says
that 5x-n'2 is nowhere used in Scripture for the temple; and therefore
he, in accordance with the Septuagint, Targum, and the Syriac, regards
it as the name of the city so called, and situated in the tribe of Benjamin.
So Drusius, Henderson, and others. Then the true version of the whole
passage, and the most literal, would be the following :—

. When Bethel sent Sherezer and Regem-melech and its men to
entreat the face of Jehovah, and to speak to the priests who were
. over the house of Jehovah of hosts, and to the prophets, saying,
« Shall I weep in the fifth month, separating myself as I have done
these so many years?” then came the word of Jehovah of hosts to
- me, saying, “ Speak to all the people of the land, and to the priests,

aaaDE > —

“ Wher ye fasted and mourned in the fifth and in the seventh, even
_6. these seventy years, fasting did ye fast to me, even to me? and

when ye ate and when ye drank, were not ye yourselves the eaters

7. and ye yourselves the drinkers? Were not these the words which

Jehovah proclaimed by the former Prophets, when Jerusalem was
inhabited and peaceable, and her cities around her, and when the
south and the plain were inhabited ?”

“ Bethel” here means the town ; and therefore “ its,” and not “ his men,”
is the proper version; and instead of “ Shall I weep,” the most suitable
rendering would be, “ Shall we weep.” That the inhabitants of Judea
are intended, and not messengers from Babylon, is quite evident from the
fifth verse, “ Speak to all the people of the land.”—£d.

oF, wo bh

166 THE TWELVE MINOR PROPHETS, LECT, CXLYVI.

and Regem-melech, and their companions, came to the
temple, and that they also asked counsel of the priests and
Prophets, whether the fast of the fifth month was still to be
observed.

It must first be observed, that though all had not so much
courage as to return to their own country as soon as leave
was given them, they were not yet gross despisers of God, _
and wholly destitute of all religion. It was indeed no light
fault to remain torpid among the Babylonians when a free
return was allowed them ; for it was an invaluable kindness
on the part of God to stretch forth his hand to the wretched
exiles, who had wholly despaired of a return. Since then
God was prepared to bring them home, such a favour could
not have been neglected without great ingratitude. But it
was yet the Lord’s will that some sparks of grace should
continue in the hearts of some, though their zeal was not so
fervid as it ought to have been. The same sloth we see in
the present day to be in many, who continue in the filth of
Popery ; and yet they groan there, and the Lord preserves
them, so that they do not shake off every concern for reli-
gion, nor do they wholly fall away. All then are not to be
condemned as unfaithful, who are slothful and want vigour ;
but they are to be stimulated. For they who indulge their
torpor act very foolishly ; but at the same time they ought
to be pitied, when there is not in them that desirable alac-
rity in devoting themselves to God, which they ought to
have. Such an instance then we see in the captives, who
ought to have immediately prepared themselves for the
journey, when a permission was given them by the edicts of
Cyrus and Darius. They however remained in exile, but
did not wholly renounce the worship of God ; for they sent
sacred offerings, by which they professed their faith ; and
they also inquired what they were to do, and showed defer-
ence to the priests and Prophets then at Jerusalem. It
hence appears, that they were not satisfied with themselves,
though they did not immediately amend what was wrong.
There are many now, who, in order to exculpate themselves,
or rather to wipe away (as they think) all disgrace, despise
God’s word, and treat us with derision ; nay, they devise

CHAP. vil. 1-3. COMMENTARIES ON ZECHARIAH. 167

crimes with which they charge us, with the view of vilifying
the word of the Lord in the estimation of the simple. But
the Prophet shows that the captives of whom he speaks,
though not so courageous as they ought to have been, were
yet true servants of God; for they sent sacrifices to the
temple, and also wished to hear and to learn what they were
to do.

He says first, that messengers were sent to entreat the
face of Jehovah. Were by the word entreating or praying,
the Prophet means also sacrifices. For it is certain that the
Jews prayed in exile, as there could have been no religion
in them had they not exercised themselves in prayer. But
the mention made here is of that stated prayer, connected
with sacrifices, by which they professed themselves to be
God’s people. We may hence also learn, that sacrifices of
themselves are of no great importance, since prayer, or
calling on God, has ever the first place. Sacrifices then,
and other offerings, were, as we may say, additions ; (acces-
sorta—accessions ;) for this command ought ever to be re-
garded by the faithful, “ offer to me the sacrifice of praise.”
(Ps. L 14.)

He says, in the second place, that messengers were sent,
that they might learn from the priests and the Prophets
what was to them doubtful. We hence conclude, that it
was no gross dissimulation, such as is found in hypocrites
who pretend to pray to God, but that there was a real de-
sire to obey. And, doubtless, when God’s word and celestial
’ truth are despised, there is then neither any real prayer, nor
any other religious exercise ; for unbelief pollutes and con-
taminates whatever is otherwise in its nature sacred. Who-
soever then desires rightly to pray to God, let him add faith,
that is, let him come to God in a teachable frame of mind,
and seek to be ruled by his word. For the Prophet in tell-
ing us what was done, no doubt keeps to the method or the
order observed by the captives. It was then worthy of praise
that they not only were anxious to seek God’s favour by
prayers and sacrifices, but that they also sought to know
what was pleasing to God. Nor was it a matter of wonder
that they sent to Jerusalem on this account, for they knew

168 THE TWELVE MINOR PROPHETS. — LECT. OXLYI.

that that place had been chosen by God as the place from
which they were to seek the right knowledge of religion.
Since then Jerusalem was the sanctuary of God, the captives
sent there their messengers, particularly as they knew that
the priests were the ambassadors of God, and that the inter-
pretation of the law was to be sought from their mouth,
They indeed knew that the time was not yet come when the
doctrine of salvation was to be disseminated through the
whole world.

But the Prophet says, that the captives not only enquired
of the priests, but also of the Prophets. It hence appears,
that it was a thing commonly known, that God had raised
up Prophets, which he had ceased to do for a long time.
For it was not without reason that Isaiah said, that God
would yet speak by his Prophets, when he would again
comfort his people. (Is. xl. 1.) There had been then a
mournful silence for seventy years, when no Prophets were
sent forth, according to what is said in the book of Psalms,
“our signs we see not, nor is there a Prophet among us.”
(Ps. lxxiv. 9.) God indeed had been accustomed to lead the
people as by an erected banner when they dwelt in the holy
land, and Prophets continually succeeded one another in
regular order, according to what the Lord had promised by
Moses, “ A Prophet will I raise up in the midst of thee,” &e.
(Deut. xviii. 15.) From the time then in which they had
been driven into exile, while looking there on one another,
they could hear no voice to encourage them with hope, until
new Prophets were again raised up beyond what they ex-
pected. And it was God’s will that the Prophets should
have their abode and habitation at Jerusalem, in order that
he might gather the dispersed Israel ; for had there been
Prophets in Chaldea, many might hence lay hold of a pretext
for their slothfulness: ‘ Does not God dwell in the midst of
us? what need is there of undertaking a difficult and toil-
some journey ? we shall indeed find nothing better at Jeru-
salem than in this exile ; for God shows that he is present
with us by his Prophets.” It would have therefore been a
great evil to the Jews to have Prophets in their exile. But
when the captives heard that the gift of prophecy appeared

OO

CHAP. VII: 1-3. COMMENTARIES ON ZECHARIAH. 169

again in the temple, they might have called to mind what
their fathers had heard from the mouth of Isaiah, and also
from the mouth of Micah, “from Zion shall go forth a law, and
the word of Jehovah from Jerusalem.” (Is.ii.3; Mic. iv. 3.)
We now perceive why Zechariah joined Prophets to priests.

But we must bear in mind what we have stated elsewhere
—that the prophetic was, as it were, an extraordinary office,
when God took others as the ministers of his word besides
the priests. For their work was sacerdotal ; but God meant
to condemn the priests by transferring the work of teaching
to others, that is, when Prophets were taken from the com-
mon people, or from other families, and not from the Levi-
tical tribe. It is not indeed true that all the priests were
Prophets; but the office itself would not have been trans-
ferred to any other tribe, had not God thus punished the
ingratitude of those who bestowed more labour on their own
private concerns than on teaching the people. However
this case may have been, it was an illustrious testimony of
God’s fayour, that Prophets at that time had again been
raised up. And this fact has been added—that they dwelt
nowhere else but at Jerusalem, in order to encourage the
dispersed to return, and to show to them that the place had
not in vain been previously chosen by God. This is the
reason why the Prophet expressly says, that the Prophets,
as well as the priests, were in the house or in the temple of
the Lord of hosts.

The time is also mentioned, the fourth year of Darius, and
' the ninth month and the fourth day." The beginning of the
year, we know, was in March ; hence the month Chisleu was
November, or a part of October and November, for they were
wont to commence their months at the new moons. Of king
Darius we have spoken elsewhere. He was not, indeed, the
first Darius, the father-in-law of Cyrus, who transferred the
monarchy to the Persians, but Darius the son of Hystaspes.
Passed away then had the seventy years, for this, as it has
been stated before, was the fourth king.

Let us now consider the question which the captives pro-

1 Two sed had elapsed since the “ visions” recorded in the former

170 THE TWELVE MINOR PROPHETS. LECT. CXLVI.

posed to the priests. They asked whether they were to weep
in the fifth month, and whether they were to separate them-
selves as they had done for seventy years and more; for
some years, as we have seen, had elapsed beyond that num-
ber. We hence learn that a regular fast was observed from
the time in which the temple was burned and the city de-
_ stroyed. He speaks here only of the fifth month, but shortly
after mention is made of the seventh month. It is evident
from sacred history that the city was demolished and the
temple pulled down in the fifth month. It is therefore
probable that there was a day of mourning observed by the
people in memory of that sad event. In the seventh month,
though not in the same year, Gedaliah was slain, and the
remainder of the people were driven into exile. As the land
became then desolate, it is also probable that another fast
was appointed, that they might yearly humble themselves
before God, and suppliantly seek his pardon. Since then
there was a reason for both fasts, it is evident that they
could not have been condemned by the priests: nor is there
a doubt, but that it was by the public consent of all, that
they every year kept these days of weeping. We also see
the end which God has in view in prescribing a fast,—that
men in coming to him may feel true penitence, and remind
themselves by their external appearance of their own guilt.
As then the Jews observed this rule in their fasts, we must
conclude that they pleased God; for these were religious
exercises, by which they might have been led to repentance.

Now they inquired, whether they were to continue their
weeping ; for the temple had now been begun to be built as
well as the city. Since the reason for their mourning had
been, that the temple no longer stood where they might offer
their sacrifices, and that the holy city had been demolished,
it was then doubtless right to give thanks to God, and to
feel joy, when an end came to their calamities. However,
the captives ventured not to change anything without the
authority and consent of the priests, so that they might all
agree together. And thus they also testified that they were
true members of the Church, as they had no desire to have
anything different from others.

- OHAP. vit. 1-3. COMMENTARIES ON ZECHARIAH. 171

The word fast is not mentioned; but they asked, “Shall
we weep?” Hence also it appears, that they were not so
gross in their ideas-as to think that the chief part of religion
is fasting, as hypocrites do, who imagine that they honour
God by abstaining from food, and thus mock God, who is
a Spirit, with mere trifles, when it is his express will to
be spiritually worshipped. We then plainly see, that the
Jews were not imbued with this gross and foolish thought,
when they established this annual fast ; for they put weep-
ing in the place of fasting. And why was this weeping,
except that they went into God’s presence conscious of their
guilt and in a suppliant manner, and testified by external
signs that they acknowledged their sins, so that they might
obtain mercy and forgiveness ?

They mentioned also consecration. The word Wi, nezar,
which means to separate, is variously explained: but here
many interpreters confine it to abstinence from food, as
though they had said, “Shall we separate ourselves from
food?” This seems forced to me: I therefore prefer to
apply it to sanctification ; for we know that when a day was
prescribed for fasting or for offering sacrifices, there was
sanctification added. For though it became the Jews through
their whole life to abstain from all defilements, yet we know
that when a fast or any particular sacrifice was appointed,
they were more diligent and solicitous to cast aside every
pollution. We now then understand what the Jews had in
view, and what they meant by these words. It now fol-
lows—

4. Then came the word of the
Lord of hosts unto me, saying,

5. & unto all the people of
the a gear to the priests, saying,

4. Et datus sermo Iehove exer-
cituum mihi fuit, dicendo,

5. Die ad totum populum terre
et ad sacerdotes, dicendo, Quum je-

When ye fasted and mourned in the
fifth and seventh month, even those
seventy years, did ye at all fast unto
me, even to me?

6. And when ye did eat, and when

junastis et planxistis in quinto et
septimo (mense, subaudiendum est)
et his septuaginta annis, an jejunan-
do jejunastis mihi, mihi?

6. Et quum comedistis, et quum

1 The word means literally “ nazariting.” It was to do after the man-

ner of the Nazarites, who a

ined from all delicacies, and from society.

It appears to have been such abstinence as betokened grief and mourning ;

for so we find from the answer, “ when ye fasted and mourned,” &c.

The

Turgum’s version is, “ When 1 restrained my soul from pleasures.” — Ed.

172 THE TWELVE MINOR PROPHETS.

ye did drink, did ye not eat for your-
selves, and drink for yourselves?

7. Should ye not hear the words
which the Lord hath cried by the
former prophets, when Jerusalem
was inhabited and in prosperity, and
the cities thereof round about her,
when men inhabited the south and
the plain?

8. And the word of the Lord came
unto Zechariah, saying,

9. Thus speaketh the Lord of
hosts, saying, Execute true judgment,
and shew mercy and compassions
every man to his brother.

LECT. CXLVI.

bibistis, annon vos comedistis et vos
bibistis ?

7. Annon ad sermones quos cla-
mavit Iehova in manu prophetarum
priorum, quum esset Ierusalem qui-
eta et opulenta (vel, quieta et tran-
quilla; divimus enim alibi de hae
voce NA") et urbes ejus per circui-
tus ejus, et meridies, et campestris
regio quieta ?

8. Et factus est sermo Iehove ad
Zachariam, dicendo, ~

9. Sie dicit Iehova exercituum,
dicendo, judicium veritatis (hoe est,
verum; non fallax, sincerwm et in-
tegrum) judicate, et beneficentiam

et misericordias facite quisque cum
fratre suo.

Here the Prophet tells us that he was sent to the people
and to the priests, not so much to teach the messengers who
came from distant lands, as to correct the vices of his own
nation; for the Jews had then begun, according to their
usual manner, to dissemble with God, and had glided, as it
has elsewhere appeared, into many evil practices. And it
appears evident, that God did not commit to Zechariah what
the messengers might bring back to Chaldea; but that an
occasion was taken to remind the Jews, that they were to
look to themselves. It may have been the case, that the
priests themselves and all the rest had begun to raise a
controversy, “ How is this? our brethren inquire, whether
the fast is to be still observed:” and the opinions might
have been various. But as this is doubtful, I leave it as
such. We however see that the Prophet does not speak here
respecting the captives, nor does he address to their messen-
gers anything which they might convey to Chaldea, but
turns his discourse to the priests and to the people. The
sum of the whole is, that while the captives gave no mean
testimony of their religion, God reproved the Jews, who had
returned to their own country, for ingratitude, as they had
already begun to pollute themselves.

He therefore brings this charge against them, Have ye
fasted to me? have ye eaten to me? as though he had said,
“God regards not fastings, except they proceed from a sincere

ee a

CHAP. VIL. 4-9. COMMENTARIES ON ZECHARIAH. 173

feeling and tend toa right and lawful end.” It was then
the object of the Prophet to awaken the Jews, that they
might not imagine that God was pacified by fasting or by
any other frigid ceremonies, but that they might know that
something more was required. And we see how prone man-
kind are to rely on external rites, and to think that they
have rightly performed their duty to God when they have
fasted. As then human nature labours under this disease,
the Prophet is here sent to dissipate this delusion ; which
“he does by declaring that fasting does not please God, or is
acceptable to him, as though it were something meritorious,
or as though there was in it any holiness.

He says first, that the word of Jehovah was given to him,
that he might go to the people of the land and to the priests.
We see the truth of what I have already said, that the answer
was not directed to the captives, but to the very inhabitants
of the land and to the citizens of Jerusalem, and for this
reason,—because they thought that when the question re-
specting fasting was moved, the first and chief part of all
religion was the subject of inquiry. Hence God, that he might
strip them of this superstition, says, When ye fasted in the
Jifth month and in the seventh month, and during the seventy
years, did ye fast to me—to me? for he has put an affix to
the verb, *JFV5¥, tsametni, and afterwards added ‘38, ani:
as though he had said, “ Was it to me that ye fasted? Shall
Ll approve of such fasting?’ There is an emphasis in the
repetition, as though he had said, that there was no reason
for the Jews to boast that they faithfully served God, and
fully performed their duty, because they fasted twice in the
year, for they had to do with that God who rejected such
trifling things.

We hence learn that nothing is more preposterous than
for men to judge of God’s worship according to their own
notions, and to trust in themselves. It is indeed easy for
us to deceive ourselves; for as we are earthly, so we may
think that whatever glitters before our eyes is most accept-
able to God. But the Prophet here reminds us, by one sen-
tence, how frivolous are such self-pleasing thoughts ; for God
meets us with this question, “ Have ye fasted tome? Are

174 THE TWELVE MINOR PROPHETS. LECT. CXLVI,

ye to be judges, and is it right for you at your pleasure to
invent various modes of worship? But I remain always like
myself. Do not transform me according to what pleases
you; for I repudiate everything of this kind.”

By saying, that to themselves they did eat and drink, he
intimates that to eat and to drink, or to abstain from eating
and drinking, are things wholly unconnected with the wor-
ship of God. Another sense may indeed be elicited,—that
the Jews did eat as heathens did: and there will be in this
case an indirect reproof,—that they sought to pacify God
only twice in the year, and that during the rest of the time
they were heedless and indulged themselves in excesses.
We ought indeed to bear in mind what Paul says, that
“‘ whether we eat or drink, all things ought to be done to
the praise of God.” (1 Cor. x. 31.) The law also expressly
commanded the Jews to “feast before the Lord,” that is,
not to taste food without thanksgiving, as though God were
present. When, therefore, the Jews feasted themselves
without any regard to God, it is no wonder that their fast-
ings were rejected; for their course was not consistent. For
though the godly do not always fast, yet while they partake
most freely of meat and drink, they turn not away their
thoughts from God, but on the contrary rejoice before him.
They therefore eat and drink to God, as well as abstain on
God’s account. But the Prophet shows here that the Jews
did eat to themselves, and that hence their fasting was not

regarded before God. This latter sense is not unsuitable:

but as to the subject itself, it is enough for us to know, that
the Prophet, as he had to deal with hypocrites, ridicules
their superstition in their fastings, inasmuch as they thought
that these were expiations by which their sins were blotted
out, and that if they abstained for a day or two from meat
and drink, God was thereby pacified.

And the Prophet’s object is more evident from the next
verse, when he says, Are not these the words which Jehovah
proclaimed by the former Prophets? He confirms here his
doctrine by many testimonies, that is, that God had already
through successive ages exhorted the Jews to true repent-
ance, and condemned their dissimulation, that they might

a

CHAP. Vil. 4-9. COMMENTARIES ON ZECHARIAH. 175

not think that true religion was made up of fasting and of
similar things. And this the Prophet did, not only to gain
or secure to himself more credit, but also to render double
the wickedness of the Jews; as though he had said, that
they were apparently very anxious not to offend God, but
that it was merely a false pretence; for had they from the
heart wished to please God, they might have long ago learnt
that fastings were of themselves of no moment, but that a
beginning ought to be made with true religion and spiritual
worship.

I have already mentioned, that possibly, when the ques-
tion was raised by the captives, much disputing, as it is
commonly the case, prevailed among the people. But as
the Jews ever reverted to their old ways, being blindly at-
tached to their frigid ceremonies, and thinking in this man-
ner to propitiate God, the Prophet, for this reason, derides
their preposterous labour and toil. “See,” he says, “the
only question now is, whether there should be fasting, as
though this were the principal thing before God; in the
meantime godliness is neglected, and neglected is real call-
ing on God, and the whole of spiritual worship is also
esteemed by you as nothing, and no integrity of life prevails:
for ye bite one another, plunder one another, wrong one an-
other, and are guilty of lying: ye heedlessly close your eyes
to such vices as these; and at the same time when fasting
is neglected, ye think that the whole of religion falls to the
ground. These are your old ways, and such were commonly
the thoughts and doings of your fathers; and it appears
evident that ye trifle with God, and that ye are full of de-
ceits, and that there is not in you a particle of true reli-
gion. For God formerly spoke loudly in your ears, and his
words were not obscure when he exhorted you by his Pro-
phets; he showed to you what true repentance was, but
effected nothing. Is it not then quite evident that ye are
now acting deceitfully, when ye so carefully enquire about
fasting?’ We now perceive what force there is in this sen-
tence, Are not these the words which Jehovah formerly pro-
claimed? For it was not enough to remind the Jews of true
repentance; but this reproof was needful, in order more

176 THE TWELVE MINOR PROPHETS. LECT. CXLVI.

sharply to stimulate them ; and it was wholly necessary to
discover their hypocrisy, that they might not be too much
pleased with external performances.

That they might not then object, that what they asked
respecting God’s counsel was done with a good intention,
the Prophet answers them, “ Where are the words by which
God had testified as to what can please him?” And for the
same purpose he uses the word, NW), kora, proclaimed: for
he does not say, that God merely declared words by his
Prophets, but that he uttered them loudly, and as it were
with a full mouth. “ See,” he says, “ ye enquire as though
ye were in doubt, and that the knot could hardly be untied,
and as though it were a matter of great moment. God has
indeed not only spoken, but has also cried aloud in the ears
of your fathers; in the meantime ye tread under foot his
teaching, or pass it by with closed eyes.” What does this
mean? to enquire so anxiously about fasting, and at the
same time to despise what is far more important? Ina
similar manner does Christ also condemn hypocrites, because
they hesitated not to swallow a camel, while they were wont
to strain at a gnat, (Mat. xxiii. 24;) for in trifling things
they dared not to attempt anything; but as to gross wicked-
ness, they leaped over it as it were with the audacity of wild
beasts. ‘The object then of the Prophet’s words was to show
that the Jews did not seriously and in earnest enquire re-
specting God’s will, but pretended to be very attentive to
religion, while they openly, and with gross and headless
audacity, rejected the true doctrine, which was by no means
ambiguous, as God had by his many Prophets clearly taught
them and their fathers what he required from them,

PRAYER. .
Grant, Almighty God, that as we are so inclined to dissimulation,
we may learn strictly to examine ourselves, and to descend into
our own consciences, so that none of us may sleep in self-delu-
sion, but be so displeased with our hidden vices, as in the mean-
time to aspire after, and with every care and labour, to attain
true religion, and so strive to devote ourselves wholly to thee,
that we may groan under the burden of our sins, and so suppli-

CHAP. vit. 4-9. COMMENTARIES ON ZECHARIAH. 177

antly flee to thy mercy, as at the same time to be touched with
true penitence, until having at length put off the corruptions of
our flesh, we shall be received into that purity which has been
prepared for us in heaven by Jesus Christ our Lord.—Amen.

Lecture One Bundred and Forty-seventyh.

Thus saith Jehovah of hosts,’ saying, The judgment of truth
judge, and kindness and mercies show, every one to his brother.
We have seen what the Prophet said of fasting, when mes-
sengers were sent by the exiles to enquire on the subject.
It was a suitable opportunity for handling the question.
For, as we then said, the people were so devoted to their
ceremonies, as to think that the whole of religion consisted
in fasting and in similar exercises. And as we are by na-
ture prone to this evil, we ought carefully to consider what
the Prophet has taught us—that fasting is not simply, or by
itself, approved by God, but on account of the end designed
by it. Having already shown to the Jews their error, in
thinking that God could be pacified by ceremonies, he now
reminds them of what God mainly requires in his law—that
men should observe what is just and right towards one an-
other. It is indeed true that the first part of the law refers
to the service due to God; but it is a way which God has
commonly adopted, to test the life of men by the duties of
the second Table, and to show what this part of the law
especially requires. God then in this passage, as in many
others, does not commend righteousness towards men so as
to depreciate godliness ; for as this far excels everything in
the whole world, so we know that in rightly forming the
life, the beginning ought ever to be made by serving God
aright. But as the Prophet had to do with hypocrites, he
shows that they only trifled with God, while they made
much of external things, and at the same time neglected
uprightness, and the duties of love.

* Both Newcome and Henderson render the verb 28 here in the past
tense—“ Thus spake Jehovah of hosts ;” and this seems right, as the re-
ference is made to what the Lord had spoken by the former Prophets, as
it appears from the 11th verse.—Ed.

VOL. V. M

178 THE TWELVE MINOR PROPHETS. LECT. CXLVII.

We now then understand the Prophet’s object. He had
said in the last lecture that he brought forward nothing new,
but only reminded them of what had been taught by other
Prophets; and here he pursues the same subject—that God
made more account of uprightness and kindness than of
those legal shadows, which in themselves were of no mo-
ment.

The judgment of truth, he says, judge. This could not
have been extended indiscriminately to the whole people;
but by these words the Prophet indirectly reproved the
judges, because they committed plunder, either through
favour or hatred,.so that they decided cases not in a just
and equitable manner. We then learn from the Prophet’s
words, that judgments were then given corruptly, so that
the judge either decided in favour of a friend, or was bought
by a price or a reward, As then there was no truth in the
judgments given, but false pretences and colourings, the
Prophet here exhorts them to execute the judgment of truth,
that is, true judgment, when no respect of persons is shown,
and when neither hatred nor favour prevails, but equity
alone is regarded.

He then addresses the whole people in common, and says,
Show, or exercise, kindness and mercies’ every one towards
his brother. He not only bids them to abstain from doing
any wrong, but exhorts them to show kindness ; for it would
not be enough to do no harm to any one, except each of us
were also solicitous to assist our neighbours; inasmuch as it
is the dictate of benevolence to help the miserable when
necessity so requires. But we must recollect that a part is
given twice for the whole in what the Prophet says: in the
first place, he refers only to the second Table of the law,
while he includes in general the rule by which our life is to
be formed ; and in the second place, he enumerates not every
thing contained in the second Table, but mentions only
some things as instances. It is however certain, that his

1 Rendered “kindness and mercy” by Henderson, but more correctly
“ mercy and compassion” by Newcome; or they may be rendered “merey
and sympathies.” The meaning is, “ Do acts of mercy and of compas-
sions,” or sympathies.—Ed.

a

CHAP. vir.10. COMMENTARIES ON ZECHARIAH. 179

design was to show that men are greatly deceived when
they seek to discharge their duties towards God by means
of external rites and ceremonies; and farther, that it is a
true and substantial evidence of piety, when any one ob-
‘serves what is just and equitable towards his neighbour.
He afterwards adds—

10. Andoppressnot thewidow, 10. Et viduamet pupillum, peregrinum
nor the fatherless, the stranger, et pauperem ne deripiatis, et vir malum
nor the poor; and let none of fratris ne cogitatis in corde vestro, (hoc est,

you imagine evil against his ne singuli vestrum cogitent in corde suo,
brother in your heart. vel, machinentur, malum fratribus suis.)

He mentions here some other duties, but for the same
purpose of showing, that the fear of God is not proved by
ceremonies, but by acting justly towards our brethren, and
not by abstaining only from doing wrong, but by being
ready to help the miserable. As widows, and orphans, and
strangers are exposed as it were to plunder, Moses often in
the law recommends them to favour, and shows that God
cares for them, and will be their defender, when by one
injured. So also the Prophet speaks here expressly of
widows, and orphans, and strangers, that the Jews might
understand, not only that they were to take heed, lest any
one, being wronged, should complain, or lest any one should
retaliate an injury, but that they were to observe integrity
before God ; for the ungodly are often terrified by fear, and
refrain from doing mischief, because they know that there
will be an avenger, Hence it comes that the rich and the
opulent are safe from all injuries, because they are sur-
rounded and fortified by strong defences; but the widows
and the orphans are not thus able to repel wrongs. This is
the reason why the Prophet prefers here to mention widows,
and orphans, and strangers, rather than to speak indiseri-
minately of all the people. For the import of the whole is,
as I have reminded you, that the fear of God is not really
proved, except when a person cleaves to what is just and
right, and is not restrained by fear or shame, but discharges
his duty as it were in the presence of God and of his angels,
so that he shows favour to the poor and miserable, who are
without any to help them. But as I have elsewhere ex-

180 THE TWELVE MINOR PROPHETS. LECT. OXLVITI.

plained this subject more at large, it is enough now briefly
to touch on it.’ Let us proceed—

_ 11. But they refused to hearken, 11. Et renuerunt attendere, et
and pulled away the shoulder, and posuerunt humerum declinationis,
stopped their ears, that they should et aures suas aggravarunt ne au-
not hear. dirent.

12. Yea, they made their hearts as an 12. Et cor suum posuerunt ada-
adamant-stone, lest they should hear mantem, ne audirent verba que
the law, and the words which the Lord miserat Iehova exercituum in Spi- ©
of hosts hath sent in his Spirit by the ritu suo, in manu prophetarum
former prophets: therefore came a superiorum; et fuit ira magna a
great wrath from the Lord of hosts. Iehova exercituum.

The Prophet here, by referring to the fathers, more
sharply reproves the Jews of his age ; for he saw that they
differed but little from their fathers. The sum of what he
says is, that the Jews in all ages dealt unfaithfully and per-
versely with God; for how much soever they boasted of
their care and zeal for religion, they yet sought to satisfy
God only with vain trifles. This then was the Prophet’s
object. For it is certain that there ever had been some pre-
tence to religion in that nation, but it was mere dissimulation,
for they were in the mean time intent on their ceremonies,
and when God seriously remonstrated with them, their obsti-
nacy and perverseness, before concealed, instantly appeared.

He therefore says, that they refused to hear. He does
not now accuse the dead, except for this purpose, to teach
the people of his age. He saw that they were solicitous
about fasting at appointed seasons, while at the same time
they regarded almost as nothing the main requirements of

1 There is one sentence passed by unnoticed, rendered thus by New-
come,—
Neither imagine in your heart
Every man evil against his brother.
Verbatim it is—
And the evil of (or, evil to) man, his brother,
Devise ye not in your heart.
They were not to devise or contrive in their hearts any evil or hepa: to
man, he being a brother. This sense is given in the Zargum, and by
Grotius, Henry, and others; but Henderson, following the Septuagint,
gives another meaning; and his version or rather paraphrase is—
And think not in your heart of the injury
Which one hath done to another.
But the original can hardly admit of such a construction: the former, no
doubt, is the true meaning. —Ed.

ET a ee OnE oe

CHAP. ViI.1],12. COMMENTARIES ON ZECHARIAH. 181

the law, even mercy, and justice, and uprightness. These
are indeed the three things which Christ mentions. (Matt.
xxii. 23.) He then intimates that this doctrine was not
new, and that their fathers had been sufficiently warned
and instructed, but that they wilfully, and as it were design-

_ edly rebelled against God. In short, he pulls off their mask

of ignorance ; for as men for the most part seek to extenuate
their sins by the plea, that they had not been clearly or
seasonably taught, the Prophet declares that. there was not
any excuse of this kind, because they had been refractory
and untameable, they had refused to hear.

To set forth more fully this perverseness, he afterwards
says, that the shoulder of withdrawing had been presented
by them. The Hebrews say that men serve with the
shoulder, when they are submissive, and tractable, and wil-
lingly undergo the burden laid on them, according to what
we have seen in Zeph. chap. iii. The Prophet now, on the
contrary, says that the Jews had a refractory shoulder, as
they refused to bear the yoke, but shook off every fear of
God. The reason for the metaphor is this—that as burdens
are carried on the shoulder, so the Lord lays the law on our
shoulders, that the flesh may not lasciviate at pleasure, but
be kept under restraint. He hence says, that they had
presented a rebellious shoulder. The word WD, sarret, is
properly rendered declining ; but some render it perverse,
and others contumacious: since the meaning is the same, I
contend not about the word. Itis enough to know that the
contumacy of the Jews is what is here condemned ; for they
had been wholly unteachable, and had refused to submit to
God and to his word."

1 And withdraw the shoulder,— Newcome.

He adds, “ The line occurs in Neh. ix. 29. The metaphor is fukn
from beasts that decline the yoke. See Hos. iv. 16.”

And turned their back rebelliously,— Henderson.

He observes that “to turn the shoulder is equivalent to turning the
back upon any one. The cause of such action is traced to a refractory,
rebellious, and intractable disposition.”

_ Literally it is—
And gave (or presented) the shoulder of turning away.

It is a metaphor taken, as some say, from refractory children or servants,
who being admonished, despise and reject. what is commanded them, as

182 THE TWELVE MINOR PROPHETS. LECT. CXLVII.

He afterwards mentions their ears, They made heavy their
ears, lest they should hear. In short, the Prophet sought by
all means to prove the Jews guilty, that they might not
adduce anything to extenuate their sin: for they had in
every way, with the most determined wickedness, refused to
obey God, when his teaching was sufficiently clear and in-
telligible.

He then comes to the heart, They made, he says, their —
heart adamant, or the very hardest stone. Some render it
steel, and others flint. It means sometimes a thorn ; but in
this place, as in Ezek. iii. 9, and in Jer. xvii. 1, it is to be
taken for adamant, or the hardest stone.’ We now see that
the Prophet’s object was to show that the Jews had no ex-
cuse, as if they had fallen away through error or ignorance,
but had ever wilfully and perversely rejected sound doctrine.
The Prophet then teaches us that hypocrisy had been the
sole hinderance to prevent them from understanding and
following what was right.

But it may be useful to notice the manner of speaking
which the Prophet adopts in condemning the perverseness
of the Jews, when he says, that they had refused attention
to God. For we ought here to observe the connection be-
tween the fear of God and obedience, and on the other
hand, between the contempt of the law and wilful rebellion.
If then we would not be condemned for contumacy before
God, attention must in the first place be given to his word,
and afterwards the shoulders must be put under, so that we

Drusius observes, by turning their backs. This is the most suitable view
according to the context. Non-attendance to Giod’s word, and not insub-
ordination, is the subject. They refused to hear, turned their backs, and
pretended deafness, or conducted themselves as though they were deaf.
- Then the source of this conduct is mentioned; the heart was made as hard
as adamant, so that they would not hear the law and the words sent by
the Prophets. The want of attention is throughout the subject; and the
evident fact is first referred to, in the various ways in which it displayed
itself; and then it is traced up to an adamantine heart. This is often the
way in which things are stated by the Prophets—the most palpable acts
are first stated, then the most hidden principles. —Zd.

? It occurs in this sense only here and in the two places referred to.
Jerome says that it is a stone which breaks every metal, and can be broken
by none; and that hence in Greek it is rendered «3au«s, which means un-
conquerable.—£d.

CHAP. vil. 11,12. COMMENTARIES ON ZECHARIAH. 183

may bear submissively the yoke laid on us; and thirdly,
we must listen with the ears, so that the word of God,
preached to us, may not be lost, but strike in us deep roots ;
and lastly, our hearts must be turned to obedience, and all
hardness corrected or softened. Then Zechariah adds, that
the Jews had a stony or an iron heart, so that they repu-
diated the law of God and all his Prophets. He gives the
first place to the law, for they ought to have sought from it
the whole doctrine of religion ; and the Prophets, as it has
been often stated, were only interpreters of the law.

He afterwards mentions the words which had been sent by
Jehovah through his Spirit and through his Prophets. By
saying that God spoke by his Prophets, he meets an objec-
tion by which hypocrites are wont to cover themselves, when
they reject the truth. For they object and say, that they
would be willingly submissive to God, but that they cannot
bear the authority of men, as though God’s word changed
its nature by coming through the mouth of man. But as
hypocrites and profane men are wont to lessen the authority
of the word, the Prophet here shows, having this pretext in
view, that God designed to be heard, though he employed
ministers. Hence by this kind of concession it is implied,
that Prophets are middle persons, and yet that God so speaks
by their mouth, that contempt is offered to him when no
due honour is shown to the truth. And further, lest the
baseness of men should withhold regard from the word, he
mentions also the Spirit, as though he had said, that God
had spoken not only by his servants, even mortal men, but
also by his Spirit. There is then no reason for hypocrites
deceitfully to excuse themselves, by saying, that they rebel
not against God, when they depreciate his Prophets ; for the
power and majesty of the Holy Spirit appear and shine forth
in the doctrine itself, so that the condition of men takes
nothing away from its authority. This part was also added
in order to condemn the Jews, because they had from the

1 Literally it is, “By his Spirit, by the hand of the former Prophets.”
Henderson justly remarks, “The double agency by which the divine will
Was communicated is recognised—that of the inspiring Spirit and that of
the instruments inspired.” — Ed.

184 THE TWELVE MINOR PROPHETS. LECT. CXLVILI.

very beginning been seasonably warned, and it was only
their own fault that they did not repent. For if the Lord
had allowed them for a long time to go astray, there would
have been some pretence for their evasions: but since God
had tried to recall them to the right way, and Prophets, one
after another, had been continually sent to them, their un-
faithfulness, yea their iron perverseness, in obstinately re-
fusing to obey God, was more fully discovered. This is the
reason why Zechariah mentions here the former Prophets.

He then adds, that there was great wrath from Jehovah of
hosts ; by which sentence he reminded them, that it was no
matter of dispute, as in case of a doubtful thing, whether
their fathers had been wicked and disobedient to God ; for
he had sufficiently proved by punishments that he abomi-
nated their conduct; for this principle is to be held true
—that God does not deal unjustly with men when he chas-
tises them, but that the demerit of crimes is to be estimated
by the punishment which he inflicts. As then God had so
severely chastised the ancient people, the natural conclusion
is, that their wickedness had become intolerable. We now
then see why the Prophet said that there had been great
wrath from God; the reason was, that the Jews might not
think that he had been lightly offended, as he had not been
satisfied with a moderate punishment ; for since his wrath
had been so great, and since he had in so dreadful a manner
punished the sins of the people, it follows, that their wicked-
ness had been more grievous than what men considered it
to have been.

There is also here an implied comparison ; for the unfaith-
fulness of those who then lived was the worse, for this reason
—because they took no warning from the calamities of their
fathers, so as to deal with more sincerity with God. They
knew that their fathers had been carefully and in various
ways admonished ; they knew that exile followed, which was
an evidence of the dreadful vengeance of God. As then they
were like their fathers, and had not put off their perverse
disposition, they proved themselves guilty of greater and
more refractory baseness, for they ought to have been influ-
enced at least by fear, when they saw that God’s judgment

eS eee

-

CHAP. vil. 13. COMMENTARIES ON ZECHARIAH. 185

had been so dreadful against obstinate men. It afterwards
follows—

13. Therefore it is come to pass, 13. Et fuit, sicuti clamavit et
that as he cried, and they would not non audierunt, sic clamabunt et
hear; so they cried, and I would not non audiam, dicit Iehova exerci-
hear, saith the Lord of hosts. tuum.

The Prophet sets forth more fully the dreadfulness of this
punishment—that they in vain groaned and complained, for
God was deaf to their complaints and cryings. When God
in some measure fulminates and becomes soon reconciled, he
does not seem to be greatly incensed, but when the miserable
whom he afflicts by his hand, avail nothing by their entrea-
ties and prayers, it then appears evident that God is in no
common degree offended. This then is what the Prophet
meant by saying, that they were not heard by God when
they cried.

But we must notice what is said of their perverseness ;
for he says, that God had called, and that he was not heard

~by them. Now it cannot be deemed an unjust reward, that
God should punish the contempt of his word ; for how great
is the honour by which he favours miserable wretches, when
he invites them to himself, and most expressly invites them ?
When, therefore, the calling of God is thus rejected and de-
spised, do not they who are so refractory deserve what the
Prophet declares here—that they would have to cry in vain,
as God would be deaf to their groanings ?

As to the words, the change of person may embarrass the
unlettered, but it is a mode of speaking common to the Pro-
phets, for they assume the person of God in order to gain
more authority to their doctrine ; and they spoke sometimes
in the third and sometimes in the first person: when in the
first God himself speaks, and when in the third it is in the
character of ministers, who declare and. deliver, as it were
from hand to hand, what had been committed to them
by God. Hence the Prophet in the first clause speaks as
God’s minister; he afterwards assumes his person, as though
he were God himself. But this, as it has been said, was
done with regard to the word delivered. Jt was, that as he

*

186 THE TWELVE MINOR PROPHETS. LECT. CXLVII.

called and they heard not, &. Who called? It is not right

to apply this, as some do, to the Prophet; he, therefore,

charges here the Jews, no doubt, with the sin of turning a
deaf ear to God’s word. So, he says, they shall call, and I
will not hear. It might have been said, “so they shall call,
and the Lord will not hear.” There is in the meaning, as
we see, nothing obscure or ambiguous."

The import of the whole then is, that God had not threat-
ened in vain by his ancient Prophets; but that as he had
denounced vengeance by the mouth of Isaiah, so it had been
executed on the Jews, for they had without effect cried, and
found God a severe judge, whose voice they had previously
despised. We indeed know, that it is a truth often repeated,
that the ungodly are not heard by God; nay, that their
prayers are abominable ; for they profane God’s name by
an impure heart and mouth whenever they flee to him, as
they approach him without faith and repentance. We then
learn from these words, that those who perversely despise
God’s word deservedly rot in their own calamities ; for it is
by no means right or reasonable that the Lord should be
ready to hear the crying of those who turn a deaf ear to his
voice. It follows—

1 The verse may be thus literally rendered—

13. And it was, as he had called, and they heard not,
So “ call shall they do, and I will not hear,”
Said Jehovah of hosts.

The Prophet relates what Jehovah had said when the Jews refused to
hear him. The verb 18 here, as in a former instance, is to be rendered
in the past tense. It is improperly rendered “ saith” in our version, and
also by Newcome and Henderson. ‘The past tense is observed by Marckius.
Then the beginning of the following verse is a continuation of what Jehovah
had said—

14. “ And I will drive them as by a whirlwind

Among all the nations whom they know not ;”

And the land became desolate after them,

Without a passenger and without an inhabitant ;

Yea, they made the land of delight a desolation.
The two first lines are literally thus—

« And I will whirlwind them

Over all the nations whom they know not.”

In the three last lines the Prophet states what the effect had been.

Newcome says, that 0, “them,” after “know,” is redundant. It is an
instance of two pronouns, relative and personal, “ whom they knew them
not.” It is the same in Welsh, “ Y rhai nad adwaenant hwynt.”—Zd.

ve

CHAP. VII. 14. COMMENTARIES ON ZECHARIAH. 187

14. But Iscattered them with 14, Et affligar cum illis (vertwnt qui-
a whirlwind among all the na- dam) super omnes gentes, (alii melius, dis-
tions whom they knew not: thus pellam illos ad omnes gentes,) quas non
the land wasdesolateafterthem, noverunt; (alii vertunt, que non noverunt
that no man passed through nor eos;) et terra desolata erit post eos, ne sit
returned ; for they laid the plea- transiens, nec revertens; et posuerunt
sant land desolate. terram desiderabilem in vastitatem.

Here the Prophet concludes what he had been speaking
of God’s vengeance, by which he had fully proved, that the
sins of that nation had arrived to such a pitch, that there
was no room for pardon. Hence he says, that they had been
dispersed ; for so I prefer to render the word, and the con-
text seems to require this. Interpreters vary as to its mean-
ing; and, indeed, the Hebrews themselves say, that this is
a difficult passage, for, according to the rules of grammar, the
word can hardly be made suitable to the context. But let us
first see what the Prophet treats of; and, secondly, what mean-
ing, as the word signifies various things, is the most suitable.

The Prophet no doubt refers here to God’s vengeance,
as evidenced by the dispersion of the Jews among many
nations, not only when they were driven into exile, but also
when scattered in various parts of the world. The verb,
taken transitively, is by no means doubtful in its meaning,
for YD, sor, means to move one from a place, or to expel,
and that by force, inasmuch as it is derived from whirl-
wind. As it may therefore be here a transitive verb, I see
no’ reason why we should seek other meanings at variance
with the design and object of the Prophet. He then says,
that the Jews had been dispersed—how? among all nations,
that is, through all parts of the world; and then among un-
known nations. Now we know, that the farther the exile,
the more severe it is, for neighbours for the most part are
the most humane; and when one is removed far to a bar-
barous nation, he would rather a hundred times to die on his
journey than to live at a great distance from his country,
and among a people of new and strange habits. The mean-
ing is, that the Jews had been severely visited by God, not
only because they had departed from his true worship and
holy fear, but because they had been perverse, had rejected
all sound doctrine, and had been deaf and indifferent to all

188 THE TWELVE MINOR PROPHETS. LECT. CXLVIL.

admonitions. It was then for this reason that they had
been dispersed among all nations.

He afterwards adds, that the land after them became deso-
late that no one passed through it. This circumstance also,
that God devoted the land to desolation, proved more fully
his wrath: for when God imprints marks of his vengeance
on the land, and on other harmless things, necessary for
man’s support, it becomes evident that he is not lightly dis- -
pleased with men. He then intimates, that God was not
satisfied with the exile and dispersion of that people, but
that he intended that there should be also visible marks of
their wickedness in the sterility and desolation of the land
itself: and that land, we know, was very fruitful, both by
nature and by God’s blessing ; for he had promised to give
to the Israelites a land flowing with milk and honey. When
this fruitfulness was turned to sterility, such a change ought
to have roused the minds of all to consider the dreadful
judgment of God. We now then see why the Prophet says,
that the land after them, that is, after their departure, be-
came desolate; for they had polluted the land so far as to
constrain it, though innocent, to bear the judgment of God.

And he says further, that the desirable land became a
waste, even through their fault. God was indeed the author
of that waste, but Zechariah imputes this calamity to the
people, because they had provoked God’s wrath, and pro-
cured this evil for themselves ; yea, they had involved the
land itself as it were in the same guilt, for it was cursed by
God, though they had been driven hence to another country.
Desirable land was a name often given to Judea, not only
on account of its fruitfulness, and the abundance of its pro-
duce, but because God had chosen it for himself: for though
that land excelled other lands in many respects, it is yet
certain that its chief excellency consisted in this,—that God
honoured it with peculiar favour.

Zechariah then condemns the Jews, not only because they
had by their own fault extinguished the favour as to the
produce of the land, but because they had corrupted the land
itself, which had been so singularly favoured as to have be-
come the habitation of God. And hence we more fully learn

CHAP. Vit. 1,2. COMMENTARIES ON ZECHARIAH. 189

how great was the enormity of their sins, which caused God
to devote to desolation a land chosen by himself; for, as we
haye said, it was no common honour for that land, in which
God designed to be worshipped by his chosen and holy
people, to have been destined by him to be made like Para-
dise. But when such an honour was turned to shame and
perpetual reproach, it was clearly a remarkable sign of God’s
wrath: and hence also becomes evident the impiety of that
people who, as it had been said, turned aside God’s favour
from the land, that not only it did not bring forth its usual
produce, but that it also became, as it were, a disgraceful
spectacle, and filled all with horror on seeing it so desolate,
where was previously seen the temple and the worship of God.

PRAYFR.

Grant, Almighty God, that as thou hast adopted us for this end,
that we may show brotherly kindness one towards another, and
labour for our mutual benefit,—O grant, that we may prove by

' the whole tenor of our life, that we have not been called in vain
by thee, but that we may so live in harmony with each other,
that integrity and innocency may prevail among us; and may
we so strive to benefit one another, that thy name may be thus
glorified by us, until having at length finished our course, we

=-reach the goal which thou hast set before us, that having at last

gone through all the evils of this life, we may come to that
Biscd soot which len been prepared for us in heaven by Christ
our Lord.—Amen

CHAPTER VIII
Lecture One Bundred and Forty-cighth.

1. Again the word of the Lord 1. Et fuit sermo Jehove exercituun),
of hosts came to me, saying, dicendo,—

2. Thus saith the Lord of _ 2. Sic dicit Iehova exercituum, Zela-

veo gh I was jealous for Zion tussum pro Sion zelo magno (vel, emu-

sagt anche sing latione magna,) et indignatione magna

Jealos for he great fury. emulatus sum pro ea (vel, zelatus sum.)

Some think that at the beginning of this chapter the
people are reproved for their unfaithfulness, because they

190 THE TWELVE MINOR PROPHETS. LEOT. CXLVIII.

conducted themselves towards God in a way they ought not
to have done, as they had violated that sacred marriage
which God had been pleased to. contra-t with them ; for it
is a common mode of speaking for God to compare himself
to jealous husbands, when he sees his Church dealing with
him unfaithfully. But this meaning is inadmissible: for
the verb NIP, kona, connected as it is here, is to be taken
in a good sense, as signifying concern or affection, inasmuch
as b, lamed, means, “on account of,’ or “for ;’ and we have
in the first chapter a similar sentence; and it is evident
that in many other places the meaning is no other, but that
God burned with wrath against all the enemies of his Church,
as he regarded his Church with singular love. Emulation
then here does not mean jealousy, but is to be taken ina
different sense, as signifying that concern which God had
for the protection of his Church. The whole then of this
chapter proves that God would be the defender of his people,
and that such was his care for the safety of all the godly,
that he resolved to oppose the whole world, if necessary, for
their protection. This is the sum of the whole.

He then says, that the word of Jehovah came to him ;*
we hence learn, that this was a distinct prophecy. He
adds, I have been zealous for Sion (for as we have said, the
letter b, lamed, is to be thus taken) with great zeal? This
was indeed an incredible change, for God had for a time re-
strained himself, while the ungodly at their pleasure harassed
the Church, so that they thought that they could do so with

1 Many MSS. have bys, “to me,” after “hosts,” a reading confirmed

by the Targum, Syriac, and the Sept. Barb. MS.; and it is no doubt the
true one.—Ed.

2 Newcome has followed our version. The rendering of Henderson is
the same with that of Calvin,—

I have been zealous for Zion with great zeal.

The comparison is evidently what Calvin refers to above; it is the jeal-
ousy of a husband for the honour of his wife. Blayney has no good reason
for saying that this verse refers to what was past, and the following to the
state of things at that time; for the verbs in both instances are in the
same tense, the perfect, which often includes the present, that is, the per-
fect up to the present time; as the future in Hebrew, and also in Welsh,
includes the present as well as what is to come. If we say, “I have been
jealous,” &c., we must add in the next verse, “I have returned,” &c.
But it would be better in our language to use in both instances the pre-
sent tense, “ I am jealous,” &c., and, “I am returned,” &c.—Ed.

—*

~~,

ON ——————— ae

CHAP. VIII. 3. COMMENTARIES ON ZECHARIAH. 191

impunity. As God then had for some time remained at rest,
what the Prophet says here could not have been easily be-
lieved, that is, that God would, through a sudden jealousy,
undertake the cause of the Church. Hence the indignation,
immediately subjoined, must be regarded with reference to
enemies, as though he had said, that all the ungodly would
now perceive what they had by no means expected,—that
God was the protector of Jerusalem. It now follows—

3. Thus saith the Lord, I am re- 3. Sie dicit Iehova exercituum,
turned unto Zion, and will dwell in the Reversus sum ad Sion, et habi-
midst of Jerusalem: and Jerusalem tabo in medio Ierusalem; et vo-
shall be called, A city of truth; andthe cabitur Ierusalem urbs veritatis ;
mountain of the of hosts, The holy et mons Iehove exercituum,mons

The Prophet now more clearly explains what he intended ;
but it was necessary to preserve this order—that enemies
were to be by force ejected from their possession, and the
Church delivered, before God could dwell in the midst of it ;
for how could God have proved that Jerusalem was under
his guardianship and protection without having first sub-
dued its enemies? It was not then without reason that the
Prophet commenced with this promise—that God was pre-
pared for war, and was burning with wrath, that he might
deliver his Church from the hands of enemies. Then fol-
lows the fruit of the victory; for it would not have been
enough for God to avenge the wrongs done to his chosen
people, without gathering the dispersed and restoring the
Church to its ancient condition. For it often happens that
those who have been cruelly treated find an avenger ; but no
comfort, or very little comfort, comes to them, as they are
made nothing better; but the Lord here refers to these two
things—that he would take up arms to defend his chosen
people, and also that he would become, as the case was, the
defender and protector of the holy city.

The repetition of the sentence, Thus saith Jehovah of
hosts, almost in every verse, was no doubt intended for the
purpose of strengthening their faith ; for it was, as I have
already said, a thing incredible. It was then necessary to
bring forward often the name of God, that the faithful might

192 THE TWELVE MINOR PROPHETS. LECT. CXLVIIT.

more readily give assent to the prophecy which they knew
proceeded from God, even the God of hosts, whose power is
infinite, and to whom nothing is difficult, as we shall find it
presently stated.

And he says that he had returned; not that the accom-
plishment of. this prophecy was then visible, but the decree
is put for the reality. God had been, as it were, for a long
time silent, while his people were exposed as a sport to their
enemies ; and he seemed then to be far away from Jerusa-
lem, for the place was desolate and waste, yea, it was a
scene of dreadful vengeance. God, then, during the whole
of that time, seemed to have forsaken the place, according
to the testimony of Ezekiel, who says, that God had re-
moved from the temple, and that it was an empty place,
and as it were profane. On this account he says now that
he had returned ; for he intended openly to show that it
had not in vain been made the seat of his glory, when he
had commanded his name to be there invoked. It is indeed
true that mount Sion had never been forsaken by God; but
no other opinion could have been formed, when there were
there no altar, no sacrifices, and no people to worship God ;
for this is said with reference to divine worship; and the
holiness of the mount was also nothing, except as far as God
had consecrated it to himself. Hence these two things
were connected—the holiness of the mount and the presence
of God. It therefore follows that God, according to the
judgment of men, was absent, when no religion appeared
there, and the Jews offered there no sacrifices.

He further says, that he had returned, that he might dwell
in the midst of Jerusalem.’ It was necessary to add this,
that the Jews might be convinced that his return was not
in vain; for many said that they foolishly made too much
haste, and that though the commencement had been fayour-
able, yet many troubles would come upon them in future,
and that their building would be only for a short time, and
that though they spent much toil and labour in rebuilding
the city, it would yet be only for a season, as their enemies

1« The walls of the city were not dedicated, Neh. xii. 27, till above sixty
years after this prophecy.”—Newcome.

CHAP. VII. 3. COMMENTARIES ON ZECHARIAH. 193

would shortly come and destroy their new edifices. Since
then reports of this kind were spreading, it was necessary
to support the minds of the godly, that they might be fully
persuaded that God had returned to his people, and had be-
come the restorer of his exiles for this end—that he might
_as before dwell at Jerusalem.

We now apprehend the Prophet’s object ; it was as though
he had said, that the people had not returned in vain to
their country, but that they had been delivered by the
authority of God, and that his dwelling at Jerusalem would
be fixed and perpetual, as it had before been his habitation.
We indeed know that the stability of the Church is not
otherwise secured than by the presence of God, as it is said
in Psalm xlvi., “ God is in the midst of her, she shall not be
moved ;” for the Church would not be less exposed to sudden
and frequent destruction than other things, were it not that
God, her support, dwells in her. And this is what our Pro-
phet means here when he says, that God would dwell there.

He adds, And called shall be Jerusalem the city of truth,
and the mount of Jehovah the mount of holiness.’ By the
first clause the Prophet reminds us why God had for a time
forsaken Jerusalem, even because it was a city given to
falsehoods, wicked devices, deceits, and perverse counsels.
As then the Jews had wholly degenerated from true reli-
gion, the Prophet intimates that the city became destitute
of its guardian and protector, even of God himself. And
for the same purpose are added the words, the mount of
Jehovah shall be called the mount of holiness. For however
proudly the Jews boasted that they worshipped God, they
yet had profaned both the temple and the altar by their sins,
as we have seen it proved by the Prophet Haggai. (Hag. ii.
15.) Here then Zechariah indirectly reproves the Jews for
haying corrupted all purity by their frauds, and also for
having, by the defilements of their sins, polluted Sion and

* This verse presents an example of an inverted order in the words,
often met with in Scripture. Zion and Jerusalem are first mentioned,
then Jerusalem and Zion. “Truth” here seems especially to mean faith-
fulness, as opposed to perfidy ; for Jerusalem had become unfaithful and
broken her covenant with God. “Holiness” included what was moral and
ceremonial.— Ed.

VOL V. N

194 THE TWELVE MINOR PROPHETS. LECT. OXLVIII.
the temple of God. At the same time he teaches us that
God dwells in his Church when he sanctifies it.

Hence God is never idle while he dwells in his people;
for he cleanses away every kind of impurity, every kind of
deceit, that where he dwells may ever be a holy place.
Therefore the Prophet not only promises here an external
blessing to the Jews, but also shows that God performs what
is far more excellent—that he cleanses the place where he ~
intends to dwell, and the habitation which he chooses, and
casts out every kind of filth, And since God promises to
do this, we hence see that it is his own peculiar work and gift
to cleanse all our impurities, and also to dissipate everything
false and deceitful. The import of the whole is, that when
God reconciles his people to himself, he not only brings an
outward blessing of an earthly kind, but also something
better and far more excellent, even the renewal of the heart
and mind, and that when all things are polluted and filthy,
he restores true and perfect cleanness and integrity.

We must further bear also in mind what I have already
stated—that their sins are here intimated to the Jews, that
they might be touched with shame, and seek repentance ;
for we have seen that they were very slow and tardy in this
respect. It was then necessary to stimulate them that they
might repent. For what the Prophet says clearly intimates
that mount Sion had been profaned, though God had con-
secrated it to himself; for God’s worship had been there
vitiated, and there was there no integrity; and that the
faithful city, such at least as it ought to have been, had be-
come full of falsehood and treachery ; for truth is not to be
confined to that fidelity which men ought to observe one
towards another, but is to be extended to that sincerity
which the faithful ought to possess as to the pure and sin-
cere worship of God. This is the sum of the whole. It now
follows—

4. Thus saith the Lord of hosts,
There shall yet old men and old
women dwell in the streets of
Jerusalem, and every man with
his staff in his hand for very
age.

4. Sie dicit Iehova exercituum,
Adhuc habitabunt vetuli et vetule
(vel, senes et anus, sed est idem no-
men) in plateis Ierosolyme, et viro
baculus ejus in manu sua pre mul-
titudine dierum.

CHAP. VIII, 4. COMMENTARIES ON ZECHARIAH. 195

He confirms what we have already stated, that the Jews
would be safe under the hand and protection of God, as he
would dwell among them. The cause ofa safe and quiet state
he made to be the presence of God. For when we have
peace with the whole world, we may yet disturb one another,
except the God of peace restrains us; inasmuch as mutual and
intestine discord may harass us, though we may be spared by
external enemies. It is then necessary in the first place, that
the God of peace and salvation should dwell in the midst of
us. But when we have the presence of God, then comes full
security. Suitably then does the Prophet now say, that yet
dwell would old men and old women in the midst of Jerusalem :
for since the time the Jews had returned, they had béen
harassed, we know, by continual wars; and it could hardly
be expected that they could live long ina state of incessant
troubles, while new fears were daily disturbing them. Since
then they were thus in incessant and endless dangers, the
Prophet gives them relief, and promises that there would be
to them yet a quiet habitation, so that both men and women
would live to extreme old age. Hence he says, There shall
yet dwell, &e.

Then he adds, @ staff shall be to man for his age, or on
account of multitude of days. This seems indeed to have
been said with no great propriety ; for it would have been
much better had vigour been given them, so that men failed
not through old age. Hence the weakness mentioned here
seems to have been a sign of God’s curse rather than of his
favour ; and on this account the Lord promises by Isaiah,
that old men would be vigorous and strong, (Is. lxv. 20;) so
that they felt not the disadvantage of age. But the design
of Zechariah, as we have already reminded you, was here
different ; for many by their daily complaints depressed the
minds of sais godly, declaring that they were deceived, and
saying that Jerusalem would not long stand, as they were
surrounded by so many enemies. Hence Zechariah shows,
that the Jews would be in no danger of falling by the hand
of enemies, as they would live securely without any external
disturbances ; for we know that many old men, half alive
through age and supporting themselves by a staff, cannot

196 THE TWELVE MINOR PROPHETS. LECT. CXLVIII.

be anywhere seen, except in a state of peace and quietness,
undisturbed by enemies.’

We now then perceive the design of the Prophet, which
was to show, that Jerusalem would be tranquil and in peace,
and that this would be the fruit of God’s presence ; for its
citizens would die through years, and not through the
violence of eternal enemies. To the same purpose is what
follows—

5. And the streets of the city 5. Et plateew urbis plene erunt
shall be full of boys and girls play- pueris et puellis, ludentibus in pla-
ing in the streets thereof. teis ejus.

He repeats and confirms the same thing by another repre-
sentation—that boys and girls would play in the streets and
on the public roads, which could not be during the troublous
time of war; for when arms clatter, the sound of trumpets
is heard, and assaults of enemies are dreaded, every one
keeps his children at home, and in public there is sad confu-
sion, and few are found abroad ; in short there is no cheer-
fulness even in children when fear is hanging over them.
We hence see, that what is here promised is a state of quiet-
ness to Jerusalem; for God would keep off the onsets of
enemies—not that Jerusalem was ever exempt from all evils,
but that God’s defence was so effectual as to render them
safe amidst many and various dangers.

It is not needful here anxiously to raise the question—
Whether it is lawful to play during times of peace? for
the Prophet here took his language from the common habits
of men, and even from the very nature of things; for we
know that men give way to cheerfulness when no fear lays
hold on their minds, and that play and sport are allowed to
children. The Prophet meant only this, that though the
Jews might then have something to do with various enemies,
they would yet be in a state of peace and safety. He after-
wards adds—

1 « Longevity and a numerous offspring were especially promised under
the old dispensation, but uniformly in connection with obedience to the
law. Deut. iv. 40; v. 16, 33; vi. 2; xxxiii, 6,24; Is. lxv. 20.”—Hen-
derson.

CHAP. vilI.6. |§ COMMENTARIES ON ZECHARIAH. 197

6. Thus saith the Lord of hosts, 6. Sie dicit Iehove exercituum,
If it be marvellous in the eyes of Si mirabile est hoc in oculis reliquia-
the remnant of this people in these rum populi hujus in diebus illis,
days, should it also be marvellous in etiam in oculis meis mirabile erit ?
mine eyes? saith the Lord of hosts. dicit Iehova exercituum.

He sharply reproves here the lack of faith in the people ;
for as men are wont to measure whatever is promised by
their own understanding, the door of entrance for these pro-
phecies was nearly closed up when they saw that the fury
of their enemies could by no means be pacified. They had
indeed tried in various ways to check them, or at least to
conciliate them ; and we know that many edicts had been
proclaimed in favour of the Jews by the kings of Persia ;
but such was the common hatred to them, that new enemies
arose continually. On this account it is that the Prophet
now blames their want of faith ; and he points out, as by
the finger, the source of their unbelief when he says, that
they had no faith in God who spoke to them, because he
promised more than what they could conceive to be possible.
And this deserves notice, for if we wish to pull up unbelief
by the roots from our hearts, we must begin at this point—to
raise up our thoughts above the world ; yea, to bid adieu to
our own judgment, and simply to embrace what God pro-
mises ; for his power ought to carry us up to such a height
that we may entertain no doubt but that what seems to us
impossible will surely be accomplished. What the Prophet
calls “wonderful” is the same as impossible ; for men often
wonder at God’s works without believing them, and even
under the false pretence of wonder deny his power. Hence
when God promises anything, doubts immediately creep
in—“ Can this be done?” If a reason does not appear, as
the thing surpasses our comprehension, we instantly con-
clude that it cannot be. We thus see how men pretending
to wonder at God’s power entirely obliterate it.

When therefore the Prophet now says, If this be wonderful
in your eyes, shall it be so in mine? it is the same as though
he had said, “If you reject what I promise to you, because
it is not in accordance with your judgment, is it right that
my power should be confined to what you can comprehend ?”

198 THE TWELVE MINOR PROPHETS. LECT. OXLVIII.

We hence see that nothing is more preposterous than to seek
to measure God’s power by our own understanding. But he
seems to say at the same time, that it is useful for us to raise
upwards our minds, and to be so filled with wonder, while
contemplating God’s infinite power, that nothing afterwards
may appear wonderful to us. We now perceive how it be-
hoves us to wonder at God’s works, and yet not to regard
anything wonderful in them. There is no work of God so-
minute, but that it contains something wonderful, when it
is considered as it ought to be; but yet when raised up by
faith we apprehend the infinite power of God, which seems
incredible to the understanding of the flesh, we look down
as it were on the things below; for our faith ascends far
above this world.

We now see the true source of unbelief and also of faith.
The source of unbelief is this—when men confine God’s
power to their own understanding ; and the source of faith
is—when they ascribe to God the praise due to his infinite
power, when they regard not what is easy, but being satis-
fied with his word alone they are fully persuaded that God
is true, and that what he promises is certain, because he is
able to fulfil it. So Paul teaches us, who says, that Abra-
ham’s faith was founded on this assurance—that he doubted
not but that he who had spoken was able really to accom-
plish his word. (Rom. iv. 20.) Hence, that the promises
of God may penetrate into our hearts and there strike deep
roots, we must bid adieu to our own judgment; for while
we are wise in ourselves and rely on earthly means, the
power of God vanishes as it were from our sight, and his
truth also at the same time disappears. Ina word, we must
regard, not what is probable, not what nature brings, not
what is usual, but what God can do, what his infinite power
can effect. We ought then to emerge from the confined
compass of our flesh, and by faith, as we have said, ascend
above the world.

And he says, In the eyes of the remnant of this people, &e.
By this sentence he seems to touch the Jews to the quick,
who had already in a measure experienced the power of God
in their restoration; for thirty years before their freedom

CHAP. vill. 7,8. COMMENTARIES ON ZECHARIAH. 199

had been given them by Cyrus and Darius, they regarded
as a fable what God had promised them ; they said that they
were in a grave from which no exit could have been expect-
ed: they had experienced how great and incredible was
God’s power; and yet as people astonished, they despaired
of their future safety. This ingratitude then is what Zech-
ariah now indirectly reproves by calling them the remnant
of his people. They were a small number, they had not
raised their banner to go forth against the will of their ene-
mies ; but a way had been suddenly opened to them beyond
all expectation. Since then they had been taught by expe-
rience to know that God was able to do more than they
could have imagined, the Prophet here justly condemns them
for having formed so unworthy an idea of that power of God
which had been found by experience to have been more than
sufficient. He afterwards adds—

7. Thus saith the Lord of hosts, 7. Sic dicit Iehova exercituum,
Behold, I will save my people from Ecce ego servans populum meum
the east country, and from the west é terra orientis et é terra occasus
country ; solis ;

8. And I will bring them, and they 8. Et reducam eos, et habita-
ro me ok Ragen a ne pear : bunt ot ary mist alge et

m an erunt mihi in populum, et
will be their God, in truth and in ero illis in Deum, in Nedisla
righteousness. | justitia.

He pursues the same subject, and introduces a preface,
very necessary in so confused a state of things; for it was
very difficult to raise up desponding minds and to inspire
them with confidence, when pressed down with fear and
trembling. This is the reason why Zechariah repeats so
often, that he declared nothing but God’s commands only.

Behold, he says, I will save, or deliver my people. As dis-
persion took away hope, the Prophet restores it, and says,
that it would not be difficult to gather the people from all
parts of the world, when God stretched forth his hand; and
_ emphatical is the expression, J will deliver my people. God
then does here exalt himself, that we may learn to exalt his
power, and not to judge of it according to our own compre-
hension. J will deliver my people, he says, from the rising
as well as from the setting of the sun. This sentence then

200 THE TWELVE MINOR PROPHETS. LECT. OXLVIII.

is connected with the preceding, in which the Prophet briefly
shows that the Jews erred and acted perversely, when they
ascribed no more to God than what the judgment of their
own flesh dictated, or what seemed probable according to
the course of nature. As then he had taught them that
great wrong is done to God except he is separated from men,
and shines eminent above the whole world, he now adds,
that God, with whom nothing is wonderful or difficult, had —
resolved to gather his people, and from their dispersion to
restore them again to Jerusalem. The Prophet then says
here nothing new, but rightly applies what he had just said
of God’s infinite and incomprehensible power, which men
absurdly attempt to inclose in their own brains, and to at-
tach to earthly instrumentalities.

He then adds, I will restore them, and they shall dwell, he
says, in the midst of Jerusalem. He again confirms what I
have already stated,—that their return would not be in vain,
though many said, that the Jews had done foolishly in
having returned so quickly into their own country ; and they
condemned their determination, as though they had been
suddenly carried away by extreme ardour. Hence the Pro-
phet, in order to show that God had dealt faithfully with
his people, promises them here a safe and a perpetual habi-
tation at Jerusalem. They shall dwell, he says; that is,
“ As you now see that you have been gathered, so expect
that God will be your protector, so as to render you safe,
and to make Jerusalem to be again inhabited, as it had been
formerly.”

He afterwards adds, They shall be to me for a people, and
I shall be to them for a God. By these words the Prophet
confirms what he has hitherto taught, when he now speaks
of the renewal of the covenant ; for the whole hope of the
people depended on this one thing,—that God remembered
the covenant which he had made with them. This covenant
had indeed been broken, according to the usual language of
Scripture ; for the people, when removed into exile, thought
that they were cast away and forsaken by God. As then
the memory of this covenant had been buried as to the effect,
or as they say, apparently, the Prophet, in order to confirm

CHAP. vil. 7,8. COMMENTARIES ON ZECHARIAH. 201

what he has already said, expressly declares, that they would
be God’s people, and that he would be their God. We now
then understand why he adds, “I will be to them a God,
and they shall be to me a people.”

_. In the last place he says, in truth and righteousness ; that
is, “ settled and permanent shall be this felicity :” for when
God shows that he cares for his people, fhen follow outward
blessings, which are evidences of his favour. The Prophet
adds, that this shall be in truth and righteousness ; for God
will not be propitious and kind to his people only for a short
time, but will continue his favour to them to the end. As
then God intended to establish the safety of the city, he
testifies that he would be its God in righteousness, even in
sincerity, in good faith, and without dissimulation, and also
without any danger of changing.’ And how this was to be
fulfilled we shall hereafter see.

PRAYER.

Grant, Almighty God, that though we daily depart from thee by
our sins, we may not yet be wholly removed from the foundation
on which our salvation depends; but do thou so sustain us, or
even raise us up when fallen, that we may ever continue in our
degree, and also return to thee in true repentance; and whatever
may happen to us, may we learn ever to look to thee, that we
may never despair of thy goodness, which thou hast promised to
be firm and perpetual, and that especially while relying on thy
only-begotten Son our Mediator, we may be able to call on thee
as our Father, until we shall at length come to that eternal in-
heritance, which has been obtained for us by the blood of thine
only Son.—Amen.

1 Blayney and Henderson consider these words, “truth” and “ righteous-

ness,” as belonging equally to the two foregoing sentences, as applying to

the as well as to God. But they seem more properly to 1 fos

God, as truth connected with righteousness refers to his fait con-

firmed by his justice in the performance of his promise. God is true or

_ faithful, and further, he is righteous or just, so that what he has promised
will surely be fulfilled. See 1 John i. 9.—£d.

202

THE TWELVE MINOR PROPHETS.

LECT. OXLIX.

Lecture One Hundred and Forty-ninth.

9. Thus saith the Lord of hosts,
Let your hands be strong, ye that
hear in these days 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
laid, that the temple might be built.

10. For before these days there
was no hire for man, nor any hire
for beast; neither 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 be unto the
residue of this people as in the former
days, saith the Lord of hosts.

9. Sie dicit Iehova exercituum,
Roborentur manus vestre, qui au-

ditis in diebus his verba hee ex ore °

Prophetarum, qui (fuerunt) in die
quo fundata est domus Iehove exer-
cituum, et templum extrueretur.

10. Quia ante dies istos merces
hominis non fuit, et merces jumenti
nulla, et egredienti et venienti nulla
pax ab angustia (vel, pre afflictione,)
et emisi cunctos homines, quemque
in socium suum.

11. At nune non secundum dies
superiores ego (agam) cum reli-
quiis populi hujus (agam non est in

contextu, sed supplendum est,) dicit
Iehova exercituum.

Tuer Prophet having taught us that God was reconciled
to his people, does now seasonably exhort the Jews to pre-
pare themselves for work and strenuously to exert them-
selves in erecting the temple, and also in building the city:
for as we have stated, many were then become slothful, as
they thought that they were soon to be destroyed by their
enemies, and that what they built with great labour, toil,
and expense, would be presently demolished. Hence it was
that sloth had crept in, so that many had left off the build-
ing both of the temple and of the city: and we have also
seen elsewhere, that they were too intent on building their
own houses, and at the same time neglected the temple;
for each looked to his own private advantage, and also to
his own pleasures. The Prophet Haggai sharply reproved
this indifference, (Hag. i. 4;) and the Lord clearly, showed
that he had punished this their sloth; for they preferred
their own houses to the temple, and through want of faith
trembled, as though their restoration was a mockery. As
then the people by their ingratitude had almost wiped away
the recollection of their deliverance, the Prophet Haggai
severely reproved them; and Zechariah now touches on the
same subject.

_*.

7

CHAP. vill. 9-11. COMMENTARIES ON ZECIIARIAH. 203

Hence he says, that before they had begun the work of
building the temple, the land was sterile, as though it was
cursed by God, and that they were deprived of their hope,
and that whatever they attempted proved useless; but that
after they had begun, through the encouragement given
them by the Prophets, to take courage to build the temple,
things changed for the better, and that openly, so that it
was easy to conclude, that God had been previously dis-
pleased with them, but that now he was favourable, as all
- things went on prosperously. This change then was a clear
token both of God’s displeasure and of God’s favour; for he
had justly chastised his people as long as they were under
the influence of unbelief, so as not to proceed with the work
of building the temple; and afterwards the favour of God
had begun to shine on them, as God gave them abundance
of provisions, and proved in various ways that he was now
favourable to them. Zechariah therefore mentions these
things, that they might proceed more cheerfully with their
work, and not provoke God’s wrath, which they had pre-
viously found to have been so much to their loss, and that
they might seek to enjoy his blessing, which was now so
manifest before their eyes. This is the import of the whole.

He says, Thus saith Jehovah of hosts, Strengthened let be
your hands. He exhorts them to perseverance: but as men
become weak, and many things occur which enfeeble or
break down their courage, he uses the word, strengthen ;
for it is often necessary to gather new strength, and to con-
firm a pious resolution. Let us now then learn to apply this
doctrine to our own benefit, and let us understand what ex-
perience sufficiently teaches us, even this—that our hands,
though at first well prepared, are yet soon relaxed, and as it
were loosed, and even entirely fail, unless new strength be
now and then attained ; and that this is effected when we are
animated by God’s word, and rise superior to the trials which
enfeeble us. And Zechariah will presently inform us whence
this strength was to be sought, even from the promises which
they had already heard from the Prophets; for he would
have in vain exhorted them to persevere, had not the ground
of confidence been mentioned. For when God is silent, our

204 THE TWELVE MINOR PROPHETS. LECT. OXLIX.

minds, though before abundantly ready and willing, must
languish, and at length wholly fail.

We then see that there can be no courage in men, unless
God supports them by his word, so that they may recover
their lost strength and regain their alacrity. Had the Pro-
phet only bidden them to take courage, they might have
replied, that there was nothing in their circumstances to

encourage them ; but when the word of God was set before
them, every excuse was taken away; and they were now to
gird up the loins, and boldly to fight, inasmuch as God sup-
plied them with weapons.

Be strong, he says, ye who hear in these days these words
From the mouth of the Prophets. Though Zechariah is not
often concise in his words, but in many parts diffuse, yet he
is so here, and the whole verse is very emphatical ; for after
having said that they were not destitute of God’s promises,
he adds, “ in these days,” and also “ these words.” He in-
timates that they were not only taught a general truth, that
they were to render obedience, but that God himself would
be their leader to direct their steps and to show them the
way: in a word, he omits nothing to enable them to proceed
without difficulty with the work which they had begun.
There is then an emphasis intended by the demonstratives,
“these,” “these ;” for the Prophet intimates that God was
continually speaking to them, and that he announced not
only a general truth, but specific words, by which they might
guide their feet and their hands in every action. And he
says, that those words were heard from the mouth of the
Prophets, for God intended honour to be done to his ser-
vants; and it is, as it has been often stated, a true test of
faith, when God descends not himself from heaven, or does
not appear to us in a visible form, but makes use of men as
his ministers. Yet Zechariah briefly intimates, that the
Prophets are not the authors of the promises, which are
necessary to raise up, support, and stimulate our minds ; for
the Lord only employs their service; and this is what he
means by the word mouth.

He now adds, Who were in that day in which was founded
the house of Jehovah, in order to build the temple. Not much

—“) ae

CHAP. Vill.9-11. COMMENTARIES ON ZECHARIAH. 205

time had elapsed since they had begun again to build the
temple, and the foundations had been laid; but the work
had been discontinued through the unbelief of them all, and
also through the private regard of each to his own interest.
For as they were in suspense and doubtful, there arose sloth
and indifference, and avarice possessed them, so that they
despised the temple of God. But he says now that during
that short time God often spoke to them by his Prophets
with the view of correcting their delay and tardiness, for the
Prophet mentions here as it were but one day, for the purpose
of expressing how short the time had been. Less excusable
then was their sloth, since God daily spoke to them, and
confirmed by new Prophets what the former ones had said.’

It follows, For before these days there was no hire for man,
and no hire for beast, no peace to passengers, because I had
sent forth all men, each one against his friend. The Prophet
mentions here, as I have- already said, evidences of God’s
curse, by which the Jews might have learnt that he was
displeased with their neglect in disregarding the building of
the temple, for while omitting that they paid attention to
their domestic affairs. He therefore reminds them of what
might have made them to fear, lest they should go on still
to provoke God ; for they had been taught, to their great
loss, not to excite in this manner his displeasure: and
Zechariah, no doubt, as well as Haggai and Malachi, had

_ often addressed the people on this subject ; for we see how

prone is the disposition of us all to relapse into forgetfulness
when God in any measure relaxes in his discipline. We
presently shake off every fear when exempt from evils. This
is the reason why it is needful for us to be often reminded

1 The verse may be thus rendered—.
Thus saith Jehovah of hosts,
ey et be your hands,
in these days

Those very words from the mouth of the Prophets,

Which ye 5 Nea in the day of founding the house

Of Jehovah of Hosts, the temple, that it might be built.
As in a former instance, ch. ii. 4, M28, repeated, should be rendered
“these” and “those.” Blayney borrows after “which” the verb “ye
heard,” from the former line; but Henderson considers 127 to be under-
stood, “ which were spoken. »” ‘The former is the most obvious.—Ed.

206 THE TWELVE MINOR PROPHETS. LECT. CXLIX.

of those judgments of God which we have experienced, ac-
cording to what is done here by Zechariah.

Before these days, he says, there was no hire for man, and
no hire for beast ; that is, there was no profit from the labour
of men or of beasts. He takes it as granted, that men were
not tardy in their work, and that beasts performed their
labours, but that no fruit appeared. And whence was it the
labour of men and of beasts was unprofitable, except from
God’s curse, as the law testifies? (Deut. xxviii. 8.) For when
the Prophets speak of God’s curse they refer to the law, and
only apply to their present purpose what is stated generally
in the law. As then God declares in the law that he will
bless the work of the hands, Zechariah draws this inference
—that God was displeased when men and beasts toiled
laboriously without any advantage.

He then adds, There was no peace. When men labour in
vain, thirst and want of all things must follow ; for though
the labour of man, we know, is of itself of no value, yet when
blessed by God it is the means of promoting fertility, so that
the earth may supply us with food. On the other hand, when
the labour of man is barren, even the earth itself refuses to
bring forth fruit. It was then no light calamity when God
visited the people with poverty and famine. But another
evil is added, no less dreadful and even more grievous—
that the land was so harassed by enemies that no travel-
ling was safe. Hence he says, that there was no peace to
him who went out or to him who came in; that is, there was
no free or peaceable travelling, but they were exposed to
pillage and plunder. In a word, Zechariah teaches us here,
that the Jews were under a curse both within and without, for
the land disappointed those who cultivated it, as it yielded
no fruit, and then they were exposed to hostile assaults.

With regard to the words, I¥M {/3, men etsar, some render
them, on account of distress, “there was no peace on ac-
count of distress.” But we may retain the proper meaning
of the preposition {/2, men, “there was no peace from dis-
tress ;” that is, there were none safe from inconvenience and
molestation."

1 Calvin has in this instance followed the Septuagint, and so has New-

F
;
|

CHAP. VII. 9-11. COMMENTARIES ON ZECHARIAH. 207

The reason is added, Because God had sent forth all men,
each one against his neighbour. The Prophet designedly
subjoined this, that the Jews might know that these evils
could not be ascribed to fortune, as though men did rise up
thoughtlessly one against another. Hence he reminds them
that their quietness was disturbed by the just and hidden
judgment of God, for he can turn as he pleases the hearts
of men; he now inclines them to humanity or to mercy,
and then he turns them to madness and ferocity. That the
Jews might know that they had to do with God, the Pro-
phet declares here that men had been sent forth, that they
might mutually rage and assault one another.

Hence they who use the word permit, not only take away
from what the Prophet means, but wholly pervert his doctrine
and extinguish its light altogether: for God does not say
here that he was still when the Jews ill-treated one another ;
but he meant to have this attributed to his judgment.
For when almost the whole world was hostile to a few men,
and those related to one another, they ought surely to have
been united among themselves; for necessity conciliates
even the most alienated, and even pacifies those who have
been previously the most violent enemies. Since, then, the
Jews were assailed by foreign enemies, they ought to have

come; but the Targum has “ propter hostem—on account of the enemy ;”
and the same is the most common meaning of the Hebrew; and such is
the rendering of Drusius, Marckius, Dathius, and Henderson. We may
give this literal version of the whole verse,—
10. For before those days,

The hire of man, it was nothing ;

And the hire of beast, not any ;

And to the goer and the comer,

No peace from the enemy ;

And I sent forth every man,

Each one against his neighbour.
__ The word “¥ is perhaps more strictly an oppressor than an enemy,
though it be often rendered by the latter word. The verb means to
straiten, to confine, and thus to distress, to afflict, or to oppress. Nota
foreign but a domestic enemy is here meant, as intimated in the two last

lines. The “sending forth” shows that these enemies were robbers; and

this is also evident from the statement that “ goers” and “comers” were
not safe. Hence our version and that of Newcome are wrong, in which
* I set” is found instead of “I sent forth,” the proper meaning of the verb
used here. “I sent” of Henderson is not quite correct, for the idea is
not fully expressed.— Ed.

208 THE TWELVE MINOR PROPHETS. LECT, OXLIX.

been friends among themselves, or at least to have been so
softened as not to be so hostile towards one another. As
then they raged against their own bowels, so that no one
spared his own friends, God more fully shows by this cir-
cumstance that he was the author of these confusions. And
how God kindles the hearts of men to ferocity, and is yet
free from all blame, has been explained elsewhere. God
indeed executes his righteous judgments, when he sets men
one against the other; and if we inquire into the cause and
the end, we shall find that men are in this way justly
punished. As then in God’s judgments there ever shines
forth the highest equity, there is no reason for men to try
to implicate him in their own perdition, or to devolve on him
a part of the blame. God then justly excites the hearts of
men into madness, and yet men themselves bear the whole
blame, though God draws them here and there against their
will, and makes use of them as his instruments; for the
hidden purpose of God does not excuse them, while nothing
is less their object than to obey his word, though they are
guided by his hidden operation. We know that no work
pleases God, but when there is a willing obedience, which
none of the reprobate ever render; and we also know that
all works are to be judged according to the end designed.
We must therefore consider what was the reason that God
thus set men against one another, and what end he had in
view. But we have elsewhere discussed this subject at
large.

Let us then now, in short, bear this in mind, that the
Jews mutually harassed and distressed one another, not by
chance, but because the Lord, who was their enemy and
whose wrath they had provoked, had sent them forth as
enemies among themselves.

He afterwards adds, But now, not according to former
days, shall I be to the remnant of this people, saith Jehovah
of hosts. Zechariah now reminds them that things had
changed for the better, as it was evident that God was
propitious tothem. And ifthe cause of this change be asked,
the answer is, the building of the temple. If nothing had
been said by the Prophets, the Jews might have only con-

CHAP. vill. 12. COMMENTARIES ON ZECHARIAH. 09

jectured, but every doubt had been removed ; for God had
threatened them with punishment which he afterwards in-
flicted, and then he exhorted them to repentance, and said
that he would be reconciled to them: when the Jews rightly
considered these things, they had no need of having re-
course to conjectures. It was indeed fully-evident that God
regarded them with favour, and that the fruits of his favour
were before their eyes; and they were thus encouraged to
proceed with the work of building the temple. It now fol-
lows—

12. For the seed shall be pros- = 12. Quia semen pacis, vitis pro-

; the vine shall give her feret fructum suum, et terra pro-

Fruit, and the ground shall give her feretfructum suum (est quidem aliud

increase, and the heavens shall give nomen, sed idem significat,) et cceli

their dew; and I will cause the dabunt rorem suum; et possidere

remnant of this ‘people to possess faciam reliquias populi hujus omnia
all these things. hee.

Here Zechariah promises the continuance of God’s favour,
which the Jews had now begun to taste. God then had in
part openly showed that he was a Father to the Jews, by
dealing liberally with them: but in order more fully to
strengthen them in their perseverance, Zechariah says that
this fayour would be continued.

And he says first, that there would be the seed of peace.
Some think that it is called the seed of peace because the
_ eultivation of the fields, while the assaults of enemies were
dreaded, was deserted ; no one dared to bring out his oxen
or his horses, and then even when the husbandmen sowed
their fields, it was not done as in seasons of quietness and
security. As then the fields, when badly cultivated in times
of war, do not produce a full crop, so they think that it is
called the seed of peace, when husbandmen are permitted
to employ necessary labour, when they are free from every
fear, and deyote securely their toils on the cultivation and
the sowing of their fields) Others explain the seed of peace
to be this—that it is so when neither storms, nor tempests,
nor mildew, nor any ,other evils do any harm to the corn
and fruit. But as mie, shelum, means often in Hebrew

prosperity, we may so take it here, that it would be the
VoL. v. a)

210 THE TWELVE MINOR PROPHETS, LECT. CXLIX.

seed of peace, that is, that the seed would be prosperous ;
and this interpretation seems to me less strained. J¢ shall
then be the seed of peace, that is, it shall prosper according
to your labour ; what is sown shall produce its proper fruit."

There is added an explanation—The vine shall yield tts
fruit, and the earth shall yield its increase, and the heaven
shall yield its dew. We hence conclude that it was called
the seed of peace, because the husbandmen gained their ob-
ject when the earth, irrigated by the dew of heaven, was not ~
sterile, and when the produce was abundant, when there was
plenty of corn and wine, and of other things. There is then
peace or prosperity as to the seed, when the corn grows ac-
cording to our wishes, and comes to maturity, and when
heaven responds to the earth, and withholds not its dew, as
we have seen in another place. In short, God testifies that
the remnant of his people should abound in all good things,
for the heaven would not withhold from them its rain, nor
the earth shut up its bowels.

But God ever recalls his people to himself, that they may
depend on his blessing ; for it would be a cold doctrine were
we not persuaded of this—that the earth is not otherwise

1 Tt is not easy to know the precise meaning of this phrase, capable as
it is of various explanations. Jerome, Grotius, and Marckius consider
“the remnant,” mentioned in the preceding ‘verse, as meant by the seed,
« For the seed shall be peace,” or peaceable, instead of being rebellious as
before. The verse, as stated by Marckius, may be thus rendered,—

For to’ the seed of peace
Shall the vine yield its fruit, &.

But what seems most consonant with the whole passage, is to regard
yor as meaning seed-time or sowing, (Gen. viii. 22,) and to consider DIY
to be, in its ordinary sense, as signifying peace or peaceable. It was said
before, in verse 10, that there was no peace to goers and comers, such as
went forth to labour in the field: but now there was to be a different state
of things. Then the version would be,—

12. For the sowing-time will be peaceable ;
The vine shall give its fruit,
And the land shall give its increase,
And the heavens shall give their dew:
Yea, I will cause the remnant of this people
To inherit all these things.

But most follow Calvin’s view: so do Newcome and Henderson.

Blayney considers Yt a participle, and construes the words in connec-
tion with the former verse, “I will not be to the residue of this people such
as I was in former days,” (that is, a sower of discord, as verse 10,) “ but
a sower of peace.” This certainly makes the construction easier.—EZd.

CHAP. VIII. 13. COMMENTARIES ON ZECHARIAH. 211

fruitful than as God gives it the power of generating and of
bringing forth. We ought therefore ever to regard the
blessing of God, and to ask of him to supply us with food,
and to pray him every day, as we are taught, to give us our
daily bread. But few do this from the heart, and hardly
one ina hundred so turns his thoughts to God’s hand as
firmly to believe that he daily receives from him his daily
food. We now understand what the Prophet means in these
words. It now follows—

13. And it shall come to pass, that 13. Et erit, quemadmodum fu-
as ye were a curse among the heathen, istis maledictio inter gentes, do-
O house of Judah, and house of Israel; mus Iehudah, et domus Israel ; sic
so will I save you, and ye shall be a servabo vos et eritis benedictio:
blessing: fear not, but let your hands ne timeatis, roborentur manus
be strong. vestree.

He goes on with the same subject, and in this verse he
states two contrary things, in order to render more clear
what he teaches here—that while God was angry the earth
was barren, and all things went on unhappily with the Jews;
but that when God had begun to be reconciled, the earth
had as it were changed its nature, and brought forth plenti-
fully, and that they were in every way made blessed.

Hence he says, As ye have been a curse, &c. Here again
he mentions and reminds them how miserable they were
while they minded only their private interest, and by ne-
glecting the temple manifested their impiety and ingrati-
tude ; for what ought they to have been more ready to do
when they returned to their country than to build the
temple, and to offer there sacrifices to God, in order to avow
him as the author of their deliverance? But the temple was
neglected ; and the Prophet concludes that they must have
been extremely forgetful, if they did not consider what their
condition was as long as they had no care for the temple;
and he says that they had been a curse among the nations ;
that is, that they were an example of a curse, according to
the threatening of the law. For it is a mode of speaking
frequent in Scripture, that the people were a curse ; and the
common formula of cursing was—“ Let the Lord curse thee

212 THE TWELVE MINOR PROPHETS. LECT. CXLIX.

as he does the Jews.” Zechariah then says that the Jews
had been a curse, that they had not only been smitten by
God’s hand, but that they had been given up to calamities,
in order that they might become to all detestable, and bear
in a manner signs of God’s wrath imprinted on them. Who-
ever then at that time looked on a Jew, he might see that
he had the appearance of bearing a curse. In short, Zecha-
riah means that the Jews had been punished in a manner
not common or usual, but that God had executed on them
dreadful judgments, which made it evident to all that he
was grievously offended with them. Ye have been then a
curse among all nations."

He then adds, So I will save you, and ye shall be a bless-
ing. The word save is introduced that God might more
clearly set forth his favour, lest the Jews should think that
the change had been effected by fortuitous chance; for we
know that men’s thoughts soon change, and they feign this
or that cause that they may obscure God’s providence.
God then, before he promises that they should be a blessing,
says that he would save them. What it is to be a blessing
may be easily learnt from the opposite clause. They are
then said to be a blessing who bear evident tokens of God’s
favour and kindness. So the Prophet means, that when
people wished to be prayed for, or when they wished well
to one another, this would be the common form of their re-
quests—‘ May God bless us as he blesses his chosen people:
as the Jews are dear to God, so may he favour us with the
same or similar kindness.” Thus then we see that the Jews
were a curse, when exposed to extreme reproaches ; and that
they became a blessing when God manifested towards them

1 Calvin takes no notice of the words “ House of Judah, and house of
Israel.” This has occasioned difficulty to some interpreters. But New-
come thinks that “many of the ten tribes” returned with “the house of
Judah” from captivity, and are here addressed. Henderson is of the same
opinion, and adds these remarks—“ They also (that is the house of Israel)
returned to Palestine, M57 D2, in the very days (ver. 15) to which it
(the prophecy) refers. All attempts to discover them at more recent pe-
riods have proved utterly fruitless; and the idea that they must still exist
somewhere in the world, and are still to be restored in their tribal state,
has arisen from misconstruction of those prophecies which refer to the
return from Babylon.”—£d.

CHAP. vi1t. 13. COMMENTARIES ON ZECHARIAH. 213

tokens of favour, and showed in reality, or by the effect, that
he was pacified towards them.

He says, in the last place, Fear ye not ; strengthened be
your hands. He exhorts them to entertain hope, for fear
stands opposed to confidence ; and fear, proceeding from
unbelief, cannot be otherwise dissipated but by God’s pro-
mises made to us, which chase away all doubts.) Rightly
then does the Prophet teach us that the Jews had no reason
to fear, for he declares that God was propitious to them.
We indeed know that all fear cannot be wholly driven away
from the hearts of men ; for it would be necessary to deprive
us of every feeling before we could regard dangers without
fears. But though fear is natural to us, and occasions of
fear ever occur to us, yet the fear of unbelief may be dis-
pelled by faith ; and hence it is no wonder that God con-
demns fear, when he promises salvation to his elect. But
as I have said, we ought to observe that there is here a
contrast between condemnable fear and that confidence
which relies on God’s word. We must also add, that the
confidence of God’s children is never so complete that they
are free from all fear, even the fear of unbelief; but still we
ought to struggle against it, so as not to be hindered in the
course of our calling. And this we learn more fully from
the end of the verse.

Strengthened be your hands. But why does the Prophet
forbid the Jews to fear? even for this purpose,—that they
might arouse themselves for the work which the Lord had
allotted to them, and not allow fear to retard them or to pre-
vent them to persevere.

We now then perceive how the faithful become prepared
and ready to render service to God: sloth must first be
shaken off—but how? even by having fear removed. What
is the remedy for healing fear? even to recumb on the pro-
mises of God ; for when our minds are composed, the hands
and the feet and all the members will be ready to do their
office. Alacrity both of mind and heart and of all the mem-
bers follows, when fear is shaken off, and when men begin
so te rely on God’s word, as to know that his help is enough

for them against all dangers, and to dread nothing, being

Yo.

214 THE TWELVE MINOR PROPHETS. LECT. OL.

convinced that the Lord will by his power remove all hin-
derances. {

PRAYER.

Grant, Almighty God, that as thou seest us to be cold and frigid,
when all our actions ought to be consecrated to thee, and all our
members to be devoted to thy service in obedience to thy word,
—O grant, that we may every day courageously strive. against
our natural indifference, and contend with all hinderances, and
boldly repel all assaults which Satan may make, so that though
our fervour may not be such as it ought to be, we may yet with
sincere desire and genuine affection of heart ever advance in the
course of our calling, until we reach the goal and be gathered
into thy kingdom to enjoy the victory which thou hast promised
to us, and with which thou also daily favourest us, until at length
it be fully enjoyed, when we shall be gathered into thy celestial
kingdom, through Christ our Lord.—Amen.

Lecture One Bundred and Siftieth.

14. For thus saith the Lord 14. Quia sic dicit Iehovah exercituum,
of hosts, As I thought to punish Quemadmodum cogitavi malum inferre
you, when your fathers provok- vobis dum me inflammarunt (aut, provo-
ed me to wrath, saith the Lord carunt) patres vestri, dicit Iehova exerci-
of hosts, and I repented not ; tuum; et non peenituit me;

15. So again have I thought 15. Sic conversus sum, cogitavi diebus
in these days to do well unto istis benefacere Ierosolyme et domui Ie-
Jerusalem, and to the house of hudah, ne timeatis.

Judah: fear ye not.

THE Prophet confirms the truth in the preceding verse,
when he said that there would be a wholly different lot to
the Jews, as they would in every way be blessed. He shows
the cause of the change; for God would begin to favour
them, who had been before displeased with them. We in-
deed know that the Holy Spirit everywhere calls men be-
fore God’s tribunal, that they may know that no adversity
happens to them, except through their sins. So also in this
place Zechariah reminds us, that God had been angry with
the Jews, because they had provoked his wrath. But now
a promise is added, that God had turned; not that he had
changed his mind, but he meant to show that he was paci-

es:

ad Ser
ae
-

CHAP. VIII. 14,15. COMMENTARIES ON ZECHARIAH. 215

fied." We indeed know that we are to judge of God’s love
or hatred to us by outward things; for when God treats us
severely, manifest tokens of his wrath appear; but when he
deals kindly with us, then the fruit of reconciliation seems
evident. According to this view does he now say, that God
was of another mind than formerly towards the Jews; for
he designed to show them kindness, having before sharply
and severely chastised them. But we must more particularly
consider each part.
He says, that as God had previously resolved to punis

the Jews, he was now inclined to show mercy, and that they
would find him as it were changed and different from what
he had been. These verses, as I have said, are explanatory ;
for the Prophet had briefly promised that the Jews would
be a remarkable example of being a blessed people, but he
now shows why God: had previously inflicted on them so
many evils and calamities, even because their fathers had
provoked his wrath. And when he says that he had visited
them on account of the crimes or sins of their fathers, we
must understand this of the body of the people. Superfluous
then is the question which some interpreters moot, Whether
God punished the children for the sins of their fathers, when
yet he declares in another place, that the soul that sins shall
die: for in this place the Prophet does not distinguish the

fathers from the children, but intimates that God had not

1 Some, as Drusius, Newcome, and Henderson, as well as our own
translators, have regarded this verb “ ed” as used here adverbially,
as it is evidently in some places, “ So again have I thought,” or purposed :
but the construction here is not the same as when it occurs in that sense ;
and it is to be taken here in contrast to the not repenting in the preceding
verse. God in the former instance did not turn, or change, or repent ;
but now he is said to have turned. I render the two verses thus,—

14. For thus saith Jehovah of hosts,—
As I fully purposed to render evil to you,
Because your fathers made me extremely angry,
Saith Jehovah of hosts,
And I did not repent ;
15. So have I turned, and fully purposed in these days
To do good to Jerusalem,
And to the house of Judah; fear not.
The verb DD? is more than to think or to purpose; it being a reduplicate
verb, it signifies to purpose firmly or fully. The Septuagint and the
Syriac version supply and before it in verse 15.—Ed.

216 THE TWELVE MINOR PROPHETS. LECT. OL.

been propitious to the Jews, because they had before greatly
provoked his wrath. There is yet no doubt, but that every
one justly suffered the punishment of his iniquity. The
import of the whole is, that the Jews gained nothing by
evasion, for God had not without reason visited them, but
had rendered a just reward for their sins. This is one
thing.

What he adds, that God repented not for being thus angry,
means the same as though he had said, that the Jews through |
their perverseness had only rendered God’s rigour inflexible.
Zechariah then reminds us, that when men cease not to add
evils to evils, and obstinately rush on as though they would
make war with God, he then becomes as it were obstinate
too, and according to what is said in the eighteenth Psalm,
“deals perversely with the perverse.” The reason then why
God declares that he had been implacable to his people, is,
because the wickedness of those whom he had spared and
long tolerated was become unhealable; for when he saw
that they were wholly perverse, he armed himself for ven-
geance.

And hence we may gather a general truth,—that God
cannot be intreated by us, except when we begin to repent ;
not that our repentance anticipates God’s mercy, for the
question here is not, what man of himself and of his own
inclination can do; as the object of Zechariah is only to
teach us, that when God designs to forgive us, he changes
our hearts and turns us to obedience by his Spirit ; for when
he leaves us in our hardness, we must necessarily be ever
afflicted by his hand until we at last perish.

We must at the same time notice what I have also referred
to,—that God here closes the mouths of the Jews, that they
might not murmur against his severity, as though he had
dealt cruelly with them. He then shows that these punish-
ments were just which the Jews had endured; for it had
not been for one day only, but for a continued succession of -
time, that the fathers had excited his wrath. The reason
why he speaks of the fathers rather than of themselves is,
because they had for a long series of years hardened them-
selves in their wickedness, and corruption had become in

CHAP. VIII. 16,17. COMMENTARIES ON ZECHARIAH. 217
them as it were hereditary. He now says that he had turned ;
not that he was of another mind, as we have already said,
but this is to be understood of what the people experienced ;
for God seemed to be in a manner different, when he became
kind to them and showed them fayour, having before mani-
fested many tokens of vengeance.

Now at the end of the verse the Prophet reminds us of
the application of his doctrine, even to encourage the Jews,
that they might go on with alacrity in the work of building
the temple. But we have said that we ought to be armed
with God’s promises, so that we may with courageous hearts
follow wherever he may call us; for we shall all presently
faint except we find that the hand of God is present with
us. Since then we are by nature slothful and tender, and
since inconstancy often creeps in, this is our only remedy,—
that when we seek to go on in the course of our calling to
the end, we know that God will be ever a help to us; and
this is what the Prophet now teaches us. He then applies
what he had before promised to its legitimate purpose,—to
encourage the Jews to lay aside their fear, courageously to
undertake their work, and to expect what was not yet evi-
dent, even a complete restoration. It follows—

16. These are the things that ye
shall do, Speak ye every man the
truth to his neighbour; execute the
judgment of truth and peace in your
gates :

17. And let none of you imagine
evil in your hearts against his neigh-
bour; and love no false oath: for
all these are things that I hate, saith
the Lord.

16. Hee verba que facietis (Hee
sunt, nam nomen DMD est super-
vacuum, Heec sunt igitur qu facie-
tis,) Loquimini veritatem, quisque
cum socio suo; veritatem et judi-
cium pacis judicate in portis vestris ;

17. Et vir (et quisque) malum so-
cio suo ne cogitetis in cordibus ves-
tris; et jusjurandum mendacii ne

iligatis; quia omnia hec sunt que
odio habeo, dicit Iehova.

Zechariah exhorts them here to true repentance, by show-

ing that more things were to be hoped for than what they
saw with their eyes; and at the same time he shows that
it was not enough for them assiduously to build the city and
the temple ; but he requires other things, even that they
should observe integrity and justice towards one another.
We indeed know that the Jews were so given to their own

218 THE TWELVE MINOR PROPHETS. LECT. CL.

ceremonies, that they thought that holiness existed in them:
and this error Zechariah had before condemned, and now he
inculeates the same truth,—that if they wished to have God
propitious to them, and also wished to enjoy continually that
goodness which they had already tasted, they were to strive
to secure it not only by sacrifices and other ceremonies, but
especially by attention to justice and equity.

But the Prophet does not here mention every part of an
upright life, but only refers to some things. This mode of
speaking is quite common, as we have already often noticed.
The Prophet then states a part for the whole; but still he
includes generally the whole of the second table, when he
says that these things were to be observed,’ even that they
should speak the truth ; that is, deal faithfully with one an-
other, abstain from every falsehood and deceit, and from
every kind of craftiness,—and also that they should execute
justice in their gates. And because he names neighbours
here, it would be very absurd for any one hence to conclude,
that it is lawful to defraud strangers, or those with whom
we have no near connection: but the Prophet by this term

1 Literally it is, “ These the words which ye shall do.” The term
“words” means here what the words contain, and may therefore be ren-
dered, “ commands,” or “ do” may be translated “ observe :”’—

These are the commands which ye shall do,—
Speak the truth, each one to his neighbour ;
The truth and the judgment of peace
Pronounce in your gates.

Instead of “ Pronounce,” Newcome has “ Determine,” and Henderson,
as in our version, “ Execute ;” the more literal rendering is “ Judge :” but
the verb often means to decide, to determine, to declare a thing as a judge,
or to pronounce sentence in a cause. What they were required here was
to pronounce what was true and right according to the law, and to give
such a judgment as was calculated to promote peace and concord, “ b
deterring the litigious,” as Newcome observes, “ and punishing the evil
doer.” Jerome, Drusius, Pemble, Henry, and Grotius, give the same view
of “ the judgment of peace;” but Henderson agrees with Calvin, and ren-
ders it “ sound judgment.” The former view is most to be approved, as
the latter is less distinct, for “ true” and “ sound” are nearly the same.
“ Let the judges,” observes Henry, “ that sit in the gates, in all their
judicial proceedings have regard both to truth and to peace; let them take
care to do justice, and to accommodate differences, and prevent vexatious
suits. It must be a judgment of truth in order to peace; and a judgment
of peace as far as is consistent with truth, and no further.”

The words, “ speak the truth,” Kimchi very beautifully explains thus,—
*‘ Speak not with one thing in your mouth and another thing in your
heart.” —Ed.

CHAP. vill. 16,17. COMMENTARIES ON ZECHARIAH. 219°

meant only to set forth the atrocious conduct of the Jews,
who spared not even their friends and their brethren.
Though then it is a wicked thing to deceive any one, even
the farthest from us, it is yet a greater crime when one lies
in wait for his near neighbour and brother: and we know
that this mode of speaking occurs everywhere in the law ;
for God, in order to restrain us from evil deeds, has set be-
fore us that kind of sin which we are constrained by the im-
pulse of nature to detest. Thus he speaks of secret hatred
as being murder. Then the Prophet in this place meant
more sharply to reprove the Jews, because such barbarity
had prevailed among them, that no one regarded his neigh-
bour, but raged as it were against his own bowels.

As to the words, truth and the judgment of peace, he in-
timates by them, that not only individuals were privately
given to evil deeds, but that also the court of justice was
full of frauds and wroyg acts, while it ought to have been
the sanctuary of justice. Though many may be perversely
wicked among the people, yet their audacity and wicked-
ness are always restrained, when the laws are put in force,
and uncorrupt judges rule. But the Prophet shows that the
judges had become like robbers, for there was no integrity
in the gates. He mentions truth first, for the judges craftily
perverted all truth by misrepresentations, as it is commonly
the case. For even the worst of men do not openly say that
_ they approve of a wicked deed ; but they find out disguises
by which they cover their own baseness, and that of those
who do wrong, whom they favour, when bribed with money.
It is then necessary that truth should have the first place in
courts of justice. By the judgment of peace he understands,
when his own is given to every one. Some think that what
is right is called the judgment of peace, because when mer-
cenary judges condemn and oppress the innocent, and for
gain’s sake patronize what is wrong, many tumults often
arise, and then open war ensues: but as the word peace
has a wide meaning in Hebrew, we may take the judgment
of peace as meaning only a calm and a rightly formed judg-
ment. The Jews, we know, administered justice in the
gates.

220 THE TWELVE MINOR PROPHETS. LECT. OL.

He afterwards adds, And think not evil every one against
his friend. Here the Prophet not only condemns open
wrongs, but also the hidden purposes of evil. We hence
learn, that the law was not only given to restrain men as it
were by a bridle, and that it not only contains a rule of life
as to outward duties, but that it also rules their hearts
before God and angels. The law is indeed really spiritual ;
and extremely gross and foolish are they who think that
they satisfy the law of Moses, when they abstain from mur- |
der and theft and other evil deeds; for we see that the
Prophets everywhere required a right feeling in the heart,
as Zechariah does in this place, who reminds the Jews, that
they were not to devise evil against their friends, no, not in
their hearts. He might have omitted the last words; but
he meant to condemn those frauds which were wont to be
covered by many and various disguises. Though then men
may not bring forth their wickedness, yet Zechariah shows
that God will punish it ; for whatever dwells within, however
concealed it may be from the eyes of men, however hidden
it may be in the depth of the heart, it must yet come to an
account before God.

He adds another kind of evil, even perjury, And toh not
the oath of falsehood. He might have said, Swear not to the
injury of thy neighbour; but there is to be observed here a
contrast between the perverted love of men and the hatred
of God. As then God hates a false oath as all other frauds
and falsehoods, so he forbids us to desire it: for if we wish
to please God, we must see what he requires from us, inas-
much as we designedly provoke his wrath when we desire
or covet what he declares that he hates. In a word, Zecha-
riah shows that God would be propitious and kind to the
Jews, provided they truly and from the heart repented, and
attended to what was right and just—not only to build the
temple, to offer sacrifices, and to observe other rites, but
also to form their life according to what integrity required ;
to labour not only by external acts to discharge their duties
towards their neighbours ; but also to cleanse their hearts
from all hatred, all cruelty, and all depraved affections. It
now follows—

CHAP. vill. 18,19. COMMENTARIES ON ZECHARIAH.

18, And the word of the Lord of
hosts came unto me, saying.

19. Thus saith the Lord of hosts,
The fast of the fourth month, and
the fast of the fifth, and the fast of
the seventh, and the fast of the
tenth, shall be to the house of Judah
joy and gladness, and cheerful feasts;
therefore love the truth and peace.

221

18. Et fuit sermo Iehove exerci-
tuum ad me, dicendo,

19. Sic dicit Iehova exercituum,
Iejunium quarti, et jejunium quinti,
et jejunium septimi, et jejunium de-
cimi (mensis,) erit domui Iehudah
in gaudium et letitiam et dies festos
bonos; ergo veritatem et pacem
diligite.

He confirms the same truth, that such would be the resto-
ration of the Church that all the memory of their sorrows
would be obliterated. We have already said, that some fasts
were observed by the Jews after the destruction of their
city. Before two only were mentioned, but now the Prophet
names four. In the fourth month the city was taken, and
in the fifth the temple was destroyed and burnt down; in
the seventh was Gedaliah slain, who had remained with the
residue of the people who had been gathered by him; and
the fast of the tenth month, as some think, was appointed
when the city was besieged. If so, the fast of the tenth
month preceded the rest, then followed the fast of the fourth
month, in the third place the fast of the fifth month, and,
lastly, the fast of the seventh month, on account of the death
of Gedaliah.

These then were tokens of mourning to the time of the

- restoration ; for when the city was besieged, God raised up,

as it were, a sign of dreadful vengeance; and when Nebu-
chadnezzar broke through the wall of the city, it was then
openly forsaken by God; after the burning of the temple
there remained no hope, except that some of the common
people continued in the land under the protection of Geda-
liah. The root, as it were, of the people was cut off, but
some thin fibres were remaining ; and when even these were
torn asunder, when all who could be found were led into
exile, the fayour of God had wholly disappeared as to the
outward appearance. It behoved then the Jews to be in
mourning and humiliation, that they might seek pardon
from God. We shall not then say, that these fasts were
without reason, and foolishly appointed by them, for they
were at liberty to testify their sorrow ; nay, it was an act

222 THE TWELVE MINOR PROPHETS. LECT. CL.

of piety humbly in their guilt to deprecate the wrath of the —
celestial Judge, when they perceived that he was displeased
with them. But God now promises joy, which was to extin-
guish all sorrow, as the rising of the sun drives away all the
darkness of the night.

But the Prophet seems to allude to what he had before
taught when he indirectly taunted the Jews, because they
were too anxious about keeping fasts, while they neglected
the main things. But the simple meaning is, that if the
Jews really repented and sincerely sought to return to God’s
favour, there would be an end to all their miseries, so that
there would be no need of fasting.

We must also remember that the design of fasting is this,
that those who have sinned may humble themselves before
God, and go as suppliants before his throne, that they may
confess their sins and condemn themselves. Fasting then
is, as it were, the habit of criminals when they desire to
obtain pardon from God ; for Christ says, that there is no
fasting at marriages and during festal days. (Matt. ix. 15.)
We then see that there is here promised a restoration which
was to put an end to every former cause of sorrow among
the people; not that these fasts of themselves displeased God,
for they were appointed, as we have said, for a good pur-
pose—that the people might thus exercise themselves in
acts of piety, and also stimulate and support their hope till
the time of their deliverance ; but Zechariah pursues what
he had begun—that God was now plainly reconciled, for he
favoured his people, and proved this by the blessings he be-
stowed.

With regard to festal days, we know that among other
things they are expressly mentioned by Moses, “ Thou shalt
rejoice before thy God.” (Deut. xii. 18.) When therefore
the Jews celebrated their festal meetings, it was the same
as though they stood before God, and were thus fully per-
suaded that they were in his presence. Forasmuch then as
God thus designed to exhilarate his people by festivals, the
Prophet does not without reason say, that the fasts, which
had been signs of mourning, would be turned into joy and
into festal days. Moreover, the Prophet thus speaks, because

CHAP. vil. 18,19. COMMENTARIES ON ZECHARIAH. 223

the observance of the law, which prevailed while the people
were in a state of security, had been interrupted in their
exile—as though he had said, “ As God expelled you toa
foreign land, and made you while exiles from your country
to grieve and mourn, so now being restored you shall have
joy, and religiously keep your festal days.” And thus he
indirectly reproves the Jews for having deprived themselves
of their festal days, in which the law invited them to rejoice,
for they had profaned them. God would not have suffered
to be discontinued what he had commanded, had not reli-
gion been corrupted ; for on this account it was that things
changed for the worse, and that sorrow succeeded, which is
here designated by fastings.

At length he concludes by saying, Love ye then truth and
peace. By truth he means integrity, as we have said before ;
and Zechariah includes in this word the whole of what is
just and right: for when our hearts are cleansed, then the
rule of justice and equity is observed. When then we deal
sincerely with our neighbours, all the duties of love freely
flow from within as from a fountain. As to the word peace,
it may be explained in two ways: either as in the former
instance when he mentioned the judgment of peace in the
sense of judgment rightly formed, and thus to love peace is
to love good order ; or it may be taken for God’s blessing,
as though the Prophet said, “If ye wish to be in a good and
prosperous state, observe integrity towards one another;
for God will ever be present by his blessing, provided ye be
sincere and faithful." Ye have in a manner sought a curse

1 Tt is better to regard “ peace” here in its ordinary meaning, as opposed
to strife and contention, as “truth” is to falsehood and deceit. They
were to “love truth” and not falsehood, and also “peace” and concord,
and not discord and contention.

The }, vau, at the beginning of this sentence has been variously rendered :
“only” by Jerome and Drusius; “therefore” by Calvin and Blayney ;
“but” by Newcome and Henderson. But there is no need of all this.

_ Let the whole passage be rendered in a See a form, and it may have
its usual meaning as a copulative, as in

e following manner,—
Thus saith Jehovah of hosts,—

Let the fast of the fourth, and the fast of the fifth,

And the fast of the seventh, and the fast of the tenth month,
Be to the house of Judah

For exultation and joy,

224 THE TWELVE MINOR PROPHETS. LECT. CLI.-

for yourselves, and dried up as it were the fountain of God’s
blessings by your wickedness and your frauds. If then
truth reign among you, all felicity shall accompany it ; for
the Lord will bless you.” I shall not proceed farther now.

PRAYER.

Grant, Almighty God, that as thou invitest us so kindly and gra-
ciously to thyself, we may not be refractory, but with every evil
affection subdued, offer ourselves to thy service; and since thou
requirest nothing else from us but to observe what is right to-
wards one another,—O grant that we may be mindful of that
brotherhood which thine only-begotten Son has consecrated by
his own blood, and call on thee as our Father, and prove by the
whole of our conduct that we are thy children; and may every
one of us so labour for one another, that being united in heart
and affection, we may with one consent aspire after that blessed
life, where we shall enjoy that inheritance which has been pre-
pared and obtained by the blood of thy Son, and through him
laid up for us in heayen.—Amen.

Recture One Bundred and Fitty-first.

20. Thus saith the Lord of hosts,
It shall yet come to pass, that there
shall come people, and the inha-
bitants of many cities:

21. And the inhabitants of one
city shall go to another, saying, Let
us go speedily to pray before the
Lord, and to seek the Lord of hosts ;
I will go also.

22. Yea, many people and strong

And for cheerful seasons ;
And love ye truth and peace.

20. Sic dicit Iehova exercituum,
Adhue quando venient populi et
incole urbium magnarum (ve/, mul-
tarum ;)

21. Et venient incole unius ad
alteram, dicendo, Eamus eundo
ad deprecandam faciem Iehove, et
querendum Iehovam exercituum ;
ibo etiam ego.

22. Et venient populi magni et

« Exultation,” Ww, is the outward expression of joy; the most obvious
thing is mentioned first, as often is the case in Scripture, and then the

source from which it proceeds, even joy.
—good seasons, or festivals, or solemnities.

“ Cheerful” is literally “ good,”
“The Hebrews,” says Gro-

tius, “ were wont to call those days good which were appointed for rejoic-
ing.” This passage contains the answer to the inquiry mentioned in ch.
vil. 3; but the answer refers not only to one fast but to all the fasts which
the Jews had instituted.— Ed.

apr sw ee a oe

CHAP. Vill. 20-22. COMMENTARIES ON ZECHARIAH. 225

nations shall come to seek the Lord gentes robuste ad querendum
of hosts in Jerusalem, and to pray Iehovam exercituum [Ierosolyma,
before the Lord. et deprecandam faciem Jehove.

' Tue Prophet here extends his discourse still farther; for
he promises not only the complete restoration of his chosen
people, but also the propagation of the Church; for God,
he says, will gather a Church for himself from many and
remote nations, and unite many nations in one body. And
this ought to have availed especially to animate the Jews,
as they were thus taught that the temple was built, not
only that God might be worshipped by one nation, but by
all nations. Moreover, as before this time some had come
from distant lands to worship God, the Prophet may seem
here to have this in view by using NY, oud, the adverb of
time.’ But he not only declares that some would come, as
in the time of Solomon, but as I have already said, he pro-
mises here something more remarkable—that the temple
would not belong peculiarly to the Jews, but would be com-
mon to all nations; for there is to be no language and no
nation which is not to unite in the true worship of God.
But let us consider the words of the Prophet.

He begins by saying, that God was the author of this
prophecy ; and this was said to secure credit. There was
need, as we have said, of no common authority, since he
was here speaking of what was incredible. There was only
a handful of people returned to their country, and many
dangers surrounded them almost every day ; so that many,
wearied with their present condition, preferred exile, and
regret for their return had now crept into the minds of many,
for they thought that they had been deceived. Since then
the state of the people was such, there was need of some-
thing more than ordinary to confirm what is here said—that
the glory of the second temple would be greater and more

1 There is a difficulty in the construction here. The best solution is
t of our version. followed by Grotius, Newcome, and others; there is
understood the auxiliary verb, “it shall be:” so the rendering would be,
Yet it shall be that come shall people
And the inhabitants of many cities.
There is a similar instance in verse 23, where the auxiliary verb is to be
understood, and (WS must be rendered that. —Ed.
VOL. V. P

226 THE TWELVE MINOR PROPHETS. LECT. CLI.

eminent than that of the first: J¢ shall yet be, he says.
Though a comparison is implied, there is yet no equality
expressed, as though some few only would come. But as
there had been no temple for seventy years, and as the
temple, now begun to be built, was in no high esteem, but
mean and insignificant, the Prophet says, that the time
would yet come, when nations and inhabitants of great
cities would ascend into Jerusalem. We may indeed render
M34, rebut, many or great, for it means both ; but the Pro-
phet, I think, speaks of great cities; and the reason will
presently appear.

It follows, Come shall the inhabitants of one to one, that is,
the inhabitants of one city to another; saying, going let us
go, &c. He means by these words, that there will be a
mutual consent among all nations, so that they will stimulate
one another, and thus unite together their exertions. We
here see that the Prophet’s object was to encourage the Jews
to entertain good hope, and thus to cause them to persevere,
so that they might not doubt but that success would attend
their work and labour, because the Lord would have himself
worshipped at Jerusalem, not only by themselves but also
by all nations. But as the Jews could not believe that
nations could by force be drawn there, he teaches them, that
their assembling would be voluntary; he says that those who
had been before extremely refractory would be disposed to
come of their own accord, so that there would be no need of
external force to constrain them; for they would willingly
come, nay, would excite one another, and by mutual exhorta-
tions stimulate themselves so as to come together to worship
God at Jerusalem.

The ardour and vehemence of their zeal is to be noticed ;
for the Prophet says, that they would come of their own
accord, and also encourage one another, according to what
we have seen in the second chapter, “ Lay hold will each on
the hand of his brother, and say, let us go to the mount of
the God of Jacob.” But more is expressed in this place, for
not only shall each one encourage his brother whenever met
and an opportunity be offered, but he says that they will
come from all quarters. We now then see the design of the

CHAP. Vill. 20-22. COMMENTARIES ON ZECHARIAH. 227

Prophet in these words. And we hence learn, that faith
then only produces its legitimate fruit when zeal is kindled,
so that every one strives to increase the kingdom of God,
and to gather the straying, that the Church may be filled.
For when any one consults his own private benefit and has
no care for others, he first betrays most clearly his own in-
humanity, and where there is no love the Spirit of God does
not rule there. Besides, true godliness brings with it a con-
cern for the glory of God. It is no wonder then that the
Prophet, when describing true and real conversion, says, that
each would be solicitous about his brethren, so as to stim-
ulate one another, and also that the hearts of all would be
so kindled with zeal for God, that they would hasten together
to celebrate his glory.

Then he adds, Let us go to entreat the face of Jehovah.
The phrase is common in Scripture. But we must observe,
that the Prophet in speaking of God’s worship, sets prayer
in the first rank, for prayer to God is the chief part, yea,
the main thing in religion. It is, indeed, immediately
added, and to seek Jehovah: he explains the particular by
the general; and in the next verse he inverts the order,
beginning with the general. However, the meaning con-
tinues the same, for God seeks nothing else but that we
should be teachable and obedient, so as to be prepared to
follow wherever he may call us, and at the same time care-
fully to enquire respecting his will, as we have need of him
as our leader and teacher, so that we may not foolishly go
astray through winding and circuitous courses; for if we
deem it enough to take presumptuously our own way, the
endeavour to seek God will be superfluous. It must then
be observed, that God is then only really sought when men
_ desire to learn from his word how he is to be worshipped.

_ But, as I have already said, the Prophet adds prayer here,
_ for the design of the whole truth respecting salvation is to
_ teach us, that our life depends on God, and that whatever
_ belongs to eternal life must be hoped for and expected from
him.’ We now then understand the import of the whole.

? The 20th and 21st I render thus—
20. Thus saith Jehovah of hosts,

228 THE TWELVE MINOR PROPHETS. LECT. CLL.

But we must enquire also why he says, that the nations
would come to seek God at Jerusalem, and there to call on
him. The Jews foolishly imagine that God cannot be other-
wise worshipped than by offering sacrifices still in the temple.
But the Prophet had something very different in view—
that the light of truth would arise from that city, which
would diffuse itself far and wide: and this prophecy ought
to be connected with that of Isaiah, “ A law shall go forth
from Sion, and the word of Jehovah from Jerusalem.” (Is.
ii. 3.) As then the doctrine of salvation which has filled the
whole world flowed from that city, the Prophet says, that
nations would come to Jerusalem, not that it would be ne-
cessary for them to assemble there, but because all were to
seek there what could not be obtained elsewhere. Since
then none could be accounted the children of God except
they were brought up in that school and acknowledged that
alone to be true religion which had its first habitation at
Jerusalem, we hence see why the Prophet expressly men-
tions that city.

We must further bear in mind, that the temple was built
for this end and purpose,—that the doctrine of salvation
might continue there, and have there its seat until the com-
ing of Christ ; for then was fulfilled that prophecy in the
hundred and tenth Psalm, “The sceptre of thy power shall
God send forth from Sion.” The Prophet here teaches
us, that Christ would not be the king of one people only,
whose power was to be confined to narrow limits, but that

Yet it shall be that come shall people

And the inhabitants of many cities;

Yea, the inhabitants of one shall go to another, saying,
“ Going let us go to implore the favour of Jehovah;
And to seek Jehovah of hosts, go also will I.”

The verb rendered “ implore,” means to solicit with importunity, or
earnestness. “ To conciliate the regard of Jehovah,” as rendered by
Henderson, is too much in the style of modern phraseology; nor is the
meaning conveyed, Blayney’s version is better, “ ‘To supplicate the favour
of Jehovah.” It seems more suitable to connect the words “ to seek Jeho-
vah,” with the last sentence. We find the two clauses in the next verse,
but. in an inverted order—

22. Yea, come shall many people and mighty nations
To seek Jehovah of hosts in Jerusalem,
And to implore the favour of Jehovah.—Ed.

oa ee ee

CHAP. VIII. 20-22. COMMENTARIES ON ZECHARIAH. 229

he would rule through the whole world, for God would ex-
tend his sceptre to every quarter of the globe. As then it
behoved the Jews to have this end in view, the Prophet, in
order to animate them that they might not fail in the middle
of their work, says, that that place was sacred to God, so
that salvation might thence be sought by the whole world,
for all were to be the disciples of that Church who wished to
be deemed the children of God.

But we ought carefully to notice what I have already re-
ferred to, the two things required in God’s worship—to seek
him, and also to pray to him. For the superstitious, though
they pretend great ardour in seeking God, yet amuse them-
selves with many delusions; for they hurry on presumptu-
ously, and as it were at random, so that they seek not God,
but leave him, and weary themselves without thought and
without any judgment. As then the superstitious have no
reason for what they do, they cannot be said properly to
seek God. But the faithful seek God, for they acknowledge
that he is not to be worshipped according to the fancy of
any one, but that there is a certain prescript and rule to be
observed. To us then this is the beginning of religion—not
to allow to ourselves liberty to attempt anything we please,
but humbly and soberly to submit to God’s word ; for when
any one seeks and chooses an unfit teacher, he will not ad-
vance as he ought to do. But the Prophet shows, that
all the godly succeed when they strive to be approved of
God by confining themselves to his word, and by attempting
nothing through their own promptings, but when they have
such a discernment as not to blend, as it is said, profane
with sacred things. The second chief thing is, to pray to
God: and the Prophet thus reminds us why it is that God
would have us especially to seek him. Nothing indeed re-
sults to his advantage and benefit from our efforts, but he
would have us to seek him that we may learn to expect from
him everything connected with our salvation. This seeking
is also defined by the term prayer, and not useless is the
word face, for though God is invisible, we yet ought not to
wander with uncertainty, as it were through the air, when
our purpose is to flee to him, but to go to him with full con-

230 THE TWELVE MINOR PROPHETS. LECT. CLI.

fidence. Unless then we are fully persuaded of what the
Scripture teaches us—that God is ever nigh those who truly
call on him, the door will be closed against our prayers, for

~God’s name will be profaned though we may express what
we wish. As then the nearness of God ought to be impressed
on our hearts when we prepare ourselves for prayer, the
Scripture usually adopts this form, to entreat the face of God.
But this is not to be understood of an ocular sight, but, on
the contrary, of the conviction of the heart. Let us now
proceed—

23. Thus saith the Lord of hosts, 23. Sic dicit Iehova exercituum,
In those days it shall come to pass, In diebus istis fet ut apprehendant
that ten men shall take hold out of decem homines ex cunctis linguis
all languages of the nations, even shall gentium, apprehendant alam viri
take hold of the skirt of him that is a Judei, dicendo, Ambulabimus (vel,
Jew, saying, We will go with you; for ambulemus) vobiscum, quia audivi-
we have heard that God is with you. mus qudd Deus sit vobiscum.

He pursues the same subject in this verse; for as he had
before said, that the nations would willingly come to worship
God, and that each would encourage his brother to under-
take this pious and holy expedition, so he now adds, that
ten men would lay hold on the border of a Jew’s garment:
Len men shall then take hold on the skirt of a Jew. He
shows here more clearly what I have briefly referred to—
that there would be no need of arms, or of any compulsion,
in order to draw or compel the nations to engage in God’s
service ; for even ten would of themselves accompany one
Jew; and it isa proof of a very great readiness when ten
surrender themselves to be ruled by one. As one Jew could
not be sufficient to draw so many nations, the Prophet de-
clares that there would be everywhere a union of faith, so
that those, before wholly alienated from God, would desire
to join themselves as friends, or rather as companions to the
Jews.

He says, From all languages. By these words he ampli-
fies the miracle; for there cannot be a union between men
far distant, especially when they are of different languages, as
they are barbarians to one another. When the Prophet then
says that they would come from all languages, and unite to-

VT

EO ———

CHAP. VIII. 23. COMMENTARIES ON ZECHARIAH. 231

gether, it more fully appears to be God’s work ; for there is
nothing here to be ascribed to human contrivances. It must
then be that the hearts of those who cannot express their
minds, and can hardly give a sign, are united together by
the hidden power of the Spirit. We now perceive the Pro-
phet’s object in this verse.

But he uses in the Jast clause a phrase different from the
one he employed before—Let us go with you, for we have
heard that with you is God. He had said, “Let us go to
seek Jehovah, and to entreat his face ;’ but now he says—
“Let us go with you.” But yet he handles and confirms
the same thing; for the nations could not have sought God
without following the Jews going before them. For when
any one separates himself from others, it so happens that he

_ Is led astray, and feeds on much that is very absurd, as we

see to be the case with proud and morose men, who invent
strange and monstrous things; for they shun society, and
seem not to themselves to be wise, until they put off every
feeling of humanity. The character then of faith has also
this in it—that the elect, while they themselves obey God,
desire to have many associates in this obedience, and many
fellow-disciples in true religion. The Prophet thus intended
to point out two things: he had said before—“ Let us go to
seek God ;” and now—“ We will go with you.” What else
is this but to seek God? But he expresses more now—that
the nations declare that they would come to seek God for
this end—that they might learn from others, like rude be-
ginners, who have their fellow-scholars as their teachers ; so
that every one who had made some progress, was to preside
over others, and those as yet commencing, and still in the
first elements of knowledge, were humbly to connect them-
selves with others better informed. Shame prevents many
from making in this manner any advancement, and so they
ever remain sunk in ignorance.

The Prophet at the same time not only commends humi-
lity, but also exhorts all God’s children to cultivate unity

and concord. For whosoever tears asunder the Church of

God, disunites himself from Christ, who is the head, and
who would have all his members to be united together.

ie ~e
\

932 THE TWELVE MINOR PROPHETS. LECT, CLI,

We now then understand that God ought to be sought in

order to be rightly worshipped by us; and also, that he
ought to be thus sought, not that each may have his own
peculiar religion, but that we may be united together, and
that every one who sees his brethren going before, and ex-
celling in gifts, may be prepared to follow them, and to seek

benefit from their labours. It is indeed true that we ought
to disregard the whole world, and to embrace only the truth
of God; for it is a hundred times better to renounce the
society of all mortals, and union with them, than to with-
draw ourselves from God; but when God shows himself as
our leader, the Prophet teaches us that we ought mutually
to stretch forth our hand and unitedly to follow him.

We have again to notice at the end of the verse what I
have already referred to—that the nations would come, not
compelled by force of arms or by violence, but drawn by
hearing alone. We have heard. By hearing the Prophet
means here the doctrine of salvation everywhere diffused ;
for there would be no care nor concern for worshipping
were we not taught; for faith, as Paul says, is by hearing ;
and so prayer proceeds from faith. (Rom. x. 17.) In short,
the Prophet means that the knowledge of religion would be
through the preaching of the truth, which would rouse all
nations to the duty of worshipping God.

He now again confirms what we have also mentioned—
that the Jews would have the precedence of all nations; for
it appears that God would be among them. We hence see
that primacy is not ascribed to the Jews in being leaders to
others, because they excelled others by their own virtue or
dignity, but because God presided over them. Then God is
ever to be sought, though we may avail ourselves of the
labours of men, and follow them when they show us the
right way. We must ever bear this in mind—that those
only exhort truly and honestly, who not only do so by word,
but who really prove what they feel by their conduct; ac-
cording to what the Prophet has said—Go will I also ; and
he says the same now—Let us go, or we shall go with you.
For many there are who are strenuous enough in stimulating
others ; but their vain garrulity appears evident ; for while

a

CHAP. 1x. 1. COMMENTARIES ON ZECHARIAH. 233

they bid others to run, they are standing still; and while
they vehemently encourage others, they themselves delay
and take their rest. Now follows—

CHAPTER IX.

1. The burden of the word of the Lord 1. Onus sermonis Iehove in
in the land of Hadrach, and Damascus terra Chadrak, et Damascus
shall be the rest thereof: when the eyes quies ejus; quia ad lehovam
of man, as of all the tribes of Israel, shall oculus hominis et omnium tri-
be toward the Lord. buum Israel.

One thing had escaped my notice in the words of the
Prophet—that great people and strong nations would come.
We have said that “great” rather than “many” ought to
be adopted. The latter meaning may indeed be allowed—
that the worshippers of God would come from various cities ;
but as the word D°SSY, otswmim, properly signifies strong,
and as it is certain that the Prophet means the same thing
by the two words, it is more probable that he speaks of
strong and valiant people, as they are not so easily subdued ;
for the more any one excels in prowess, the more stiff is his
neck to undertake the yoke. As then the strong and the
brave, and such as are eminent in the world, are not so
easily brought to submit to God, the Prophet expressly
says, that they shall become teachable, and be made willing,
so that pride, as it is usually the case, shall not be a hin-
derance to them."

~ I come now to the passage in which the Prophet announces
a heavy burden, or a severe and fearful prophecy respecting
Syria and other neighbouring nations. I prefer to retain
the word “burden,” rather than to render it prophecy, as
many expositors have done; for though NW, mesha, is
sometimes taken simply for prophecy, yet there is here, as
it appears to me, something particular intended; for the

? There seems to be no good reason for considering the two adjectives as
describing the same thing. On the contrary, the reverse is most
bable. “Their number as well as their character is evidently here set forth ;

they were “many,” and “strong,” or mighty or pow . The Septua-
rie word “many,” and so do most interpreters.

234 THE TWELVE MINOR PROPHETS. LECT. OLI,

Prophet denounces God’s judgment both on Syria and on
the surrounding countries, and the word prophecy is not
suitable; for to say “the prophecy of the word,” would be
strange and without meaning. But when he says, The bur-
den of the word of God, the sentence is full, and flows well ;
for he reminds us that his word would not be ineffectual,
but full of effect, as it would lie as a burden on Syria and
on other countries, which they should not be able to shake
off. The burden then of the word of Jehovah ; that is, “I
have now a prediction which will be grievous and severe
to those heathens who now disturb the Jews, the chosen
people.”

But this doctrine contains consolation to the godly; for
they may hence know that they are safe under God’s pro-
tection, as he carries on war with their enemies; nay, his
vengeance was now prepared against all those who harassed
the Jews. As then he had before promised that incredible
favour of God which we have noticed, so now he declares
that the Church would be safe under the protection of God,
inasmuch as vengeance was in readiness for all the ungodly.

But the Prophet mentions here only the cities known to
the Jews, for it was enough to refer to them.as an example,
that the Jews might hence conclude that God would be
always the protector of his Church, so that no enemies shall
escape unpunished. The Prophet then no doubt mentioned
these few cities to the Jews, that they might feel assured
that nothing is so strong and impetuous in the world which
God cannot easily subdue and lay prostrate. Now as we
apprehend the Prophet’s object, we shall come to the words,

Some think that the word TA, chedrak, includes the
whole of Syria, which seems to me probable. Others sup-
pose that some notable city is meant, as Damascus is imme-

diately subjoined. But as the matter is uncertain, and as —

there is no doubt but that the Prophet speaks of the king-
dom of Syria, I will not contest the point. Be it then the
name of a city or of a country,’ it is all the same, for the

1 Blayney thinks it to be the name of a Syrian king, and so does Hen-
derson. The former quotes Josephus, who calls Rehob, in 2 Sam. viii. 3,
Apaxes, This prince reigned over a part of Syria called Zobah. If this

CHAP. IX. 1. COMMENTARIES ON ZECHARIAH. 235

Prophet means that the vengeance of God was impending
over the Syrians, and impending in such a manner, that it
would not depart from them until they were wholly de-
stroyed. For when he adds that its rest would be Damascus,
he intimates that God’s judgment would not be like a storm,
which soon passes away, but that it would be a heavy and
burdensome mass, which could not be dissipated, according
to what Isaiah says—“ The word came on Jacob and fell on
Israel ;” (Isaiah viii. 9;) that is, what God pronounced
against Jacob fell on Israel. He indeed changes the name,
but it is the same as though he had said—“ When God shall
punish Jacob, can the Israelites escape?’ for-they were the
same. The sentence then shall fall, that is, it shall find its
own place: in vain will they run here and there to escape.
The Jews then will gain nothing by their flight; for the
vengeance now denounced by the Lord shall lay hold on
them. So also in this place he says, The burden of the word
of Jehovah on the land of Chadrak and Damascus, the royal
city, the metropolis, shall be its rest, its dwelling ; for the
Lord’s vengeance will fix its station there, and it cannot be
thence removed. In vain then will the Syrians try in va-
rious ways to escape, for they must be pressed down by
God’s hand, until they be laid prostrate. We now then un-
derstand in what sense the Prophet says that Damascus
would be the rest, the habitation, or the abode of God’s
vengeance.

He afterwards adds, For to Jehovah the eye of man. The
particle *D, ki, is to be taken here, I think, as an adverb of
time, “When.” There is indeed in reality but little differ-
ence, except that the common rendering of it greatly ob-
scures the meaning of the Prophet. But if it be taken as an
adverb of time, the passage will read better, When the eye of
man shall be to Jehovah, and of all the tribes of Israel; that
is, when the Jews shall begin to turn to God without any
dissimulation, but with real sincerity ; then he says, God

be admitted, then the three chief kingdoms of Syria are here named—
Zobah, Damascus, and Hamath. But Henderson is disposed to think that

of it is a corrupt ion of the word 17M, the common name of the kings of

236 THE TWELVE MINOR PROPHETS. LECT. CLI. |

will in every way bless them, and raise up his hand against
their enemies. The Prophet had before exhorted the Jews
to repentance ; for they had been too much given to sacri-
fices and fastings, while no integrity existed among them.
So also he shows again that their hypocrisy was an hinder-
ance, which prevented God to manifest his favour to them ;
and thus he reminds them, that the gate would be opened,
and the way made plain and even for God’s fayour and
blessings, whenever they raised their eyes to him, that is,
whenever they derived their hopes from him, and fixed on
him their dependence. For to direct the eyes to God is
nothing else than to look to him so as to fix on him all our
thoughts. Some understand by “man” all mortals, but of
this I approve not; nor do I doubt but that the Prophet
refers to the Jews alone; and doubtless it is not consistent
with the context to regard any but the Jews. It is indeed
true, that the Prophet speaks here of the calling of the
Gentiles, but so as to begin with the Jews; for as they were
the first-born, so it was necessary for them to have the pre-
cedence. The Prophet then here declares that God would
be glorious in his chosen people, and would lay prostrate all
the bordering enemies. Then the eye of man signifies the
same as the eye of the whole people; as though he had said,
that after the Jews had begun to lay aside all dissimulation
and devoted themselves to God, and cast all their hopes on
him, they would then find God sufficiently powerful to lay
in the dust all their enemies.

But he afterwards adds, by way of explanation, and of all
the tribes of Israel. Some give this rendering, “ How much
more,” as though the Prophet reasoned here from the less
to the greater. But, as I have already said, this cannot be
maintained. First, this explanation is strained, “The eye
of man, and especially of all the tribes of Israel ;” for the
Jews ought to have had the first place: and secondly, the
particle }, vaw, has no amplifying sense. In short, he in-
tended by a small particle to show that precedence belonged
to the Jews. I do not then understand what they mean,
who would include all nations in the word “ man,” and then
regard the Prophet as proceeding to mention the tribes of

CHAP. Ix. I. COMMENTARIES ON ZECHARIAH. 237

Israel. Now what I have stated, that the true servants of
God were then few, is probable enough ; hence the Prophet
here exhorts the whole people to a union in religion. When-
ever then the whole tribes of Israel directed their eyes to
God, the burden of his word would then come upon Damas-
cus and all the Syrians."

PRAYER.

Grant, Almighty God, that as thou kindly and graciously extendest
thy hand to us, not only to show us once for all the right way,
but also to lead us through our whole life, and even to sustain
us when wearied, and to raise us up when fallen,—O grant, that
we may not be ungrateful for this thy great kindness, but render
ourselves obedient to thee; and may we not experience the
dreadful power of thy judgment, which thou denouncest on all
thine enemies, who are to sustain a vengeance that is to sink
them in the abyss of endless perdition; but may we suffer our-
selves to be ever raised up by thy hand, until we shall at length
reach that blessed rest, to which thou invitest us, and art ready
to lead us, where we shall enjoy the fulness of those blessings
which have been obtained for us by thy only-begotten Son.—
Amen.

? This sentence is one of some difficulty. The Septuagint, the Targum,
the Syriac, and the Arabic versions, give this meaning,—that Jehovah sees,
i. ¢., observes, and therefore judges, all men, as well as the ten tribes of
Israel: and this is the view taken by Grotius, Piscator, Marckius, Da-
thius, and Newecome. The version of the last is,—

For the eye of Jehovah is over man,
And over all the tribes of Israel.

cally it is,
or to Jehovah (belo the eye (i. e. the seeing) of man
aa And of ao the tribes of laradl ah ,

“eye” is supposed to be put for the capacity of seeing, and is
rendered by some “spectator—the beholder,” or a For it belongs
to Jehovah to be the beholder or the eyer of man,” or of mankind, “ and
of all the tribes of Israel.”

But Kimchi, Blayney, and Henderson agree in the view of Calvin and
of our version. The former meaning seems most suitable to the context,
as a reason is given for God’s judgments on the surrounding Gentiles, for
he observes the conduct of man in general as well as of the tribes of Is-
rael: it isa declaration that his providence extends over all mankind.
The paraphrase of Dathius is, “For Jehovah by his providence governs
all men as well as the tribes of Israel.” — Ed.

238 THE TWELVE MINOR PROPHETS.

_ LECT, CLIT.

Lecture One Bundred and Sifty-second.

2. And Hamath also shall border
thereby; Tyrus, and Zidon, though
it be very wise.

3. And Tyrus did build herself a
strong hold, and heaped up silver as
the dust, and fine gold as the mire
of the streets.

4. Behold, the Lord will cast her

2. Etiam Chemath terminabit in
ea; Tyrus et Sidon, quia (vel quam-
vis) sapiens sit valde.

3. Et edificavit Tyrus munitio-
nem sibi, et coacervavit argentum
quasi pulverem, et aurum quasi lu-
tum platearum.

4. Ecce Dominus expellet (vel, ad

inopiam rediget) eam, et percutiet
in mari potentiam ejus, et ipsa igne
devorabitur.

out, and he will smite her power in
the sea; and she shall be devoured
with fire.

ZECHARIAH goes on with the same subject: for he says
now, that destruction was nigh all the nations who, being
neighbours, harassed the people of God. Yesterday I briefly
referred to what he had in view, which was to show, that
God would so defend his Church as to execute vengeance on
all the ungodly who had unjustly persecuted it; and he
spoke of the kingdom of Syria, which was contiguous to
Judea. But he now goes farther,—that the wrath of God
would extend to the remoter parts of Syria: for Hamath is
Antioch the great, and it gave a name to a part of Syria.
Damascus was the metropolis of the Syrian empire. But as
we have said elsewhere, this word is variously taken in
Scripture, but generally for the whole country extending
from Judea to the Euphrates and even beyond it. We now
then see why Zechariah adds Antioch to Syria, as though
he had said, that God would now be the avenger of his
people, not only by rewarding bordering cities, but also those
afar off. He then passes on to Tyrus and Sidon, which were,
as it is well known, cities on the sea-side, and were also nigh
to the Jews; for there was no great distance between Gali-
lee and Pheenicia. But as we said yesterday, destruction is
denounced on all the nations who had been inimical to the
chosen people.

He says that Hamath, or Antioch, would be in its border.
All nearly with one consent apply this to Judea or to Jeru-
salem, but they are mistaken ; and this whole chapter is
misunderstood by all expositors, Jews and others. I indeed

— 7

CHAP. IX.2-4. COMMENTARIES ON ZECHARIAH. 239

feel ashamed when I see how widely they have departed
from the meaning of the Prophet, and it will be almost a
trial to me wholly to reject their mistakes. But it will be-
come plainly evident that none of them have understood
what the Prophet means.

They thus explain the passage, that Antioch would be
within the borders of Judea, as God would consecrate to
himself the lands which were before heathen. But the Pro-
phet no doubt says, as I have already stated, that Antioch
would be within the borders of Syria whenever God should
visit them all for their wickedness, as though he had said,
“ God will involve in the same punishment that part of
Syria which derives its name from Antioch, because with
united forces had all the Syrians assailed his chosen people ;
though then they are far distant from Judea, they shall yet
partake of the same punishment, because they took up arms
against his Church.” Hamath then, or Antioch, shall be in
the borders of Damascus ; that is, it shall not be exempt from
the punishment which God will inflict on the bordering
kingdom of Syria. And as we advance this view will be-
come more clear.’

1 And also on Hamath, which bordereth thereby.—Newcome. The con-
struction of the whole passage, as given in our version by Newcome and
Henderson, is not satisfactory. The resting-place of the burden was to be
Damascus, Hamath, Tyre, and Sidon. The following then would be its

1. The burden of the word of Jehovah on the land of Hadrach ;
And Damascus shall be its resting-place,
(For Jehovah has an eye to see men
And all the tribes of Israel,)
2. And also Hamath, which borders on it,
Tyre and Zidon also: for she is very wise ;
3. And built hath Tyre a fortress for herself,
And has heaped up silver as dust,
And fine gold as the mire of the streets.
4. Behold, the Lord will dispossess her,
And smite in the sea her strength,
And with fire shall she be devoured.
_ Asto “ Tyre and Zidon,” the expression “ very wise” belongs to the
latter, and not to the former, as Henderson suggests; and then the char-

__ acter or state of Tyre is described in the following lines. This exactly

corresponds with the usual style of the Prophets: when two things are
‘mentioned, the last is first explained, and then the first. The boast of

was the character of Zidon; confidence in its strength and riches
is what is ascribed to Tyre.— Ed.

240 THE TWELVE MINOR PROPHETS. LECT. CLIL

He adds, Tyrus and Sidon, though it be very wise. The
particle °3, ki, is used, which is properly causal ; but we
may gather from many parts of Scripture that it is taken
as an adversative. Hither meaning would not, however, be
unsuitable, that God would take vengeance on the Sidonians
and Tyrians, because they were very crafty, or though they
were cautious, and seemed skilful and cunning in managing
their affairs: they were not however to escape God’s judg-
ment. If the former meaning be approved, it was the Pro-
phet’s object to show, that when men are extremely provi-
dent and labour to fortify themselves by crafty means, God
is opposed to them ; for it is his peculiar office to take the
crafty by their own craftiness. As then too much cunning
and craftiness displease God, it may suitably be said, that
the Tyrians and Sidonians were now summoned before God’s
tribunal, because they were extremely crafty, as is commonly
the case with merchants in wealthy and maritime cities ; for
they learn much cunning by the many frauds which they are
almost compelled to use. Since then the Sidonians and
Tyrians were such, it was right to denounce vengeance on
them. . But the other view is equally suitable, that all the
craft of Tyrus and Sidon would not prevent God from exe-
cuting his judgment. As to myself, I think that a reason is
here given why God threatens ruin to the Tyrians and Sido-
nians, even because they were given to crafty artifices, and
thus circumvented al] their neighbours.

But he uses a good word by way of concession ; for all
who intend to deceive cover their craft with the name of
wisdom or prudence. “ They wish to be cautious,” when yet
they wickedly deceive others by their intrigues and frauds.
A concession then is made as to the word wise: but the
Prophet at the same time teaches us, that this kind of wis-
dom is hateful to God, when by the loss of others we increase
our own wealth: for an explanation immediately follows—

For Tyrus has for herself built a fortress. The Prophet
shows by these words how very cautious or prudent the Ty-
rians had been; for they fortified themselves by strongholds,
and thought themselves to be beyond the reach of danger. —
He then adds, and heaped to herself silver as dust, and gold —

CHAP. Ix. 2-4. COMMENTARIES ON ZECHARIAH. 24]

as the mire of the streets, that is, accumulated wealth above
measure ; for he mentions “ dust” and “ mire” as signify-
ing an immense heap ; as though he had said, “ They have
worthless heaps of silver and gold for their vast abundance.”
He no doubt includes silver and gold in the fortress which
he mentions; for I do not confine the word fortress only to
towers and strongholds ; but the Prophet, as I think, states
generally, that Tyrus was so furnished and fortified with
wealth, forces, and all kinds of defences, that it thought it-
self impregnable.

There is a striking correspondence between “W¥, tsur, and
WSS, metsur. “WS, Tsur, he says, has built WD, metsur, a
fortress. It is a paronomasia worthy of notice, but cannot
be retained in Latin.

He now declares that God would be an avenger: Behold,
he says, Jehovah will possess, or cause to possess, as some
read, but they are mistaken, owing to the two meanings of
the verb &', iresh, which means to possess and also to
expel or impoverish ;* for interpreters think that a hope of
favour and of salvation is here given to these cities, and say
that they are now chosen by God as a possession. But this
is wholly contrary to the intention of the Prophet, as it ap-
pears more clearly from a view of each clause.

Jehovah then will expel her, and smite her strength. The
Prophet no doubt alludes to what he had already said—that
Tyrus had heaped silver and gold; now on the other hand
he declares that Tyrus would be exposed to a scattering;
for the heap of gold and silver it had laid up would be dis-
sipated by God: he will then dissipate ; or if one chooses to

* This verb is here confounded with &, which means to impoverish in
] . But the Hiphil of e7 has the idea of expelling or driving out;
it means literally to cause one to be inherited or heired, that is, by making
_ another to succeed in his place. To dispossess, according to Henderson,
_ rather than to cast out, according to our version and Newcome, is the idea
_ Of the original. The explanation here disapproved by Calvin, which is
_ wholly inconsistent with the whole passage, has been derived from the
_ Septuagint, who have rendered the verb as though it were in Kal, zangeve-
pac. The Targum gives it the idea of driving or casting out. The
_ Greek fathers, Theodoret and Cyril, not knowing Hebrew, could give no
other explanation. Similar has been the source of not a few false inter-
pretations given by the fathers.— Ed.
VOL. V. Q

242 THE TWELVE MINOR PROPHETS. LECT. CLIT.

take the verb as meaning to reduce to want, the contrast
would thus be suitable—God will then impoverish, or expel
her. Afterwards he adds, Jn the sea will he smite her strength.
As Tyrus, we know, was surrounded by the sea, the Prophet
by this reference shows God’s power in taking vengeance on
her ; for the sea would be no restraint or hinderance to God,

when he resolved to enter there. The Tyrians, indeed, ©

thought themselves safe from every hostile attack, for they
had the sea on every side as a triple wall and a triple ram-
part. Nor was Tyrus altogether like Venice; for Venice is
situated in a stagnant sea, while the situation of Tyrus was
in a very deep sea, as historians plainly show who relate its
assault by Alexander the Great. It had indeed been before
taken and plundered ; but he did what none had ever thought
of—he filled up a part of the sea, so that Tyrus was no longer
an island.

We now see what Zechariah had in view, when he threat-
ened ruin to Tyrus, though its strength was in the midst of
the sea, beyond the reach of fortune, as it is commonly said.
And she shall be consumed by fire. He means that Tyrus
would not only be plundered, but wholly demolished ; for we
know that even the strongest things are consumed by fire.
It follows— |

5. Ashkelon shall see i#, and fear; 5. Videbit Ascalon et timebit ;
Gaza also shall see it, and be very sor- et Aza, et dolebit valdé; et Ekron,
rowful, and Ekron; for her expecta- quia confusus erit (aut, pudefac-
tion shall be ashamed; and the king tus) aspectus ejus; et peribit rex
shall perish from Gaza, and Ashkelon ab Aza (hoc est, Gaza,) et Ascalon
shall not be inhabited. non habitabitur.

In this verse also is described the devastation of those
cities which the Prophet names; as though he had said,
that all those cities which had risen up against God’s people
were devoted to extreme vengeance. Zechariah says that
none would be exempt from punishment, since the hand of
God would be stretched forth, and extend everywhere, so.
that it might be easily concluded, that all those who had
unjustly harassed the Church would be thus rewarded for
their cruelty. This is the import of what is here said.

He says that Ascalon would see and fear; for at that time

Os ”

CHAP. Ix. 6. COMMENTARIES ON ZECHARIAH. 243

the Ascalonites were hostile to the Jews. He speaks the
same of Aza, which the Greeks called Gaza; but they were
deceived in thinking it was a name given to it by Cambyses,
for the reason that Gaza means a treasure in the Persian
language. This is childish. It is indeed certain that it has
been owing to a change in the pronunciation of one letter ;
for Y, oin, is guttural among the Hebrews, and was formerly
so pronounced, like our g: as they called Amorrah, Gomor-
rah, so Aza is Gaza. We have spoken of this elsewhere.

Now it appears from geography that these cities were near
the sea, or not far from the sea, and having this advantage
they gathered much wealth. But as wealth commonly ge-
nerates pride and cruelty, all these nations were very trouble-
some to the Jews. This is the reason why the Prophet says
that grief would come on Gaza, and then on Ekron and on
other cities. He adds, Because ashamed shall be her expec-
tation. There is no doubt but they had placed their trust
in Tyrus, which was thought to be impregnable ; for though
enemies might have subdued the whole land, there a secure
station remained. Since then all looked to Tyrus, the Pro-
phet says that their hope would be confounded, when Tyrus
was overthrown and destroyed. The sum of the whole is,
that the beginning of the vengeance would be at Tyrus,
which was situated as it were beyond the world, so as not
to be exposed to any evils. He says then that the begin-
ning of the calamity would be in that city, to which no
misfortunes, as it was thought, could find an access. And
then he mentions that other cities, on seeing Tyrus visited
with ruin, would be terrified, as their confidence would be
thus subverted. He afterwards adds, Perish shall the king
Jrom Gaza, and Ascalon shall not be inhabited ; that is, such
a change will take place as will almost obliterate the ap-
pearance of these cities. It follows—

_ 6. And a bastard shall dwell 6. Et habitabit extraneus in Azdoth,
in Ashdod ; and I will cut off (hoc est Azoti, et Azdoth verterunt Graci
_ the pride of the Philistines. _ Azotwm.) et excidam superbiam Vhilistim.

In this verse the Prophet denounces a similar ruin on
Azotus, and the whole land of the Philistines, or on the

QA4 THE TWELVE MINOR PROPHETS. LECT, OLII.

whole land of Palestine. For what interpreters say, that

the Jews would dwell at Azotus as strangers, that is, though
they had previously been counted aliens, is to reach neither
heaven nor earth. The Prophet on the contrary means, that
after the destruction of these cities, if any inhabitants re-
mained, they would be like strangers, without any certain
habitation. The Prophet then mentions the effect, in order
to show that the country would be waste and desolate, so as
to contain no safe or fixed dwellings for its inhabitants.
Some render it spurious, as it is rendered in some other
places; and they understand it of the Jews, because they
had been before in a mean condition, as though they were
like a spurious race. But their opinion is probable, who
derive “Wd, memezar, from WV, zur, which means to pere-
grinate ; and they quote other instances, in which the double
iD, mem, is used in the formation of a noun ; and it is easy
to prove, from many passages of Scripture, that WS, meme-
zar, means a stranger. And if any one carefully considers
the design of the Prophet, he will see the truth of what I
have said—that is, that his object is to show, that all the
inhabitants of Azotus, and of the land of the Philistines,
would be like lodgers, because all places would be desolate
through the slaughter and devastations of enemies. As then
Ashdod and Palestine had been before noted for the num-
ber of their people, the Prophet says that all the cities of
1 That this is its meaning is generally admitted, as given by the Septua-
gint, the Targum, and the Syriac version, and adopted by Grotius, New-
come, Blayney, and Henderson. Lee accounts for the double 19 by deriving
the word from }?), from, DY, people, and “I, a foreigner, or stranger. The
poetical singular is used for the plural, as is the case in the following verse.
The whole passage may, he thus rendered—
6. And dwell shall a stranger in Ashdod ;
(For I will cut off the pride of the Philistines ;)
7. And I will remove his blood from his mouth,

And his abominations from between his teeth,

And left shall he be, even he, for our God;

So that he shall be as a chief in Judah,

And Ekron as a Jebusite.
The “his” and “he” in this last verse is the “stranger” in verse 6; and
that is used in a collective sense, properly rendered strangers, or foreigners,

arroysvis by the Septuagint; so that the plural, in all these instances,
might suitably be adopted in a translation—The “ pride of the Philistines ”

was cut off by introducing strangers into their cities; and this line may be

considered as parenthetie.— Ed.

a ee eee

CHAP. Ix. 7. COMMENTARIES ON ZECHARIAH. 245

Palestine, and the city Ashdod, would be deserted, except
that there would be there a few scattered and wandering
inhabitants, like those who sojourn in a strange land. It
follows—

7. And I will take away his blood 7. Et auferam sanguines ejus ex
out of his mouth, and his abomina- ore ejus, et abominationes ejus é
tions from between his teeth: but he medio dentium ejus; et qui residuus
that remaineth, even he, shall befor rit, etiam ipse, erit Deo nostro; et
our God; and he shall be asa gover- erit quasi dux in Iehuda, et} Ekron
norinJudah,and EkronasaJebusite. quasi Iebuszeus.

Interpreters do also pervert the whole of this verse ; and
as to the following verse, that is, the next, they do nothing
else but lead the readers far astray from its real meaning.
God says now, that he will take away blood from the mouth
of enemies ; as though he had said, “I will check their
savage disposition, that they may not thus swallow down
the blood of my people.” For here is not described any
change, as though they were to become a different people,
as though the Tyrians, the Sidonians, the Philistines, and
other nations, who had been given to plunders, and raged
cruelly against the miserable Jews, were to assume the
gentleness of lambs: this the Prophet does not mean; but
he introduces God here as armed with power to repress the
barbarity of their enemies, and to prevent them from cruelly
assaulting the Church,

_ Iwill take away blood, he says, from their mouth ; and he
says, from their mouth, because they had been inured in
eruelty. I will cause, then, that they may not as hitherto
satiate their own lust for blood. He adds, and abominations,
that is, I will take from the midst of their teeth their abomin-
able plunders ; for he calls all those things abominations
which had been taken by robbery and violence." And he
compares them to wild beasts, who not only devour the flesh,

1 Kimchi, Drusius, Grotius, and others, have given the same view; but
Jerome, Marckius, Newcome, Blayney, Henderson, and Hengstenberg,
regard idolatry as intended here, the “blood” being that of the victims
_ which the heathens drank, and the “ abominations” being the things sacri-
fe in, ny gly fet an Y a
re, and of the. prey being taken from him: this certainly ill comports
the notion of putting an end to idolatrous practices.—Ed.

246 THE TWELVE MINOR PROPHETS. LECT. CLIT.

but drink also the blood and tear asunder the raw carcase.
In short, he shows here, under the similitude of wolves and
leopards and wild boars, how great had been the inhumanity
of enemies to the Church ; for they devoured the miserable
Jews, as wild and savage beasts are wont to devour their
prey.

It afterwards follows, and he who shall be a remnant.
Some translate, “and he shall be left,” and explain it of
the Philistines and other nations of whom mention is made. .
But the Prophet doubtless means the Jews; for though few
only had returned to their country as remnants from their
exile, he yet says that this small number would be sacred
to God, and that all who remained would be, as it were,
leaders in Judah, however despised they might have been.
For there was no superiority even in the chief men among ~
them ; only they spontaneously paid reverence to Zerubbabel,
who was of the royal seed, and to Joshua on account of the
priesthood ; while yet all of them were in a low and mean
condition. But the Prophet says, that the most despised of
them would be leaders and chiefs in Judah. We now per-
ceive the Prophet’s meaning ; for after having predicted the
ruin that was nigh all the enemies of the Church, he now
sets forth the end and use of his prophecy; for God would
provide for the good of the miserable Jews, who had been
long exiles, and who, though now restored to their country,
were yet exposed to the ill treatment of all, and also despised
and made even the objects of scorn to their enemies. He
then who shall be a remnant, even he shall be for our God,
as though he had said, “ Though the Lord had for a time
repudiated you as well as your fathers, when he drove you
here and there and scattered you, yet now God has gathered
you, and for this end—that you may be his people: ye shall
then be the peculiar people of God, though ye are small in
number and contemptible in your condition.’”?

1 The explanation of this clause, though countenanced by some others,
cannot yet be admitted. . There is nothing in the text to justify the transi-
tion from the “stranger” in verse 6, and who is spoken of in this verse,
to the Jewish nation. The foreigners or strangers inhabiting Ashdod are
no doubt intended. So thought Theodoret, Drusius, Grotius, Blayney,
and Newcome ; and such is the view of Henderson, only that he applies

——

CHAP. 1x. 8. COMMENTARIES ON ZECHARIAH. 247

Then he adds, these remnants shall be as leaders in Judah, .
that is, God will raise them to the highest honour ; though
they are now without any dignity, they shall yet be made
by God almost all of them princes. It then follows, And
Ekron shall be as a Jebusite. Some explain thus—that the
citizens of Ekron would dwell in Jerusalem, which the Jebu-
sites had formerly possessed ; and others give another view,
but nothing to the purpose. The Prophet speaks not here
of God’s favour to the citizens of Ekron, but on the contrary
shows the difference between God’s chosen people and hea-
then nations, who gloried in their own good fortune: hence
he says, that they should be like the Jebusites, for they at
length would have to endure a similar destruction. We in-
deed know, that the Jebusites had been driven out of that
town, when Jerusalem was afterwards built ; but it was done
late, even under David. As then they had long held that
place and were at length dislodged, this is the reason why
the Prophet says, that though the citizens of Ekron seemed
now to be in the very middle of the holy land, they would
be made like the Jebusites, for the Lord would drive away
and destroy them all. He afterwards adds—

8. And I will encamp about mine house __8. Et castra metabor ad do-
because of the army, because of him that mum meam ab exercitu, a
passeth by, and because of aoa re- transeunte et redeunte; et

; and no oppressor ll pass non transibit super eos am-
through them any more: for now have I plius exactor; quia nunc vidi
seen with mine eyes. oculis meis.

He concludes what he had been speaking of—that God
would be the guardian of his chosen people, so as to repel

the passage to the Philistines generally, and not to the strangers in Ash-
dod. To consider the foreigner or stranger as a “ruler,” seems not right.
This prophecy was fulfilled, says Grotins, in the time of the Maccabees,
id he refers to Josephus, xii. 12, and to 1 Macc. v. 66; and also in the
me of Alexander, when many of the cities of the Philistines, especially
Ashdod and Gaza, were conquered by the Jews, when many of them became
proselytes to Judaism.
The explanation of Blayney as to the latter part of the verse is as follows:
that the stranger or strangers in Ashdod should be on the same footing
as a privileged citizen in Judah, but that the Ekronite, the natural born
Philistine, should be as a Jebusite in Jerusalem, deprived of the privileges
which he had when the country was his own. This would be to “ cut off
the pride of the Philistines.”—£d.

248 THE TWELVE MINOR PROPHETS. LECT, CLIL.

-on every side the violent assaults of enemies. It is then
the same a8 though he had said, “ though the Church is not
strongly fortified, it shall yet be impregnable, for God’s pro-
tection is of more value than all human strength, than all
aids and helps.” God then compares himself here to a moat

and a bulwark, and other kinds of fortresses, I will be, he |

says, a camp to my house. He mentions here house rather
than city, that the Jews might feel confident that there was
sufficient help in God alone, though they might dwell in a
private house or ina cottage. ‘“ My Church, though it be
a small house, will I yet surround with my defences, so as
to render it safe from all harm.”

He says, from the army; and then, from him that passes
through, and from him that returns. He places the army in
opposition to the house; and thus he exhorts the Jews, not
to regard their own strength, but to know that God alone is
far better than all armies. Though then the whole world
united together and collected all its forces, he still bids them
to be calmly confident, for God alone would be sufficient to
put to flight all armies. And according to the same mean-
ing he refers to him that passes through and who returns ;
as though he had said, “ Though enemies may wander through
the whole earth and occupy it from one end to the other,
yet I will cause my house to remain safe. By him that re-
turns, he intimates, that though enemies renewed their
armies the second and the third time, yet God’s strength
would be always sufficient to check their assaults. In a
word, what is here taught is the perpetuity of the safety of
God’s people, for he will never be wearied in defending them,
nor will his power be ever lessened. It often happens that
those who with the best intention succour their neighbours,
by degrees grow wearied, or they may have their efforts pre-
vented by various events; but the Prophet tells us, that God
is not like men, wearied or unable, after having once helped
his people and repelled their enemies ; for he will be always
ready to aid his people, were enemies to renew the battle a
hundred times.

By enemy then he means forces; by passing through, the
obstinate cruelty of enemies; and by returning, new wars,

CHAP. Ix. 8. COMMENTARIES ON ZECHARIAH. 249

which one undertakes, when disappointed of his hope, by
collecting a new army and repairing his strength.’

At length he adds, And pass shall no more the extortioner
through them. This sentence explains what he had figur-
atively expressed,—that though the Jews had been exposed
to the will of their enemies, yet God would not hereafter
suffer them to be unjustly treated and to be plundered as
they had been: for under the name of extortioner he includes
all plunderers who had spoiled the miserable Jews of their
goods. Then he says, For I have seen with mine eyes. It
would be frigid, nay insipid, to explain this clause as some do,
that is, as though the Prophet had said,—that he related what
had been made known to him from above: for on the con-
trary God testifies here, that he had seen with his eyes how

1 Perhaps this is too greatarefinement. Marckius gives this meaning,
that the “army” is a marshalled force, and that the passer through and
the returner are individual enemies. But our version is very literal, only
that passing through and returning may be applied to the army,—

And I will be a camp to mine house from an host,
From it when passing through and from it when returning.
we From the passing throug’ th
e i h and from the returning (7. e. host.
Newcome’s version is, : :
And I will encamp about mine house with an army.
So that none shall pass through or return.

This is neither grammatically correct, nor consistent with posterior
facts; for armies did through the land, though the house or temple
of God was not invaded. Henderson’s version is in substance the same
with what I have given,

And I will encamp about my house because of the army,

Both when it passeth through and when it returneth.
The following line may be thus rendered—

And come upon them shall no more the oppressor.

The int give for oppressor #%:Aevse, the driver away or
banisher; the Targum has “tyrant,” which Grotius adopts. “ Op-
a is the word used by Drusius, Newcome, and Henderson. It has

said that no foreign oppressor, like the Babylonians, had invaded the
land from this time to the advent of Christ, though the Jews had suffered
much both from the Egyptian and Syrian kings ; but the language here is
so strong, that the promise must be considered as conditional, as all those
promises were which were connected with their national covenant. “ No

more” has no limit: hence the promise must be viewed as conditional.

« This promise,” says Dr. M-Caul, “is of the same nature as most of
the others made to Israel; that is, conditional upon their obedience.
Moses has repeatedly laid down this as the general principle of God’s
dealings with the Jews, especially in reference to the possession of blessing
and prosperity in the land. (Deut. xxx. 15-18.)”—Ed.

250 THE TWELVE MINOR PROPHETS, LECT. CLII.

cruelly and disgracefully the Jews had been treated. And
some, while they regard God as the speaker, very unwisely
give this explanation,—that God already foresaw what he
would do. But evidently God assigns here, as I have said,
a reason why he purposed to deliver the Jews from injuries,
and for the future to keep them safe and defend them; and
the reason given is, because he saw what grievous wrongs
they were suffering. And the Prophet speaks according to
the usual manner adopted in Scripture ; for though nothing
is hid from God’s eyes, yet he is rightly said to see what he
takes notice of, and what he declares must be accounted for
before his tribunal. Though then God saw even before the
creation of the world what was to take place afterward in
all ages, yet he is rightly said to see what he begins to call
to judgment. The Jews indeed thought they were neglected
by him; for the Scripture everywhere says, that God closes
his eyes, is asleep, lies down, forgets, cares not, when he
hides himself and appears not as the avenger of wrongs.
Hence, on the other hand, the Lord declares here, that he
saw with his eyes those things which were not to be tolerated,
inasmuch as enemies had passed all bounds, and had so far
advanced and indulged in wantonness, that their pride and
cruelty were become intolerable.

PRAYER.

Grant, Almighty God, that as the ungodly at this day take such delight
in their own filth, that the weakness of our faith is somewhat dis-
turbed by their pride and arrogance,—O grant, that we may learn
to lift up our eyes to thy judgments, and patiently wait for what
is now concealed, until thou puttest forth the power of thine hand
and destroyest all those who now cruelly rage and shed innocent
blood, and persecute thy Church in every way they can: and may
we so cast ourselves on thy care, so as not to doubt but that thou
art sufficient for our safety, and that thou wilt at length make
evident what thou hast testified, even that there is so much pro-
tection in thine hand, as that we may safely boast that we are
safe and blessed, as long as thou art pleased to exercise care
over us, until we shall at length reach that blessed rest, which
has been prepared for us in heaven by Christ our Lord,—Amen.

CHAP. Ix. 9. COMMENTARIES ON ZECHARIAH. 251

Lecture One Hundred and Fifty-third.

9. ary greatly, O daughterof 9. Exulta valde filia Sion, jubila
Zion; shout, O daughter of Jerusa- __filia Ierusalem: Ecce, rex tuus veniet
lem: behold, thy King cometh unto tibi, justus et servatus ipse (vel,
thee: heis just,and having salvation; idem,) pauper, et equitans super
lowly, and riding upon an ass, and asinum, et super pullum filium asi-
Riis Weil the foal of an azn. narum.

Tue Prophet here briefly shows the manner in which the

Church was to be restored; for a king from the tribe and
family of David would again arise, to restore all things to
their ancient state. And this is the view given everywhere
by the Prophets ; for the hope of the ancient people, as our
hope, was founded on Christ. Inasmuch then as things
were as yet in a decayed state among the Jews, Zechariah
here testifies that God had not in vain formerly spoken so
often by his servants concerning the advent of a Redeemer,
but that a firm hope was to be entertained, until the pro-
phecies were in due time fulfilled. As then Zechariah has
been hitherto speaking of the prosperous and happy state
of the Church, he now confirms what he had said; and this
was especially necessary, for they could not, as I have al-
ready said; have raised up their minds so as to feel confi-
dence as to their salvation, without having a Mediator set
before them. But as the faithful were then in great grief
and sorrow, Zechariah here exhorts them to perseverance :
for by bidding them to rejoice greatly, and even to shout for
joy, he no doubt intimates, that though grief and sorrow
_ took fast hold on their hearts, they ought yet to strive man-
_ fully, so as to receive the favour of God; for they must have
_ a hundred times succumbed under their evils, had they not
_ Christ before their eyes ; not indeed in a carnal manner, but
_ in the mirror of the word; as the faithful see in that what
is far distant and even hidden from them.
We now then understand, first, why the Prophet here
_ makes such a sudden reference to Christ ; and secondly, why
he does not simply exhort the faithful to rejoice, but en-
_ eourages them greatly to exult as though they were already
- in a safe and most happy condition.

252 THE TWELVE MINOR PROPHETS. LECT. CLILI.

By the word king, the Prophet intimates, that except
they thought God unfaithful in his promises, they were to
entertain hope, until the kingdom of David, then apparently
fallen, arose again. As God then would have himself ac-
knowledged faithful, and his adoption counted fixed and
ratified in the Messiah, it is no wonder that the Prophet now -
briefly refers to a king; for this mode of speaking was well
known by the people. And we have also seen elsewhere,
that when the Prophets speak of the safety of the Church,
they mention a king, because the Lord designed to gather
again the dispersed Church under one head, even Christ.
And no doubt there would ever remain a dreadful dispersion,
were not Christ the bond of union. He then says that a
king would come. But he speaks not as of a king unknown;
he only reminds them that God would be true and faithful
to his promises. Now since the whole law, and adoption,
must have vanished away, except Christ came, his coming
ought to have been patiently waited for.

Further, that God’s children might be more confirmed, he
says also that this king would come to the people, the daughter
of Sion, as though he had said, that God, for the sake of the
whole Church, had fixed the royal throne in the family of
David: for if the king was to come, that he might indulge
in his own triumphs, and be contented with pomps and
pleasures, it would have been but a small and wholly barren
consolation: but as God in determining to send the Mes-
siah, provided for the safety of the whole Church, which he
had promised to do, the people might here derive solid con-
fidence. It isnot then a matter of small moment, when the
Prophet teaches us, that the king would come to Ston and
to Jerusalem ; as though he had said, “ This king shall not
come for his own sake like earthly kings, who rule accord-
ing to their own caprice, or for their own advantage :” but
he reminds us, that his kingdom would be for the common
benefit of the whole people, for he would introduce a happy
state.

He afterwards states what sort of king he was to be.
He first names him just, and then preserved or saved. As
to the word, just, it ought, I think, to be taken in an active »

_

CHAP. 1x. 9. COMMENTARIES ON ZECHARIAH. 253

sense, and so the word which follows: Just then and saved
is called the king of the chosen people, for he would bring
to them righteousness and salvation. Both words depend
on this clause,—that there would come a king to Sion. If
he came privately for himself, he might have been for him-
self just and saved, that is, his righteousness and salvation
might have belonged to himself or to his own person: but
as he came for the sake of others, and has been for them
endued with righteousness and salvation ; then the righteous-
ness and salyation of which mention is made here, belong to
the whole body of the Church, and ought not to be confined
to the person of the king. Thus is removed every contention,
with which many have foolishly, or at least, very inconsider-
ately, wearied themselves; for they have thought that the
Jews cannot be otherwise overcome, and that their perverse-
ness cannot be otherwise checked, than by maintaining, that
YY), nusho, must be taken actively ; and they have quoted
some passages of Scripture, in which a verb in Niphal is
taken in an active sense. But what need there is of un-

1 The Septuagint, the Targum, and the Vulgate, render the word ac-
tively ca#Za»—Saviour. It Sp so taken by fos Grotius, Marckius,
Dathius, Newcome, and Henderson. The reason given is, that there are
instances of several verbs in Niphal having an active meaning. This is
true; but this verb is found nineteen times in Niphal besides here, and
invariably in a passive sense. This is quite sufficient to settle its meaning.
Kimchi, Glassius, and Cocceius take this view. The last says that the re-
ference is to his deliverance from his sufferings and his death. It is sin-
gular that this verse, at least a part of it, is quoted, and applied to Christ
shortly before his crucifixion. Matt. xxi. 4,5. The two verses, 9th and
10th, are in a striking manner connected ; there is a contrast between the
end of the 9th and the beginning of the 10th, and a correspondence be-
tween the end of the 10th and the beginning of the 9th. The king shall
ride lowly on an ass,—and the chariot and the horse shall be cut off; he
shall be saved or preserved,—and the battle-bow shall be destroyed ; then
the correspondence,—he is righteous, i.e., just and faithful to his gracious

he shall speak peace to the nations; he is King,—and his
dominion shall be from sea to sea. The two first lines are not to be in-
cluded in the comparison,—
9. Exult thou greatly, daughter of Zion;

Shout thou daughter of Jerusalem:

Behold thy King, he shall come to thee;

Just, and saved shall he be;

Lowly, and he shall ride on an ass,

Even on a colt, the foal of an ass:

10. And cut off shall I the chariot from Ephraim,
And the horse from Jerusalem ;

254 THE TWELVE MINOR PROPHETS. LECT. CLIII.

dertaking such disputes, when we may well agree on the sub-
ject? I then concede to the Jews, that Christ is saved or
preserved, and that he is said to be so by Zechariah.

But we must see what this salvation is which belongs to
Christ. This we may gather from what is said by the Pro-
phet. We are not then to contend here about words, but to
consider what the subject is, that is, that a just and saved
king comes to his chosen: and we know that Christ had no
need of salvation himself. As then he was sent by the
Father to gather a chosen people; so he is said to be saved
because he was endued with power to preserve or save them.
We then see that all controversy is at an end, if we refer
those two words to Christ’s kingdom, and it would be absurd
to confine them to the person of one man, for the discourse —
is here concerning a royal person ; yea, concerning the public
condition of the Church, and the salvation of the whole body.
And certainly when we speak of men, we say not that a
king is safe and secure, when he is expelled from his king-
dom, or when his subjects are disturbed by enemies, or when
they are wholly destroyed. When therefore a king, deprived
of all authority, sees his subjects miserably oppressed, he is
not said to be saved or preserved. But the case of Christ,
as I have said, is special; for he does not exercise dominion
for his own sake, but for the preservation of his whole people.
Hence with regard to grammar, I can easily allow that Christ
is called just and saved, passively ; but as to the matter it-
self, he is just with reference to his people, and also saved
or preserved, for he brings with him salvation to the lost ; for
we know that the Jews were then almost in a hopeless state.

He however at the same time adds, that the king would
be saved, not because he would be furnished with arms and
forces, or that he would defend his people after the manner
of men; for he says, that he would be poor.’ He must

And cut off shall be the bow of war;
And he will speak peace to the nations;
And his dominion shall be from sea to sea,
And from the river to the extremities of the land.— Ed.
1 Pauper, ‘iy, rendered “ xgavs, meek,” by the Septuagint ; * humble,”
by Newcome; and “ lowly,” by Blayney and Henderson, and also by
Kimchi, and the Targwn. It may either mean a depressed and poor con-

Ds al laa

~ nature of

CHAP. IX. 9. COMMENTARIES ON ZECHARIAH. 255

then be otherwise preserved safe than earthly princes are
wont to be, who fill their enemies with fear, who fortify their
borders, prepare an army, and set up every defence to ward
off assaults. Zechariah teaches us, that Christ would be
otherwise preserved, as he would prove superior to his
enemies through a divine power. As then he is poor, he
must be exposed to all kinds of injuries ; for we see, that
when there is no earthly fortress, all the wicked immediately
fly together as it were to the prey. If Christ then is poor,
he cannot preserve his own people, nor can he prosper in
his kingdom. It hence follows, that he must be furnished
with celestial power, in order to continue himself safe, and
in order to prevent harm to his Church ; and this is what
Zechariah will presently tell us, and more clearly express.
It is now sufficient briefly to state his object.

He afterwards adds, Reding on an ass, the colt, the foal of
an ass." Some think that the ass is not mentioned here to
denote poverty, for they who excelled in power among the
people were then in the habit of riding on asses. But it
seems to me certain, that the Prophet added this clause to
explain the word *3Y, ont, poor ; as though he had said, that
the king of whom he spoke would not be distinguished by a
magnificent and splendid appearance like earthly princes,
but would appear in a sordid or at least in an ordinary con-
dition, so as not to differ from the humblest and lowest of
the people.” He then bids the faithful to raise up their
eyes to heaven, in order to come to the true knowledge of
dition, or, as Blayney says, “ the humility of his temper.” Both were
true as to the king mentioned here. He was poor in condition, riding on

= colt, and lowly also in mind, of which his procession was an evidence.—
d.

} Literally it is, “ the foal of she-asses,” which Kimchi explains, “ the
foal of one of the she-asses,” and adduces Judges xii. 7, as an instance,
where “ in the cities of Gilead” means “ in one of the cities of Gilead.”
It is singular in the Septuagint, the Targum, and the Syriac. The word
is regarded by Grotius as including both sexes, “ the foal of asses,” a pure
foal, not a mule, its father and mother being of the asinine kind. So New-
come renders the phrase, “ the foal of asses.” The probability is, that as
the early versions give the singular, and as there seems to be no reason for
the plural, it is a typographical mistake.—Ed.

2 Newcome suggests another reason, “ As horses are used in war, Christ
may be em by this action to have shown the humble and peaceable
kingdom.”— Ed.

256 THE TWELVE MINOR PROPHETS. LECT. OLIIT.

Christ’s kingdom, and to feel assured that righteousness and
salvation are to be expected from him. How so? Because
he will be accompanied with nothing that may strike men
with fear, but will serve as an humble and obscure individual.
We may also here add, that righteousness and salvation
must be understood according to the character of Christ’s
kingdom ; for as the kingdom of Christ is not temporal or
what passes away, we conclude that the righteousness he
possesses is to be perpetual, together with the salvation
which he brings. But I am not disposed ingeniously to
speak here of the righteousness of faith ; for I think, on the
contrary, that by the word is meant here a right order of
things, as all things were then among the people in a state
of confusion ; and this might be easily proved by many pas-
sages of Scripture.

The sum of the whole is, that the predictions by which
God gave to his chosen people a hope of redemption were
not vain or void ; for at length in due time Christ, the son
of David, would come forth,—secondly, that this king would
be just, and saved or preserved ; for he would restore things
into order which were in a disgraceful state of confusion,—
and thirdly, he adds, that this king would be poor; for he
would ride on an ass, and would not appear in great emi-
nence, nor be distinguished for arms, or for riches, or for
splendour, or for number of soldiers, or even for royal trap-
pings which dazzle the eyes of the vulgar: he shall ride on
an ass.

This prophecy we know was fulfilled in Christ ; and even
some of the Jews are constrained to confess that the Pro-
phet’s words can be justly applied to none else. Yet they
do not acknowledge as the Christ of God the Son of Mary ;
but they think that the Prophet speaks of their imaginary
Messiah. Now we, who are fully persuaded and firmly
maintain that the Christ promised has appeared and per-
formed his work, do see that it has not been said without
reason that he would come poor and riding on an ass, It
was indeed designed that there should be a visible symbol of
this very thing ; for he mounted an ass while ascending into
Jerusalem a short time before his death. Itis indeed true,

CHAP. Ix. 10. COMMENTARIES ON ZECHARIAH. 257

that the Prophet’s words are metaphorical: when he says,
Come shall a king, riding on an ass, the words are figura-
tive; for the Prophet means, that Christ would be as it
were an obscure person, who would not make an appearance
above that of the common people. That this is the real
meaning is no doubt true. But yet there is no reason why
Christ should not afford an example of this in mounting an ass.

I will adduce a similar instance: it is said in the twenty-
second Psalm, ‘ They have cast lots on my garments.’ The
metaphor there is no doubt apparent, which means that
Dayid’s enemies divided his spoils. He therefore complains
that those robbers, by whom he had been unjustly treated,
had deprived him of all that he had: and fulfilled has this
been in a literal manner, so that the most ignorant must
acknowledge that it has not in vain been foretold. We now
then understand how well do these things agree—that the
Prophet speaks metaphorically of the humble appearance of
Christ ; and yet that the visible symbol is so suitable, that
the most ignorant must acknowledge that no other Christ
but he who has already appeared is to be expected.

I omit many frivolous things, which in no degree tend to
explain the Prophet’s meaning, but even pervert it, and
destroy faith in prophecy: for some think that Christ rode
on an ass, and also on a colt, because he was to govern the
Jews, who had been previously accustomed to bear the
yoke of the law, and that he was also to bring the Gentiles
to obedience, who had been hitherto untameable. But these
things are very frivolous. It is enough for us to know what

the Prophet means. It afterwards follows—

10. And I will cut off the chariot 10. Et excidam quadrigas (vel,
from Ephraim, and the horse from currum) ab Ephraim, et equum ab
Jerusalem, and the battle-bow shall be Ierusalem, et excidetur arcus bel-
cut off: and he shall speak peace unto licus (arcus belli;) et loquetur pa-
the heathen: and his dominion shall cem ad gentes; et imperium ejus
be from sea even to sea, and from the 4 mari usque ad mare, et a fluvio
Fiver even to the ends of the earth. usque ad terminos terre.

The Prophet here expresses more clearly what he had
briefly referred to by the word poor, and by the metaphor
which we haye explained. Hence he says, that there would

VoL. v. R

258 THE TWELVE MINOR PROPHETS. LECT. CLIII.

be no horses, no chariots, no bows, no warlike instruments in
Christ’s kingdom ; for tranquillity would prevail in it. The
sum of the whole is, that Christ and his people would not be
kept safe and secure by human defences, by means of many
soldiers and of similar helps being at hand; but that God

would restrain, and even compose and allay all warlike com-_
motions, so that there would be no need of such aids) We
now understand the Prophet’s design.

But we must notice the language here used. God declares
here that he would be the giver of peace, so that the Mes-
siah would continue safe in his kingdom; I will cut off, he
says ; for it might have been objected—“ If he is to be poor,
what hope can there be of safety?” The answer is, because
it will be God’s work to restrain all the assaults of enemies.
He means, in short, that the Messiah’s kingdom would be
safe, because God from heaven would check all the rage of
enemies, so that however disposed they might be to do harm,
they would yet find themselves held captive by the hidden
bridle of God, so as not to be able to move a finger.

But after having said that the Jews and Israelites would
be safe, though stripped naked of all defences, he adds, He
will speak peace to the nations; that is, though he will not
use threats or terrors, nor bring forth great armies, yet the
nations will obey him ; for there will be no need of employ-
ing any force. ‘To speak peace then to the nations means, -
that they will calmly hear, though not terrified nor threat-
ened. Some with more ingenuity make the meaning to be
—that Christ, who reconciles the Father to us, will proclaim
this favour of reconciliation; but the Prophet, as I think,
with more simplicity, says, that Christ would be content
with his own word, inasmuch as the Gentiles would become
obedient, and quietly submit to his authority. The import
of the whole is, that Christ would so rule far and wide, that
the farthest would live contentedly under his protection,
and not cast off the yoke laid on them.

He states in the last place, that his dominion would be

1 To “ speak peace ” is to announce or proclaim peace, and not to pro-
duce peace. It is not to render people peaceable, but to declare the mes-
sage of peace to them. . It is the promulgation of the gospel.— £d.

CHAP. Ix. 11. COMMENTARIES ON ZECHARIAH. 259

from sea to sea, that is, from the Red sea to the Syrian sea,
towards Cilicia, and from the river, that is, Euphrates, to the
extreme borders of the earth. By the earth we are not to
understand the whole world, as some interpreters have un-
wisely said ; for the Prophet no doubt mentioned those
places already known to the Jews. For we know that
remarkable oracle—* He shall reign from sea to sea.”
(Psalm Ixxii. 8.) But God speaks of David only, and the
words are the same as here; and there was no oracle more
commonly known among the Jews.’ The Prophet, then,
who adduces here nothing new, only reminds the Jews of
what they had long ago heard, and repeats, as it were, word
for word, what was familiar to them all. For we must bear
in mind what I said at the beginning—that the Prophet
here strengthens the minds of the godly, and on this account,
because the Messiah, on whose coming was founded the
gratuitous adoption of the people, as well as their hope of
salvation, had not yet appeared. We now then understand
the real meaning of this passage. He then adds—

11. As for thee also, by the blood of 11. Etiam tu, in sanguine
thy covenant I have sent forth thy prison- fcederis tui emisi vinctos tuos é
ers out of the pit wherein is no water. = puteo, in quo non erat aqua.

Here he applies his former doctrine to its right use, so
that the faithful might emerge from their sorrow, and come
to that joy which he had before encouraged them to enter-
tain. He then addresses Jerusalem, as though he had said,
“There is no reason for thee to torment thyself with per-
plexed and anxious thoughts, for I will accomplish what I
have promised—that I would become a deliverer to my
people.” For this doubt might have occurred to them—
“Why does he exhort us to rejoice, while the Church of God
is still in part captive, and while those who have returned

1 The reference as to the “sea” may be also made to Ex. xxiii. 31; and
as to the “river ” to Deut. xi. 24. The land promised to the Israelites is
no doubt what is here described, and Newcome renders the. last clause
* to the uttermost of the land.” Though Henderson admits that the
words are originally “descriptive of the utmost bounds of the Hebrew
kingdom,” yet he thinks that they are to be taken here in their widest
meaning. as including the whole earth.—Ed. Sees

260 THE TWELVE MINOR PROPHETS. LEOT. OLIII.

to their country are miserably and cruelly harassed by their
enemies?’ To this objection Zechariah answers in the per-
son of God—that God would be able to deliver them, though
they were sunk in the deepest gulf. We hence see how this
verse harmonises with the other verses: he had before
spoken of the happy state of the Church under Christ as its _
king; but as the condition of the people then was very hard
and miserable, he adds, that deliverance was to be expected
from God. ;

But we must observe, that a pronoun feminine is here
used, when he says, even thou, or, thou also. Both the La-
tins and Greeks have been deceived by the ambiguity of the
language used,’ and have thought that the words are ad-
dressed to Christ, as though he was to draw his captives
from a deep pit; but God here addresses his Church, as
though he had said, “Hear thou.” And the particle Di,
gam, is emphatical, meaning this—“I see that I do not
prevail much with you, for ye are in a manner over-
whelmed by your calamities, and no hope refreshes you, as
you think yourselves visited, as it were, with a thousand
deaths ; but still, though a mass of evils disheartens you, or
at least so far oppresses you as to render inefficacious what
I say—though, in short, ye be of all men the most miser-
able, I will yet redeem your captives.” But God addresses
the whole Church, as in many other places, under the cha-
racter of a wife.

He says, By the blood of thy covenant. This seems not to
belong properly to the Church, for there is no other author
of the covenant but God himself; but the relation, we know,
between God and his people, as to the covenant, is mutual.
It is God’s covenant, because it flows from him; it is the
covenant of the Church, because it is made for its sake, and
laid up as it were in its bosom. And the truth penetrated
more fully into the hearts of the godly, when they heard
that it was not only a divine covenant, but that it was also

1 Rather by following the Septuagint, who changed the person of the
verb “ iZarteruaras, thou hast sent forth.” The pronoun “ cv, thou,” in
Greek, has no gender, as in Hebrew. It was in this way that Theodoret,
Cyril, and Augustine were led astray as to the sense of this passage. The
Turgum retains the reading of the Hebrew.—£d.

CHAP. rx. LI. COMMENTARIES ON ZECHARIAH. 261

the covenant of the people themselves: Then by the blood
of thy covenant, &e. Some refer this, but very unwisely,
_ to circumcision, for the Prophet no doubt had regard to the
sacrifices. It was then the same as though he had said—
“Why do ye offer victims daily in the temple? If ye think
that you thus worship God, it is a very gross and insane
superstition. Call then to mind the end designed, or the
model given you from above; for God has already promised
that he will be propitious to you, by expiating your sins by
the only true sacrifice: And for this end offer your sacri-
fices, and that blood will bring expiation with it. Now
since God has not in vain appointed your sacrifices, and ye
observe them not in vain, no doubt the benefit will come at
length to light, for J have sent forth thy captives. For God
does not reconcile himself to men, that he may destroy or
reduce them to nothing, or that he may suffer them to pine
away and die; for why does God pardon men, but that he
may deliver them from destruction ?”*

We now perceive why the Prophet thus speaks of the
blood of the covenant in connection with the salvation of
the whole people. “ Ye daily offer victims,” he says, “ and
the blood is poured on the altar: God has not appointed
this in vain.” Now since God receives you into favour, that
ye may be safe, he will therefore deliver the captives of his
Church ; I will send forth, he says, or, have sent forth thy
captives : for he expresses here in the past tense what he
would do in future.

I will send forth thy captives from the pit in which there is

1 The words,” says Newcome, “allude to the Jewish custom of ratify-
ing covenants by the blood of victims.” It was called “thy” covenant,
because it was a covenant made with the daughter of Sion. The meaning
is, “the covenant ratified with thee by blood,” that is, of victims. See
Ex. xxiv. 6-8. The 3 here means for, or on account of. The verse may
be thus rendered—

As to thee also, on account of the blood of thy covenant

Have I sent forth thy prisoners

From a pit without water in it.
It was thought by Drusius and Newcome that the deliverance of the people
from Babylon a hak referred to, which is the most probable opinion, as
the next verse seems to have been addressed to them. But Marckius
and Sisg gta agree with Calvin, that the past tense is used for the

262 THE TWELVE MINOR PROPHETS. LECT. CLIII.

no water. He means a deep gulf, where thirst itself would
destroy miserable men without being drawn forth by a power
from above. In short, he means, first, that the Jews were
sunk in the deep; and secondly, that thirst would consume
them, so that death was nigh at hand, except they were
miraculously delivered by God: but he reminds them, that |
no impediment would prevent God from raising them to
light from the deepest darkness. We then see that this was
added, that the Jews might learn to struggle against all
things that might strengthen unbelief, and feel assured that
they would be preserved safe, for it is God’s peculiar work
to raise the dead. This is the meaning. He now adds—

12. Turn you to the strong- 12. Convertimini ad munitionem vineti
hold, ye prisoners of hope: even spei; etiam hodie annuntio duplicia, re-
to-day do I declare that I will pendam tibi (ve/, duplicia rependam tibi;
render double unto thee. uterque sensus non male convenit.)

Zechariah proceeds with the same subject. He bids the
Jews suddenly to betake themselves to their fortress. There is
no doubt but that he means by that term the holy land; nor
do I oppose the opinion of those who think the temple to be
intended: for Jerusalem and the whole of Judea is called a.
fortress, and for this reason, because God had chosen his sane-
tuary there. It is then the same, as though one wishing to
collect a dispersed and straggling band of soldiers were to say,
“ To the standard, to the standard ;’ or, “ To the troop, to
the troop.” For though Judea was not then fortified, nay,
Jerusalem itself had no high wall or strong towers, yet they
had God as their stronghold, and this was impregnable; for
he had promised that the Jews would be safe under the
shadow of ‘his wings, though exposed to the caprices of all
around them. Nor does he here address them only who had
returned, or the exiles who still remained scattered in the
East; but by this declaration he encourages the whole
Church, that they might be fully persuaded that when
assembled under the protection of God, they were as forti-
fied as though they were on every side surrounded by the
strongest citadels, and that there would be no access open
to enemies.

Return ye then to the stronghold. This could not have

CHAP. 1x.12. COMMENTARIES ON ZECHARIAH. 263

appeared unreasonable ; for we know that when they were
building the city their work was often interrupted; and we
know also that the temple was not then fortified by a wall.
But Zechariah teaches them, that in that state of things
there was sufficient defence in God alone. Though then
the Jews were not made safe by moats, or by walls, or by
mounds, he yet reminds them, that God would be sufficient
to defend them, and that he would be to them, as it is said
in another place, a wall and a rampart. (Is. xxvi. 1.)

But it is not without reason that he calls them the captives
of hope; for many had wholly alienated themselves from
God and altogether fallen away, so as to be unworthy of any
promise. By this mark then he distinguishes between the
faithful captives and those who had wholly degenerated and
separated themselves from the family of God, so as no more
to be counted among his people. And this ought to be care-
fully noticed, which interpreters have coldly passed by. They
have indeed said, that they are called captives of hope,
because they hoped to be saved ; but they have not observed
the distinction, by which.Zechariah intended to convey re-
proof tothe unbelieving Jews. It was therefore not without
‘meaning that he directed his word to the faithful only, who
were not only captives, but also captives having hope. I
cannot finish to-day.

PRAYER.

Grant, Almighty God, that as we do not at this day look for a
Redeemer to deliver us from temporal miseries, but only carry on
a warfare under the banner of the cross, until he appear to us from
heaven to gather us into his blessed kingdom,—O grant, that we
may patiently bear all evils and all troubles: and as Christ once
for all poured forth the blood of the new and eternal covenant,
and gave us a symbol of it in the Holy Supper, may we, confid-
ing in so sacred a seal, never doubt but that he will be always
propitious to us, and render manifest to us the fruit of his recon-
ciliation, when after having supported us for a season under the
burden of those miseries by which we are now oppressed, thou
gatherest us into that blessed and perfect glory, which has been
procured for us by the blood of Christ our Lord, and which is
daily set before us in the gospel, and laid up for us in heaven,
until we at length shall come to enjoy it through the same, our
Lord Jesus Christ.—Amen.

264 THE TWELVE MINOR PROPHETS. LECT. CLIV.

Lecture One Bundred and Fifty-fourth.

In yesterday’s lecture the Prophet exhorted the Jews to
assemble into that stronghold of which God was to be the
guardian. And we have said that Jerusalem was then to the ~
godly an impregnable fortress, though for the most part with-
out walls, because the place was as it were sacred to God, and
so under his care and protection. He now adds a confirmation
of this truth, that they would be doubly more blessed who had
resorted to Jerusalem than their fathers before their exile:
for a comparison is no doubt made between them and their
fathers. From the reign of David until the exile, God had
proved by many tokens that he had a care for that people ;
he afterwards raised up, as it were, a new Church, that is,
when a liberty to return was granted to the Jews. The mean-
ing then here is, that if the fathers before they were driven
from their country had experienced God kind and bountiful,
those who had now returned to their country would find
God much more bountiful towards his new Church.

We now then understand what he means by double, even
double happiness; for God would increase his blessings to
the Jews, though their condition was then by no means
desirable ; nay, very hard according to the estimation of the
world. But he says, that he declared from that day, inti-
mating, that though the effect of this prophecy was not
immediately apparent, yet he spoke with confidence; for
they would in course of time find that nothing had been
said to them in vain or rashly. The Prophet then shows
here, that he spoke with perfect confidence, and this in order
to gain credit to the promise, lest the Jews should doubt
that what they heard from the mouth of Zechariah should
at length be made evident to them.’ Let us now proceed—

‘ The words may with more propriety be regarded as spoken by God.
The construction of the last clause has been differently given. M*Caul
in his observations on Kimchi has rendered it thus—* The announcer of
double will I cause to return to thee.” The “announcer of double” in
his view is the Messiah: but to cause the Messiah to “ return,” is a lan-
guage that cannot be admitted; and his remark on 733 in Hiphil is not
correct: that is, that it has ever an accusative or a dative, or both, after

CHAP. 1x.13. COMMENTARIES ON ZECHARIAH. 265

13. When I have bent Judah for 13. Quia tetendi mihi Iehudah
me, filled the bow with Ephraim, and arcum, implevi Ephraim, et excitavi
raised up thy sons, O Sion, against filios tuos, Sion, contra filios tuos,
thy sons, O Greece, and made thee Grecia; et posui te quasi gladium
as the sword of a mighty man. gigantis (vel, robusti.)

God declares here that the Jews would be the conquerors
of all nations, though they were then despised. That people,
we know, were hated by all; and they were at the same
time weak, and had hardly any strength, so as to be able to
resist the wrongs done them on every side. As then this
trial might have terrified weak minds, the Prophet says that
the Jews would be as it were the bow and the quiver of God,
so that they would be able to pierce all nations with their
arrow ; and that they would also be like a sword, which
would wound and lay prostrate the strongest.

We now perceive the meaning of the words, and see also
the reason why the Prophet made this addition, even because
the Jews were filled with terror on seeing themselves sur-
rounded on every side by violent and strong enemies, to
whom they were very unequal in strength. Now, these
similitudes we know occur elsewhere in Scripture, and their
meaning seems to be this—that the Jews would be the
conquerors of all nations, not by their own prowess, as they
say, but because the Lord would guide and direct them by
his own hand. For what is a bow except it be bent? and
the bow itself is useless, except the arrow be discharged.
The Prophet then teaches us, that though the Jews could
do nothing of themselves, yet there was strength enough in
God's hand alone.

I have bent for me, he says, Judah asabow. The Lord
reminds the Jews of his own power, that they might not
regard their own strength, but acknowledge that they were
made strong from above, and that strength to overcome their
it. See 1 Sam. xxiv. 18; 2 Sam. xix.6. It is better to connect “double,”
or a double blessing, with the verb “ restore,” —

Even this day I declare,
A double blessing will I restore to thee.

This is essentially the rendering of Drusius, Grotius, Newcome, and
Henderson. There is a correspondence between the verb “restore,” or

cause to return, and the verb “return” at the beginning of the verse.
“ Return, &c., and I will cause to return to thee a double blessing.” Ed.

266 THE TWELVE MINOR PROPHETS... LECT. CLIV.

enemies would be given them. Hence he compares Ephraim
to a quiver. But we have seen yesterday, that Judah and
Ephraim are to be taken as the same; for as it had been a
divided body, God intimates here, that when the Jews be-
came again united and joined together, and when the ten
tribes showed brotherly kindness towards the kingdom of -
Judah, then the people would be to him like a bow well
furnished, being fully supplied with arrows."

He afterwards adds, I will rouse thy sons, O Sion, against
thy sons, O Javan. This apostrophe is more emphatical than
if the third person had been adopted; for by addressing
first Sion, and then Greece, he shows that he possesses
power over all nations, so that he raises up the one and
casts down the other, as he pleases.

As to the word })’, Ivan, we have elsewhere seen that it is
to be taken for Greece, and now for all the countries beyond
sea. Yet many think that the word Jonah is derived from
this Hebrew word, and, as it often happens, is corruptly
pronounced. But we may gather from many instances that
{, Ivan, is put for Greece, or for distant countries, and
specifically for Macedonia. It is then the same as though
he had said—That the Jews would be superior to all heathen
nations, even were they to unite together and bring vast
forces from distant lands. For the Greeks could not have
waged war in Judea with a small force; they must have
brought with them large armies, to fight in a strange country
and unknown to them. Nor could the Jews have attacked

1 Kimchi says that a remnant of the ten tribes were among the Jews
who returned from Babylon, being those who had been left in the land by
Shalmanezer, as it appears from 2 Chron. xxxiv. 6, 9,33; xxxv. 17.
«These went,” he says, “into captivity with the tribe of Judah and of
Benjamin to Babylon, and returned with them when they return
Abarbanel gives the same opinion, and also Cyril and Bochart. The
latter infers their return from Ezra vi. 17 ; viii. 35.

This prophecy is viewed by Henderson as having been fulfilled in the
wars of the Maccabees. See 1 Mace. i. 62; ii. 41-43; iii. 33. This was
also the view of Zheodoret, Jerome, Grotius, and Mavobies: Newcome
thought that “ the language of this prophecy is too strong for these events,’
and may remain to be fulfilled against the present possessors of the coun-
tries ealled J avan, which were Greece, Macedonia, and part of Asia Minor.”
With this view Adam Clarke concurs, though Scott demurs. But there

seems to be nothing here, and especially in the following verses, that does
not well comport with the wars of the Maceabees.—Ed.

CHAP. rx. 14. COMMENTARIES ON ZECHARIAH. 267

the Grecians or other remote nations, except they were
favoured with aid from heaven. For this reason also he
adds, that they would be like a sword, by which a strong
man can destroy others of less power. Let us now go on—

14. And the Lord shall be seen 14. Et Iehova super eos con-
over them, and his arrow shall go spicuus erit, et egredietur quasi
forth as the ightning: andthe Lord fulgur sagitta ejus; et Dominus
God shall blow the trumpet, and Iehova tuba clanget, et procedet
shall go with whirlwindsof thesouth. in turbinibus Theman. (vel, Austri.)

He goes on with the same subject, but explains what I
haye said—that victory is promised to the Jews, not that
which they could gain by their own power, but that which
should happen to them beyond their expectation ; for this is

what is meant when he says, that God would be seen over
them. For though the events of all wars depend on God,
yet he is said to be seen where there is a remarkable victory,
which cannot be accounted for by men. When unequal
armies engage, it isno wonder when one becomes victorious ;
and it may sometimes be that a less number overcomes a
greater, even because it exceeded the other in courage, in
~- counsel, in skill, or in some other way, or because the larger
army fought from a disadvantageous position, or trusting in
its own strength rushed on inconsiderately. But when con-
sternation alone dejects one party and renders the other
victorious, in this case the power of God becomes evident.
And even heathens have thought that men are confounded
from above when courage fails them ; and this is most true.
We now then understand why the Prophet says, that God
would be seen over the Jews, even because they would con-
quer their enemies, not by usual means, not after an earthly
manner, but in a wonderful way, so that it would appear
evident to be the work of God.
He then adds, Go forth shall his arrow as lightning. He
_ again repeats and confirms what we have already observed
—that there would be no movement among the Jews, no
celerity, but what would be like the sword, which lies quiet
on the ground, except it be taken up by the hand of man,
and what also would be like the arrow, which can do no

268 THE TWELVE MINOR PROPHETS. LECT. CLIV.

harm except it be thrown by some one. We then see that
the victory mentioned before is ascribed to God alone. And
for the same reason he adds what follows, that Jehovah would
come with the shout of a trumpet, and also, with the whirl-
wind of the south. Ina word, he means that the work of
God would be evident when the Jews went forth against —
the enemies by whom they had been oppressed and would
still be oppressed. That they might not then compare their
own with their enemies’ strength, the Prophet here brings
God before them, by whose authority, guidance, and power
this war was to be carried on. And then, that he might
extol God’s power, he says, that he would come with the
shout of a trumpet, and with the whirlwind of the south.
Interpreters take the whirlwinds of the south simply for
violent storms ; for we know that the most impetuous whirl-
winds arise from the south. But as the Prophet joins the
whirlwinds of the south to the shout of a trumpet, he seems
to me to allude to those miracles by which God showed to
the Jews in a terrific manner his power on Mount Sinai, for
the desert of Teman and Mount Paran were in that vicinity.
We have seen a similar passage in the third chapter of
Habakkuk, “God,” he said, “ shall come from Teman, the
Holy One from Mount Paran.” The Prophet's object was to
encourage the Jews to entertain hope; for God, who had
long concealed himself and refrained from helping them,
would at length come forth to their aid. How? He re-
minded them in that passage of the records of ancient his-
tory, for God had made known his power on Mount Sinai,
in the desert of Teman, and it was the south region with
regard to Judea ; and we also know that trumpets sounded
in the air, and that all this was done that the Jews might
reverently receive the law, and also that they might feel
certain that they would be always safe under God’s hand,
since he thus shook the elements by his nod, and filled the
air with lightnings and storms and whirlwinds, and also
made the air to ring with the shouts of trumpets. It is for
the same reason that the Prophet speaks in this passage,
when he says, that God would make himself known as for-
merly, when he astonished the people by the shouts of

CHAP. Ix. 15. COMMENTARIES ON ZECHARIAH. 269

trumpets, and also when he appeared in whirlwinds on
Mount Sinai. He then adds—

15. The Lord of hosts shall de- 15. Iehova exercituum proteget
fend them; and they shall devour, eos; et comedent et subjicient lapi-
and subdue with sling-stones; and dibus funds, (vel, lapides, ut alii
they shall drink, and make a noise vertunt,) et bibent, et tumultua-
as through wine; and they shall be buntur tanquam 4 vino, et reple-
filled like bowls, and as the corners buntur quasi phiala, quasi anguli
of the altar: altaris.

He expresses again the same thing in other words—that
God would be like a shadow to his people, so that he would
with an extended hand protect them from their enemies.
Since the Jews might have justly felt a distrust in their own
strength, the Prophet continually teaches them that their
safety depended not on earthly aids, but that God alone was
sufficient, for he could easily render them safe and secure.
He also adds, that there would be to them plenty of bread
and wine to satisfy them. He seems here indeed to promise
too great an abundance, as by its abuse luxury came, for he
says, that they would be satiated and be like the drunken ;
they shall drink, he says, and shall make a noise as through
wine. Certainly those who drink wine moderately, do not

1 The two preceding verses, the 13th and 14th, are capable of being
rendered more correctly. Junius and Tremelius render °3, at the be-
ginning of verse 13th, when, and connect it with the preceding verse. But
if the particle be so rendered, and 3, at the beginning of verse 14th, be
rendered then, the meaning will be more evident. All the verbs in verse -
13 are in the past tense, and may be rendered as future perfects according

to what is done by the preceding authors. Then the two verses will be
as follows—
13. When I shall have bent Judah for myself,
And the bow filled with Ephraim,
And roused up thy sons, O Sion,
Against thy sons, O Javan, ‘
And made thee as the sword of a mighty man;
14. Then Jehovah shall be seen (a leader) over them,
And go forth like lightning shall his arrow ;
Yea, the Lord Jehovah with a trumpet shall blow,
And a in (or, accompanied with) the whirlwinds of the
south.
The “ whirlwinds,” or storms, as rendered by Henderson, “ of the south,”
were impetuous and violent. See Job xxxvii. 9; Is. xxi. 1. The images
here, as Newcome justly observes, are very sublime. The change of the
person, as in verse 14th, is very common in the Prophets and in other
parts of Scripture. See Gen. iii. 22, 23.—Ed.

270 THE TWELVE MINOR PROPHETS. LECT. CLIV.

make noise, but they are as composed and quiet after dinner
as those who fast. Zechariah then seems here to make an
unreasonable promise, even that of excess in meat and drink.
But we have elsewhere seen that wherever the Holy Spirit
promises abundance of good things he does not give loose
reins to men’s lusts, but his object is only to show that God |
will be so bountiful to his children that they shall stand in
need of nothing, that they shall labour under no want. Nay,
the affluence of blessings is to try our frugality, for when
God pours forth as it were with a liberal hand more than
what is needful, he thus tries the temperance of each of us ;
for when in the enjoyment of great abundance, we of our
own accord restrain ourselves, we then really show that we
are grateful to God."

It is indeed true, that cheerfulness for abundance of bles-
sings is allowed us, for it is often said in the law, “ Thou
shalt rejoice before thy God,” (Deut. xii. 18;) but we must
bear in mind, that frugal use of blessings is required, in
order that the gifts of God may not be converted to a sinful
purpose.

1 Another view is taken of this verse. The destruction of enemies, and
not abundance of blessings, is what is said to be set forth in this verse,
according to the rendering both of the Septuagint and the Targum,
followed by Jerome, Kimchi, Drusius, Grotius, Newcome, Blayney, and
Henderson. “The bowl or basin,” says Bla , “and the corners of
the altar, all seem to bespeak blood; for the blood of the sacrificed beasts
was part of it received in bowls for the purpose of sprinkling, and the rest
poured out at the foot of the altar, Lev. iv. 5-7.” Henry states this view
as his own, and-also mentions that given by Calvin, which both Scott and
Adam Clarke have taken.

The latter part of the verse is rendered by the Septuagint as though
the meaning were, that the Jews would offer abundant sacrifices to express
their gratitude. “And they shall fill the bowls as well as the altar.”
Junius, and Tremelius, and Piscator, have rendered the Hebrew accord-
ing to this meaning, taking the two caphs as signifying both and and,
or as well as, “ And they shall fill both the bowl and the corners of the
altar,” that is, by offering sacrifices in token of their gratitude for victory.
But. the explanation of Grotius is, “ They shall be filled with the blood
of their enemies as the corners of the altar are with the blood of victims.
Lev. iv. 253 xvi. 18.”

It is difficult to know which view to take. The authorities, and per-
haps the context, are in favour of the revenge that would be taken on
the Grecians. In this case the metaphors, as Newcome observes, are
taken from beasts of prey, not an uncommon thing in Scripture. See
Num. xxiii. 24.—£d.

CHAP. 1x. 16. COMMENTARIES ON ZECHARIAH. 271

Then the Prophet does not here excite or stimulate the
Jews to intemperance, that they might fill themselves with
- too much food, or inebriate themselves with too much wine ;
but he only promises that there would be no want of either
food or drink when God blessed them as in former days.
And this seems also to be specified at the end of the verse,
when he mentions the horns of the altar. He had previously
said, that they would be full as the bowls were ; but when
he adds, “the horns of the altar,” he no doubt reminds them
of temperance, that they were to feast as though they were
in God’s presence. They were indeed accustomed to pour
out the wine and the oil on the horns of the altar; but, at
the same time, since they professed that they offered from
their abundance of wine and oil some first-fruits to God, it
behoved them to remember that their wine was sacred, that
their oil was sacred, as both proceeded from God. The Pro-
phet then declares, that the Jews would be thus enriched
and replenished with all good things, and that they were
yet to remember, that they were to live as in God’s presence,
lest they should by luxury pollute what he had consecrated
to a legitimate end. He then adds—

16. And the Lord their God shall 16. Et servabit eos Iehova,
save them in that day as the flock of Deus ipsorum, in die illa quasi
his people: for they shall be as the gregem populum suum; quia la-
stones of a crown, lifted up as an en- pides coronz elevati super terram

sign upon his land. ejus.

He continues the same subject, but uses various figures,
that he might more fully confirm what then was incredible.
He indeed reminds them that God would not save his people
in an ordinary way, such as is common to men. He com-
pares them to sheep, that they might know, as I have said
already, that their salvation would come from heaven, as
they were themselves weak, and had no strength and no
power ; for to show this was the object of this comparison.
He declares then that the Jews would be saved, because God
would supply them with every thing necessary to conquer
their enemies ; but that he would in a wonderful manner
help their weakness, even like a shepherd when he rescues

272 THE TWELVE MINOR PROPHETS. LECT. CLIV.

his sheep from the jaws of a wolf. For the sheep, which
escapes death by the coming of the shepherd, have no reason
to boast of victory, but all the praise is due to the shepherd.
So also God says, that it will be his work to deliver the Jews
from their enemies.

By saying, his own people, he seems to confine to his elect
what appeared too general; for he had said save them will
God. It is however certain that the people who were then
small, had been cut off, so that the greater part had perished ;
but at the same time it was true that God was a faithful
guardian of his people, for there were then many Israelites,
naturally descended from their common father Abraham,
who were only in name Israelites.

He then adds another similitude,—that they would be
elevated high, like precious stones in a crown, which are
borne on the head of a king, as though he had said, that they
would be a royal priesthood according to what is said in the
law. He had said before, They shall subdue the stones, or,
with the stones, of a sling. More correct seems to be the
opinion of those who read with the stones of a sling,’ that is,
that the Jews would conquer their enemies, not with swords,
nor with arrows, but only with stones, in the same manner
as Goliath was slain by David. Though not given to war-
like arts, nor exercised in the use of arms, they would yet,

1 This rendering is supported by the Septuagint, the Targum, the Vul-
gate, and adopted by Grotius, Marckius, and Newcome. But to “subdue”
or tread down, “ the sling-stones” is the version of Kimchi, Piseator,
Dathius, and Henderson; who have thought that the Greeks are here
called “sling-stones,” by way of contempt, as the Jews are called “ crown-
stones” in verse 16, by way of honour; the first were common and worth-
less; the second rare and precious. What seems unfavourable to this
metaphor is the expression, “lifted up as ensign,” as applied to “ the
stones of a crown.” ‘The words, \?) ‘JAN, have been rendered, “ stones of
separation,” that is, stones separated, set apart and consecrated to a par-
ticular use. See Gen. xxviii. 18; Jos. iv. 5,20. Hence Blayney’s ver-
sion is, “ consecrated stones,” in accordance with the Septuagint, “ aide
éyior—sacred or holy stones,” and also with the Syriac and Arabic versions.
They were stones, as it seems, set up as memorials of victory. Suitable
then is the expression, that they were raised, erected or lifted up as
banners or ensigns over the land. “ Crowned trophies” is the rendering
of Newcome,—stones encircled by a crown as monuments of victory. But
whether we render the words, consecrated or crowned stones, the same thing
is meant: and the propriety of the participle which follows becomes evi-
dent.—Ed.

CHAP. Ix. 16. COMMENTARIES ON ZECHARIAH. 273

as the Prophet shows, be conquerors ; for their slings would
be sufficient for the purpose of slaying their enemies. But
some think that heathens and the unbelieving are compared
to the stones of the sling, because they are worthless and of
no account ; which at the first sight seems ingenious, but it
‘is a strained view. It is not at the same time improper to
consider that there is here an implied contrast between the
stones of the sling, and the stones of a crown; the Jews
would cast stones from their slings to destroy their enemies,
and they themselves would be precious stones. The Pro-
phet seems here to represent the holy land as the chief part
of the whole world. Elevated, he says, shall be the stones of
crown over the land of God. Had he said over Egypt or over
Assyria, the connexion of the clauses would not have been
so appropriate ; but he names Judea, as the head of the
world, and that the Jews, when prosperous and happy in it,
would be like the stones of a crown, all the parts set in due
order. In short, he shows, that the favour of God alone and
his blessing, would be sufficient to render the Jews happy,
as they would then excel in honour, enjoy the abundance of
all good things, and possess invisible courage to resist all
their adversaries.

Let us now enquire when all these things were fulfilled.
We have said that Zechariah, by promising fulness to the
Jews, gave them no unbridled license to indulge themselves
in eating and drinking, but only expressed and extolled, in
hyperbolical terms, the immense kindness and bounty of
God to them. This is one thing.

But at the same time we must by the way consider an-
other question: He says, that they would be like arrows
and swords. Now as they were too much inclined to shed
blood, he seems here to excite them in a manner to take
vengeance fully on their enemies, which was by no means
reasonable. The answer to this is plain,—that the Jews
were not to forget what God prescribed in his law: for as
when God promised large abundance of wine, and a plenti-
ful provision, he did not recall what he had already com-
manded—that they were to practise temperance in eating
and drinking ; so now when he promises victory over their

VOL. V. s

274: THE TWELVE MINOR PROPHETS. LECT. CLIV.

enemies, he is not inconsistent with himself, nor does he
condemn what he had once approved, nor abrogate the pre-
cept by which he commanded them, not to exercise cruelty
towards their enemies, but to restrain themselves, and to
show mercy and kindness. We hence see that we are not
to judge from these words what is right for us to do, or how
far we may go in taking revenge on enemies; nor to deter-
mine what liberty we have in eating and drinking. Such
things are not to be learnt from this passage, or from simi-
lar passages ; for the Prophet here does only set forth the
power of God and his bounty towards his people.

Now again it may be asked, when has God fulfilled this,
when has he made the Jews far and wide victorious and the
destroyers of their enemies? All Christian expositors give
us an allegorical explanation,—that God sent forth his
armies when he sent forth Apostles into all parts of the
world, who pierced the hearts of men,—and that he slew
with his sword the wicked whom he destroyed. All this is
true; but a simpler meaning must in the first place be
drawn from the words of the Prophet, and that is—that God
will render his Church victorious against the whole world.
And most true is this; for though the faithful are not fur-
nished with swords or with any military weapons, yet we
see that they are kept safe in a wonderful manner under the
shadow of God’s hand. When adversaries exercise cruelty
towards them, we see how God returns their wicked devices
on their own heads. In this way is really fulfilled what we
read here,—even that the children of God are like arrows
and swords, and that they are also preserved as a flock; for
they are too weak to stand their ground, were not the Lord
to put forth his power, when he sees them violently assailed
by the wicked. There is then no need to turn the Prophet’s
words to an allegorical meaning, when this fact is evident—
that God’s Church has been kept safe, because God has ever
blunted all the weapons of enemies; yea, he has often by a
strong hand discharged his arrows and vibrated his sword.
For when Alexander the Great had passed over the sea,
when he had marched through the whole cireuit of the
Mediterranean sea, when he had filled all the country with

CHAP.Ix.17. | COMMENTARIES ON ZECHARIAH. __ 275

blood, he came at length to Judea; how was it that he left
it without committing any slaughter, without exercising any
cruelty, except that God restrained him? It will not weary
you, if I relate what we read in Josephus; and it is true I
have no doubt. He says, that when Alexander came, he
was full of wrath, and breathing threats against those Jews
by whom he had not been assisted, and who seemed to have
despised his authority: after having thus given vent to his
rage, he at length came into the presence of Jadeus the
high-priest, and seeing him adorned with a mitre, he fell
down and humbly asked pardon ; and while all were amazed
his answer was—that God had appeared to him in that form
while he was yet in Greece, and encouraged him to under-
take that expedition. When therefore he saw the image or
figure of the God of heaven in that sacerdotal dress, he was
constrained to give glory toGod. Thus far Josephus, whose
testimony in this instance has never been suspected.

There is then no reason for any one to weary himself in
finding out the meaning of the Prophet, since this fact is
clear enough—that God’s elect have been victorious, because
God has ever sent forth his arrows and vibrated his sword.
. At the same time there is another view of this victory; for
alien and remote people were subdued by the sword of the
Spirit, even by the truth of the gospel: but this is a sense
deduced from the other; for when we apprehend the literal
meaning of the Prophet, an easy passage is then open to us,
by which we may come to the kingdom of Christ. These
remarks refer to the abundance of provisions, as well as to
the victory over enemies. It now follows—

17. For how great is his goodness, 17. Nam quanta beneficentia ejus?
and how great is his beauty! Corn et quanta palehiitado ejus? frumen-
shall make the young men cheerful, tum adolescentes, et mustum recreat
and new wine the maids. (vel, corroborat) puellas.

The Prophet here exclaims at the incredible kindness of
God, that the Jews might learn to raise up their thoughts
above the world, as they were to look for that felicity which
he had before mentioned. We then see that by this excla-
_ mation a fuller confirmation is given to what had been said

276 THE TWELVE MINOR PROPHETS. LECT. CLIV.

by the Prophet, as though his words were,—“ No one ought
to judge of God’s favour, of which I have spoken, according
to his own doings, or conduct, or experience; but on the
contrary, every one of you ought to be filled with amaze-
ment at God’s incredible kindness, and at his incredible
beauty.” But by the last word he understands the bright- .
ness or splendour, which appears in all God’s favours and
2 1
gifts.

He then concludes by saying, that the abundance of corn
and wine would be so great, that young men and young
women would eat and drink together, and be fully satisfied.
Here a frivolous question may be asked, whether Zechariah
allowed the use of wine to young women. But he speaks
not here, as I have said before, of God’s blessing, as though
‘it were an incentive to luxury; but what he means is, that
the abundance of provisions would be so great as to be fully
sufficient, not only for the old, but also for young men and
young women. We know that when there is but a ‘small
supply of wine, it ought by right of age to be reserved for
the old, but when wine so overflows that young men and
young women may freely drink of it, it is a proof of great
abundance. This then is simply the meaning of the Pro- —

1 Goodness and beauty are said to be God’s, because conferred by him.
Some refer “ his” to the people and others to the land. The meaning is
the same, though the form of the expression would be different. As the
future time is referred to, the question here may be better expressed in the
future tense,—

For what will be his goodness!
And what will be his beauty !
The corn shall cause the young men to thrive,
And new wine the maids.
But were the } after “land” in the preceding verse to be referred to
“people” in the same verse, the } added here to “ goodness” might be
applied to the same antecedent: and this would be the most natural
rendering,— .
16. And save them will Jehovah their God,
In that day, even as sheep, his people:
- Therefore consecrated stones
Shall be raised as banners over their land.
For how great will be their good (or prosperity!)
And how great their comeliness!
Corn shall cause the young men to thrive,
And new wine the maids.
We use “ they,” and “ their,” when we speak of “ people,” though in
Hebrew the singular pronoun is used.—Zd,

cHap. x. 1. COMMENTARIES ON ZECHARIAH. 277

phet: but something more shall be said to-morrow on the
subject.

PRAYER.

Grant, Almighty God, that as we cannot look for temporal or
eternal happiness, except through Christ alone, and as thou
settest him forth to us as the only true fountain of all blessings,
—O grant, that we, being content with the favour offered to us
through him, may learn to renounce the whole world, and so
strive against all unbelief, that we may not doubt but that thou
wilt ever be our kind and gracious Father, and fully supply
whatever is necessary for our support: and may we at the same
time live soberly and temperately, so that we may not be under
the power of earthly things; but with our hearts raised above,
aspire after that heavenly bliss to which thou invitest us, and to
which thou also guidest us by such helps as are earthly, so that
being really united to our head, we may at length reach that
glory which has been procured for us by his blood.—Amen.

CHAPTER X.
Lecture One Bundred and Fifty-fift).

1. Ask ye of the Lordraininthe 1. Petite 4 Iehova pluviam tem-
time of the latter rain; so the Lord pore serotino (vertunt 3) Iehova
shall make bright clouds, and give faciet nubes, et pluvium im-
them showers of rain, to every one brem dabit illis, cuique herbam in
“grass in the field. agro.

ZECHARIAH, after having shown that God would be boun-
tiful towards the Jews, so that nothing necessary to render
life happy and blessed should be wanting, now reproves
them for their unbelief, because they did not expect from
the Lord what he was ready fully to bestow on them. As
‘then it depended on them only, that they did not enjoy
abundance of all blessings, he charges them with ingratitude:
for though he exhorts them to prayer, there is yet an im-
plied reproof. One by merely reading over the words may
think that a new subject is here introduced, that the Jews are
directed to ask of the Lord what he had previously promised
them ; but he who will more minutely consider the whole

278 THE TWELVE MINOR PROPHETS. LECT. CLV.

context, will easily find that what I have stated is true—
that the Jews are here condemned, and on this account, be-
cause they closed the door against God’s favour; for they
were straitened in themselves, as all the unbelieving are,
who cannot embrace the promises of God; nor is it at all
doubtful but that many made great complaints, when they
found themselves disappointed of their wishes. They had
indeed hoped for a most abundant supply of corn and wine,
and had also promised to themselves all kinds of blessings,
yet the Lord, as we have seen in the book of Haggai, had
begun to withdraw his hand, so that they laboured under
want of provisions ; and when mine and thirst oppressed
them, they thought that they had been ina manner deceived
by God. On this ground the Prophet expostulates with
them; they thrust from themselves, by their want of faith,
the favour which had been prepared for them. We now then
understand the Prophet's meaning.

He bids them to ask rain of Jehovah. They ought indeed
to have done this of themselves without being reminded ;
for though Christ has delivered to his Church a form of
prayer, it ought yet to be as it were the dictate of nature to
seek of God our daily bread ; and it is not without reason
that he claims to himself the name of a Father. The Pro-
phet then does here reprove the Jews for their brutal stu-
pidity—that they did not ask rain of the Lord. He adds,
at the late season, that is, at spring time ; for rains at two
seasons were necessary for the corn, after sowing and before
harvest, and whenever Scripture speaks of fruitfulness or of
a large produce, it mentions rain at these two seasons.
Zechariah in this place only refers to the vernal before har-
vest ; for in that hot country the earth wanted new mois-
ture, Ask, he says, rain at the beginning of summer.

Jehovah, he adds, will give it; he will make clouds, or
storms, or boisterous winds, as some read ; but it is evident
from other passages that D'IM, chezizim, means clouds,
which are as it were preparations for rain." He then says,

1 The word in the’ sin ar Fea eg is found twice, in Job xxviii. 26;
Xxxviii, 25, and rendered * li Scott, the versifier of the book of
Job, renders it “ blaze” or ideah off of lightning,” deriving it from an Arabic

CHAP. x. 2. COMMENTARIES ON ZECHARIAH. 279
that a shower would come with the rain ; for some take DYW3,
gesham, for a shower, that is, heavy rain ; but the Prophet
introduces here the two words, as though he had said, that
the rains would be continued until the ground was saturated
and the dryness removed. Some translate, “the rain of a
shower,” but this would be too strained. I prefer then this
rendering, He will give rain, a shower, that is, abundant
‘rain; to every one grass in the field, that is, so that there
may be moisture enough for the ground. In short, he pro-
mises a plentiful irrigation, that drought might not deprive
them of the hope of food and support. What I have stated
will appear more clear from the following verse, for he adds—

2. For the idols have spoken
vanity, and the diviners have seen
‘a lie, and have told false dreams;
they comfort in vain ; therefore they
went their way as a fiock, they were
troubled, because there was no
shepherd.

2. Certé simulacra loquuta sunt
vanitatem, et divini viderunt men-
dacium, et somnia vanitatis loquuti
sunt, frustra consolati sunt; ideo
transierunt (vel, migrarunt) sicut
oves (aut, grex,) humiliati sunt, quia
nullus fuit pastor.

Here the Prophet, as I have said, confirms the truth, that
the blame justly belonged to the Jews that God did not deal
more liberally with them ; for he shows that they had fallen
into superstitions, and had thus turned away the favour of
God, which was already certain and nigh to them. Zechariah
does not here condemn foreign nations given to supersti-
tions ; but, on the contrary, he reproves the Jews themselves
for leaving the true God, and for betaking themselves to
idols, to soothsayers, and diviners, and for having thus pre-
ferred to feed on their own delusions, rather than to open
the door to the favour of God, who had freely promised that
he would suffer them to want nothing. As then God had

word which means to cut a thing like the jagged edge of a leaf. It is then
the zigzag flash of lightning. Marckius renders it here “ coruscations ;”
Dathius and Henderson “lightnings.” To avoid the connection of two
words of similar import, the arrangement of the verse may be different,—

Ask ye from Jehovah rain in the latter season ;

Jehovah, who makes the flashes and the rain,

Will a shower give to you,

To every one grass in the field.
tm you,” nod; so read many MSS., about fifteen, and the Syriac.—

280 THE TWELVE MINOR PROPHETS. LECT. CLY.

kindly invited the Jews to himself, as he had showed him-
self ready to do them good, was it not the basest ingratitude
in them to turn away to idols and to attend to magical de-
lusions? for they might have safely acquiesced in God’s
word, They would not have been deprived of their hope,
had they been firmly persuaded that God had spoken the
truth to them. As then they had done so grievous a wrong
to God, as to run after idols, and after the crafts and im-
postures of Satan, the Prophet here deservedly condemns
them for this wickedness.

Images,’ he says, have spoken vanity, and diviners have
seen falsehood, and have told dreams of vanity.. He means,
in short, that whatever means unbelieving men may try, they
can attain nothing, and they will at length find that they
have been miserably deceived by Satan. They have re-
course to various expedients, for unbelief is full of bustle
and fervour: “O! this will not succeed, I will try some-~
thing else.” Thus the unbelieving wander, and resort to
many and various expedients. But the Prophet teaches
this general truth—that when men turn away from God,
they have recourse to vain things; for there is no truth
without God.

He afterwards adds, that on account of idols, as well as of
diviners and magicians, consolation was given in vain; and
this he confirms by the event, and says, that they had wan-
dered as sheep, that they had been distressed, because there
was no shepherd. 'The Prophet no doubt refers here to the

1 Literally, “the teraphims.” See Hos. iii. 4, vol. i. p. 130. They were
household gods, called Penates by the heathens. “Images” is the ren-
dering of the Targum of Onkelos, and “ worshippers of images ” of Jona-
than in this place. Jerome has “simulacra—images.” Parkhurst de-
rives the word from 5°, an appaller, they being the objects of dread or
fear. Gesenius, from an Arabic word, which means to “ live in comfort,”
they being viewed as the givers of happiness. Lee, from an Ethiopic word,
signifying a “remnant, a survivor,” and thinks that they mean “ relics.”
Whatever may be the meaning of the word, they were no doubt a sort of
household gods, made, as Aben Ezra says, in a human form, and consulted,
says Kimchi, as to future events.

There are three kinds of idolatrous and superstitious practices mentioned
here—-the images which were consulted as oracles, the pretenders to visions,
and the dreamers of dreams ; but all that was spoken, and seen, and dreamt,
was vain, and false, and useless.—Ld.

CHAP. x. 2. COMMENTARIES ON ZECHARIAH. 281

time of exile, that the Jews might learn to be wise, at least
by the teaching of experience ; for they had known to their
great loss, that without God there is no real and solid com-
fort: nor does he without reason upbraid them with the
punishment which their fathers had suffered, for he saw that
they were walking in their steps. Since then the Jews were
imitating the depraved inquisitiveness of their fathers, the
Prophet justly charges them, that they did not acknowledge
what, by the event itself, was well known to all; for the
common proverb is, that experience is the teacher, of fools.
Since they did not become wise even when smitten, their
stupidity was more than proved. We now then perceive
what the Prophet means.

But we must first notice, that when he bids them to ask
rain of the Lord, he speaks of the kingdom of Christ, as all
the Prophets are wont to do; for since the Redeemer, pro-
mised to the Jews, was to be the author of all blessings,
whenever the Prophets speak of his coming, they also pro-
mise abundance of corn, and plentiful provisions, and peace,
and everything necessary for the wellbeing of the present
life. And Zechariah now follows the same course, when he
declares that it was not owing to anything in God that he
did not kindly supply the Jews with whatever they might
have wished, but that the fault was with themselves; for
they had by their unbelief, as it has been said, closed the
door against his favour. We must yet ever remember what
we stated yesterday—that whatever the Prophets have said
concerning a blessed life, ought to be judged of according to
the nature of the kingdom of Christ. It is a strained in-
terpretation to say that rain is heavenly doctrine; and I do
not say that Zechariah spoke allegorically, but he describes
under this common figure the kingdom of Christ—even that
God will fill his elect with all good things, so that they shall
not thirst, nor labour under any want.

But at the same time we must bear in mind the exhorta-
tion of Christ—“ Seek ye first the kingdom of God; other
things,” he says, “shall afterwards be added.” (Matt. vi.
33.) He then is strangely wrong who thinks that abun-
dance of food was alone promised to the Jews; for God in-

282 THE TWELVE MINOR PROPHETS. LECT. OLY.

tended to lead them by degrees to things higher. The Pro-
phet then no doubt includes here, under one kind, all things
necessary for a happy life; for it is not the will of God to
fill his faithful people in this world as though they were
swine; but his design is to give them, by means of earthly
things, a taste of the spiritual life. Hence the happiness of
which Zechariah now speaks is really spiritual; for as god-
liness has the promises of the present as well as of the fu-
ture life, (1 Tim. iv. 8,) so the purpose of God was to consult
the weakness of his ancient people, and to set forth the
felicity of the spiritual life by means of earthly blessings.

It ought further to be carefully noticed, that the Jews are
here exposed to derision, because they wandered after their
own devices, when God was yet not far from them, and
ready to aid them. Since God then showed himself inclined
to kindness, it was a double wickedness in them that they
chose to run after idols, magical arts, and the illusions of
Satan, rather than to acquiesce in God’s word. And simi-
lar is the upbraiding we meet with in Jeremiah, when God
complains that he was forsaken, while yet he was the foun-
tain of living water, and that the people dug out for them-
selves cisterns, dry and full of holes. (Jer. ii. 13.) But as
this evil is very common, let us know that we are here
warned to plant our foot firm on God’s word, where he pro-
mises that he will take care of us, provided we be satisfied
with his favour: nor let us thoughtlessly run after our own
imaginations ; for however our own counsels may delight us,
and though some success may sometimes appear, yet the end
will ever show us that most true is what Zechariah teaches
us here—that. whatever we may attempt will be useless and
injurious too, for God will take vengeance on our ingratitude.

We must now also observe, that since Zechariah adduces
an example of God’s vengeance, by which the Jews had
found that they had foolishly sought vain consolations, we
ought to take heed, lest we forget those punishments with
which God may have visited us in order to restore us to
himself: let us remember what we ourselves have expe-
rienced, and what has happened to our fathers, even before
we were born. Thus then ought the faithful to apply their

_ CHAP. X. 3.

COMMENTARIES ON ZECHARIAH.

283

minds so as to recount the judgments of God, that they may
derive profit from his scourges. He afterwards adds—

3. Mine anger was kindled against
the shepherds, and I punished the
goats: for the Lord of hosts hath
visited his flock the house of Judah,
and hath made them as his goodly
horse in the battle.

3. Super pastores iratus est furor
meus; super hircos visitabo; quia
visitabit lehova exercituum gregem
suum, domum Iehudah; et posuit
(vel, ponet) eos, quasi equum deco-
ris sui in prelio.

He had said that the Jews had been driven into exile,
and had been oppressed by their enemies, because they had
no shepherd ; not indeed to lessen their fault, for they were
wholly inexcusable, since they had wilfully renounced God,
who would have been otherwise their perpetual shepherd :
but he now turns his discourse to the false teachers, to the
false prophets and to the wicked priests. Though then they
were all unworthy of pardon, yet God here justly summons
the shepherds first before his tribunal, who had been the
cause of making others to go astray: as when a blind man
leads the blind into a ditch, so ungodly pastors become the
cause of ruin to others. We have elsewhere observed simi- ~
lar passages, in which God threatened priests and prophets
with special punishment, because they had unfaithfully dis-
charged their office ; but yet he did not absolve the common
people, for from the least to the greatest they were guilty ;
and it is also certain that men are punished for their obsti-
nacy and wickedness, whenever God gives loose reins to the
devil, and deceives them by ungodly teachers.

We now then see the order observed by the Prophet: At
the beginning of the chapter he declares that the Jews were
without excuse, because they had turned aside again to their
own superstitions, though God had severely punished the
sins of their fathers, and that thus they had profited no-
thing; he also shews that they were acting perversely, if
they clamoured against God, that he scantily or badly sup-
ported them, for they did not look for any thing from him,
nor solicited by prayer what he was prepared willingly to
grant them. Having thus reproved generally the wicked-
ness of the whole people, the Prophet now assails the un-
godly priests, and says that judgment was nigh both the
shepherd and the he-goats. ~

284 THE TWELVE MINOR PROPHETS. LECT. CLV

He gives the name of pastors to wolves, which is a com-
mon thing. And here the Papists betray their folly, laying
hold of words only, and claiming to themselves all power,
because they are called pastors in the Church, and as though
Antichrist was not to reign in the temple of God. Does not
Zechariah give an honourable name to these wicked men.
who destroyed the Church of God? Yea, he brings a most
heavy charge against them, that they scattered and trampled
under their feet the whole kingdom of God, and yet he calls
them pastors, even because they held the office of pastors,
though they were very far from being faithful, and in no
respect attended to their duties.

He then concedes the name of pastors to those who had
been called to rule the people, and to whom this office had been
divinely committed; and yet God declares that he would
visit them, because they had excited his just displeasure.
The same is said of the he-goats, by which metaphorical
name he means all those who were governors, or were in rank
above the common people. Those who injured and cruelly
treated the sheep had been called he-goats by other Prophets,
and especially by Ezekiel. (Ezek. xxxiv. 17.) So then he
adds the he-goats to the pastors, because the poor and the
lower orders had been led to ruin through their misconduct.
And it hence appears how dear to God is the salvation of
men; for he denounces vengeance on pastors, though they
had not exercised tyranny except on men worthy of such
punishment ; for it was the just wages of their sins, that
the Lord gave them wolves instead of shepherds. But
though the Jews had merited such a judgment, yet God was
angry with the pastors on account of his constant solicitude
for his Church.

And the reason is also added, For visit will God his flock,
the house of Judah ; as though he had said, that he would
not regard what the Jews were, but would regard his own
election ; for greatly valued by God is his own adoption ;
and as he had been pleased to choose that people, he could
not have allowed them to be destroyed. When therefore
he saw that his Church had been so much exposed to de-
struction through the fault of the pastors, he alleges here

CHAP. X. 3. COMMENTARIES ON ZECHARIAH. 285

as a reason for his future vengeance, that he could not en-
dure his favour to be brought to nothing; nor is it to be
doubted but that he mentions here the house of Judah, be-
cause he had restored and consecrated that people to him-
self, that he might be served by them. He then takes away
from the false pastors every pretence for an excuse, when
he brings forward his own election, as though he had said,
“Though this people had provoked me a hundred times,
and deserved a hundred deaths, yet I intended you to be
pastors, because the house of Judah has been made sacred
to me.”

But the visitation of the flock is different from that of
the shepherds; for God visits the reprobate, being armed
with vengeance, and he visits his own people by aiding
them. Now the visitation of the flock refers to the whole
house of Judah: and this was owing, as I have said, to
their gratuitous adoption; yet the Lord suffered many to
rush headlong into ruin, because he delivered only his own
elect. Itis indeed a mode of speaking that often oceurs in
the Prophets—that God would help the children of Abraham,
when he means only those who were Israelites indeed, and
not the degenerated.

_ He adds that they would be as a splendid horse in war.
A contrast is here no doubt implied between splendid horses
and asses or oxen ; for these shepherds who had tyrannically
oppressed God’s people, are said to be like violent riders
who ride on asses and shamefully abuse them, or like herds-
men, who treat their own oxen unhumanly. God then says
that he would ride his people in another manner, even as
the horseman, who sits splendidly on his horse when going
to battle: for even kings, after having ridden a horse in
battle, do afterwards wish it to be well taken care of; and
they show much solicitude for their horses, and even go to
_ the stable that they may see, if possible, with their own
eyes, that they are properly attended to. God then thus
intimates, that he indeed required obedience from his people,
and intended to retain his own right, to ride as it were on
his own people; but yet that he would not oppress them,
and that on the contrary he would make them like a splen-

286 THE TWELVE MINOR PROPHETS. LECT. CLV.

did horse. We now then perceive why the Prophet turns
his discourse here especially to the false shepherds, not in-
deed to extenuate the fault of the whole people, for none
among them was worthy of pardon. It follows— ;
4. Out of him came forth the corner, 4. Ab eo angulus, ab eo cla~
out of him the nail, out of him the battle- vus, ab eo arcus belli, ab eo ©

bow, out of him every oppressor to- egredietur omnis exactor pa-
gether. riter.

There is here a confirmation of the last verse, but the
metaphors are different; for he says, that the Jews would
be fortified by every defence necessary for their security ;
nor is he inconsistent with himself. In the last chapter he
indeed taught us, that though exposed to all kinds of
wrongs, they would yet be safe through aid from heaven ;
but now he promises that there would come from them the
corner-stone, the nail, the bow, and the exactor; and this
seems a different doctrine ; but it is the same as though he
had promised, that though they stood in need of many helps,
they would yet be sufficiently furnished, as God would be
ready to aid them whenever there was need.

By the corner-stone he means the firmness of the building;
from the Jews then shall be the corner-stone ; that is, there
shall ever be among that people those capable of carrying
on the public government: then, from thee the nail; beams,
we know, and other parts of the building, are fastened by
nails, and we know also, that the ceiling is thereby made
secure. Zechariah then mentions here all the supports
which sustain a building from its very foundation. He
afterwards adds, the bow of war, that is, what is necessary
to overcome enemies; and, lastly, the exactor, one who has
power over bordering nations, and demands tribute or tax
from them, as conquerors are wont to do from their subjects."

1 As to “the corner-stone,” 25, the view given here is correct. The
chiefs of the people are in several places called “ the corner-stones of the
people.” See Jud. xx. 2; 1 Sam. xiv. 38; Is. xix. 13. “The angle or
corner,” says Blayney, “metaphorically denotes the chief personage in
the community, on whom its strength and security principally depend.”

With regard to the “nail,” rendered “ peg,” by Henderson, the correct
idea seems not to be given. The word IN’, signifies two things—the hooked

stake, fixed in the ground, by which tents were fastened—and the hooked
nail or peg affixed to the sides of rooms, and put in the wall when built,

CHAP. x. 5. COMMENTARIES ON ZECHARIAH. 287

We now see what the Prophet means—that when God
would manifest his care for his people and openly show his
fayour, the Jews would be fortified by all kinds of help, so
as to be well established, and that they would possess so
much public authority as to have strength enough to resist
all enemies ; in short, that they would gain the fruit of con-
quest, and constrain all nations to be tributaries to them.

If any one asks when has this been fulfilled, my answer
is, that some preludes of this were given when God raised up
the Maccabees, and made the Jews again to live according
to their own laws, and to enjoy their own rights; but no
doubt the Prophet includes the whole course of redemption.
As then God redeemed his people only to a small extent
until Christ appeared, it is no wonder that Zechariah, in
speaking of full and complete redemption, extends his words
to the kingdom of Christ, and this was necessary. We hence
learn, that the Church stands abundantly firm, and is also
furnished with all needful things, while it continues under
the protection of God, and that it is endued with sufficient
power to resist all its enemies. It follows—

5. And they shall be as mighty men, _ 5. Et erunt quasi fortes, (aut,
which tread down their enemies in the gigantes,) calcantes in Iluto
mire of the streets in the battle: and platearum in preelio; et pre-
they shall fight, because the Lordis with liabuntur, quia Iehoya cum
them, and the riders on horses shall be ipsis; et pudefient ascensores
confounded. equorum.

He confirms what I have already said—that the Jews

so as to form a part of the building, and on which household stuff and
instruments of war were suspended. The first is probably here intended,
as it fastened and secured the tent, so the inferior officers of the state,
next to the leaders or chiefs, were a strength to the community. See
Lowth on Is. xxii. 23. See Ezra ix. 8; Ezek. xv. 3.

«“ Exactor” is the most common meaning of ¥33; but here, as in Is.
Ix. 17, it seems to signify a ruler, a military chief, or a conqueror, as the
corner-stone” denotes the civil chief. :

In a series of sentences, which have only one verb, our mode is to put
the verb in the first clause; but the Hebrews set it in the last, as we find
to be the case here, as well in the last verse of the last chapter. This
verse then ought to be rendered thus—

From him shall come forth the corner-stone,
From him the stake,

From him the bow of war,

Erom him only every conqueror, ,

or;
From him every ruler altogether.—Fd.

288 THE TWELVE MINOR PROPHETS, LECT. CLV

would be victorious over all nations. Though the Church is
fighting under the cross, she yet triumphs over all the wicked,
partly by hope and partly by present success ; for God won-
derfully sustains it, and makes the faithful to possess their
souls in patience; and he also protects them by his own
power, and renders them safe amidst all the roarings and.
insatiable rage of their enemies. Since then God thus
strengthens the minds of his people, and cherishes in them
the hope of salvation, and also defends them against raging
assaults, it is no wonder that the Prophet testifies that the
Church would be victorious, treading down, as a giant or a
strong man, her enemies in the mire.

He gives the reason, For Jehovah will be with them; and
this he said, that they might know that nothing in this case
would be their own, but that they might, on the contrary,
learn to depend on God’s aid alone. And he explains this
still more clearly at the end of the verse, by saying, Ashamed
shall be the riders on horses ;' that is, their strength and valour,
their use of arms and their skill in handling them, shall
avail them nothing, for the Lord will lay prostrate, notwith-
standing their arrogance and pride, all those wicked men who
in their cruelty devour the faithful, and think that they have
strength more than enough to destroy the Church: the Lord
will cause all these things to pass away like mist.

PRAYER.

Grant, Almighty God, that since constant fightings await us here,
and our infirmities are so great that without thy power support-
ing us we cannot but fall every moment,—O grant, that we may
learn to recumb on that help which thou hast promised, and
which thou hast also offered to us, and dost daily offer through
the Gospel in thine only-begotten Son; and may we distrust our
own strength, yea, may we be overwhelmed with despair as to
ourselves, not indeed that we may despond, but that we may
look upward and seek the aid of thy Spirit, so that we may not
doubt but that we shall be equal to our enemies, and even be
victorious over them, until haying at length finished our warfare,
we shall reach that blessed rest which has been obtained for us
by the blood of thine only Son.—Amen,

1 Henderson says, that this refers to the numerous cavalry of the Syro-
Grecian army. See 1 Mace. iii. 39.—£d.

CHAP. x. 6. COMMENTARIES ON ZECHARIAH. 289

Lecture One Bundred and Fifty-sixth.

6. And I will strengthen the house 6. Et roborabo domum Iehudah,
of Judah, and I will save the house of et domum Ioseph servabo, et redire
Joseph, and I will bring them again (habitare) eos faciam; quia mis-
to place them; for havemereyupon ertus sum eorum, et erunt ac si
them: and they shall be asthough I non abominatus fuissem eos; quia
had not cast them off: forlam the ego Iehova Deus eorum, et exaudi-
Lord their God, and will hearthem. am eos.

ZECHARIAH pursues the same subject,—that the work of
redemption, the beginning of which the Jews saw, would not
be incomplete, for the Lord would at length fulfil what he
had begun. The Jews themselves could not acquiesce in
those beginnings, which were not a hundredth part of what
God had promised ; it was hence necessary for them to raise
up their minds above, that they might hope for much more
than what was evident before their eyes.

And this truth is very useful to us, for we are wont to
confine God’s promises to a short duration of time, and when
we thus include him within narrow limits, we prevent him
as it were to do what we stand in need of. Let then the
example of the return of the people of Israel ever come to
our minds, for the Lord had promised by his Prophets that
they would become very eminent, and in every way rich and
happy; but when this did not take place after their re-
turn to their country, many of the Jews thought that they
had been deceived, as they had expected God to fulfil his
word immediately, but they ought to have suspended their
hope and expectation until Christ came to the world. On
this then the Prophet now insists—that the Jews were to
rest patiently, until the ripened time came, when the Lord
would prove that he is not only in part but a complete re-

deemer of his people.

Now he says, I will strengthen the house of Judah, and
the heuse of Joseph will I save. The kingdom of Israel, we
know, had by degrees wholly fallen ; for at first four tribes
_ were driven into exile, and afterwards the whole people
perished, so that all thought that the name of the ten tribes
_ had become extinct. The Lord afterwards visited the king-
VOL. V. T

290 THE TWELVE MINOR PROPHETS. LECT. CLVI.

dom with dreadful ruin. But it’ must be observed, that
while the two kingdoms existed, they entertained grievous
enmities towards each other; for the defection which hap-
pened under Jeroboam, ever made the Jews violently to hate
their brethren, the Israelites, as they indeed deserved ; for
they had in a manner rejected God by rejecting the son of
David, and became in a manner alienated from the body of
the Church. Now then Zechariah promises something un-
common, when he says that the two peoples shall be united,
so as to be again one, as before the defection: for the house
of Joseph means the same as the house of Ephraim ; and we
know that by taking a part for the whole, the house of
Ephraim is taken for the whole kingdom of Israel: We now
then understand the Prophet’s meaning—that the state of
the people would be happier than it had been since the ten
tribes separated from the kingdom of Judah, or from the
house of David ; for God would gather for himself a Church
from all the children of Abraham."

He then adds, I will bring them back and cause them to
dwell, The verb here, DNIAWINF, eushebutim, is supposed to
be derived from AY, sheb, or. from DW, shub; but they are
mistaken who think these to be words of different meanings,
because some refer to the one root, and-others to the other ;
nor can this be maintained:but those who minutely con-
sider the rules of grammar, say that the verb is a compound,
and means that God would not’ only restore the ten tribes,
but also make them to dwell, that is, give them a fixed
habitation in their country.”

1 The opinion of those who regard this prophecy as having been ac-
complished in the history of the Jews before the coming of Christ, is that
“the house of Joseph” were those of the ten tribes who had joined them-
selves to the tribe of Judah.. So Grotius says, and Henderson observes,
“Tt is clear from the reference thus made, that part, if not most of all the
tribes, returned:and. took: possession of their patrimonial lands after the
captivity. But Scott and Adam Clarke, though they allow that this pro-
phecy was in part fulfilled when the Jews successfully resisted their Syro-
Grecian enemies, yet think that its full accomplishment is yet future;
while Calvin evidently considers that a spiritual union in Christ is in-
tended, conveyed in a language borrowed from the civil condition of the
Jews.—Ed. ;

2 Kimchi says that 10”, to dwell, and Si’, to return, are included in
this verb; but of such amalgamation there are no examples. The true

ae ae a ee
"al

er

CHAP. x. 6. COMMENTARIES ON ZECHARIAH. 291

He then adds, Because I have pitied them. Some read this
in the future tense, but I retain the past, for the Lord assigns
here a reason for their future gathering, even because he
would deal mercifully with his people. He recalls then the
attention of the Jews to the fountain of his mercy, as if he
had said, “Though they have deserved perpetual ruin, He
will yet hear their groanings, because he will be propitious
to them.” As their calamity was an hinderance, which
prevented the Jews from expecting any such thing, he adds,
They shall be as though I had not cast them away. By which
words he reminds them that the punishment which had been
inflicted on the people, would be only fora time. He then
bids them to take courage, though they were like the lost
or the dead, for he would put an end to their miseries.
And when God says that he had cast away his people, it
ought to be taken according to the perceptions of men, as
we haye observed elsewhere ; for adoption was unchange-
able, but external appearance could have led to no other
conclusion, but that the people had been rejected by God.
The meaning of the Prophet is, however, clearly this—that
though God had dealt severely with that people, and in-
flicted on them the heaviest punishment on account of their

perfidy, yet his vengeance would not be for ever, for he

would give place to mercy.
_ He adds another reason, For I Jehovah am their God.
He means by this sentence that adoption would not be void,
though he had for a time rejected the Jews: for by calling
himself their God, he reminds them of his covenant, as
though he had said, that he had not in vain made a cove-
nant with Abraham, and promised that his seed would be
blessed. Since then God had pledged his faith to Abraham,
he says here that he would be the God of his people ; not
that they deserved anything, but because he had gratuitously
chosen both Abraham and his seed.

He in the last place says, And I will hear them. He

reading no doubt is either D’N3wM, “and I will restore them,” supported
by six MSS., the Targum, the Syriac, and the Vulgate; or D‘NIWM,
“and I will settle them,” supported by the Septuagint.—Ed.

1 Literally it is, “ and I will answer them,” DIYN) ;—*a: iwaxodeopas avreis

292 THE TWELVE MINOR PROPHETS. LECT. CLVI.

seems here to exhort them to prayer, that, relying on this
promise, they might ask of God what had been promised.
Though this verb is often taken in a sense not strictly cor-
rect, for God is said to hear those who do not flee to him;
but what I have stated is more suitable to this place—that
the people are stimulated to prayer, as God freely invites us _
to himself for this end, that is, that our prayers may har-
monise with his promises. This is the meaning. It now
follows—

7. And they of Ephraim shall be 7. Et erunt quasi gigas Ephraim,
like a mighty man, and their heart et letabitur cor eorum sicuti a vino;
shall rejoice as through wine: yea, et filii eorum videbunt et gaude-
their children shallsee it,andbeglad; bunt; exultabit cor eorum in Ie-
their heart shall rejoicein the Lord. _hova.

He declares the same in other words: he had said in the
last verse, that he would strengthen both the house of Judah
and the house of Joseph, that is, the ten tribes; he now
speaks of Ephraim alone, but includes the kingdom of Judah ;
and he names Ephraim, not because he deserved to be
honoured, or to be preferred to the Jews, for Ephraim had
become apostate ; but because the return of the ten tribes
was an event more incredible: this is clearly the reason why
the Prophet expressly mentions Ephraim.’ For even to the
very destruction of the city and of the temple, God had con-
tinued to promise restoration to the.Jews: the hope then of
the Jews was certain and peculiar to themselves ; but as to
the Israelites, they were like a putrid carcass, for they had
heard only something here and there, and received only
some portion of the prophecies, as a grain of seed that falls
outside of the field ; for they were then as it were alienated
from the people of God. We now then understand what the
Prophet means by saying, that the Israelites would be like

—‘“and I will hear them,” is the Septuagint; but the proper meaning of
the verb is to answer; and so Henderson renders it.—Ed.

1 The words literally are,—

And they shall be like a valiant man of Ephraim.

So the Septuagint, only the “valiant man” is taken in a collective
sense, “ sat they shall like the warriors (uexnra:) of Ephraim.”
With this corresponds the Targum and the Syriac. The fact is, that the
words cannot be grammatically rendered otherwise.—Ed.

CHAP. x. 7. COMMENTARIES ON ZECHARIAH. 293

giants; for though they had been cast down by their ene-
mies, and then driven in great dishonour and disgrace into
exile, and had been exposed to all kinds of reproaches, and
oppressed by extreme bondage ; yet God promises them the ©
strength of giants.

Now we have said that the words contain a part for the
whole; for this promise no doubt belongs especially to the
Jews: there is yet no mention of them, though they were
first in rank, and had a better ground of hope as to their
return, and the Lord had already given them some proof.

He says, Rejoice shall their heart as through wine ; and see
shall their sons and be glad ; exult shall their heart in Jeho-
vah, It is certain that they had already a cause for joy, as
it is said in the book of Psalms, “ We became like those who
dream, when the Lord restored his captives.” (Ps. exxvi. 1.)
But the Prophet speaks here of a greater joy, that is, when
they should see gathered all the tribes from their miserable
and grievous dispersion : hence it is said in the same Psalm,
“Gather, Lord, our captivity, like the stream in the south ;”
and then he adds, “ They who sow in tears, in joy shall reap.”
In part then did the faithful lament, and in part did they
rejoice: the beginning of redemption had raised their minds
to joy; but on seeing their brethren still living under the
tyranny of their enemies and haying hardly a hope of resto-
ration, they could not but mourn. Now the Prophet here
declares, that their joy would be full, when their complete
restoration came.

And he extends this joy to their sons; for it was needful
to restrain their ardour in expecting a full favour, as they
ever closed up their way to God by their complaints, accord-
ing to what we do when we give loose reins to our wishes,
for we then in a manner turn away from God. In order
then to teach the people patience, the Prophet says, ‘Though
ye see not this to-day with your eyes, yet your sons shall at
length see it.” We now perceive that he here exhorts them
to patience, that they might not anticipate with too much
haste the promises of God.

Of the metaphor it is not needful to say much: he com-
pares to the drunken, or to such as become cheerful through

294 THE TWELVE MINOR PROPHETS. LECT. CLVI

drinking, those who rejoice in the Lord, not that he expresses
an approval of drunkenness, but because he wished to show
that it would be no common joy, as though they were carried
away beyond themselves. It would be then superfluous to
move here the question, whether it be right to seek joy by

drinking freely. It is indeed true that hilarity is connected.

with the lawful use of wine (Ps. civ. 15 ;) but as we are too
prone to excess, we ought to restrain the lusts of the flesh
rather than to seek some colour of excuse for a sinful indul-
gence. Butas I have said, this question does not belong to
the present passage. It follows—

8. I will hiss for them, and gather 8. Sibilabo illis et congregabo
them; for I have redeemed them: and eos, quia redemi eos; et mul-
they shall increase as they have in- tiplicabuntur sicuti multiplicati
creased. sunt,

The same is the object of this verse. By the word whistle,
Zechariah means what it imports in other passages,—that it
will not be an arduous work for God; for we are wont to
measure his works by what our flesh understands. Since
then the Jews might have easily raised this objection,—that
their brethren were dispersed through various countries and
among many nations, so that the assembling of them was
incredible, the Prophet meets this objection and says, that
God was able by mere whistling or by a single nod to restore
them to their country. God is sometimes said to whistle for
the wicked, when he constrains them unwillingly to do him
service, and employs them as instruments to execute his
hidden purposes ; for when great armies daily assemble, it
is no doubt through the secret appointment of God. When
therefore trumpets sound and drums beat, the Lord whistles
from heaven, to lead the reprobate here and there as it pleases
him. But in this passage the Prophet simply means, that
though God may not have many heralds nor an equipped
army to open a way for his people, he will be satisfied with
whistling only ; for when it should please him, a free passage
would be made for captives, though the whole world were to
hinder their return. These two words then are to be joined
together, J will whistle for them and gather them; as though

a

CHAP. x. 8. COMMENTARIES ON ZECHARIAH. 295

Zechariah had said, that the nod of God would alone be suf-
ficient, whenever he designed to gather the people.’

He then adds, For I have redeemed them. Here also I retain
the past time, as the verb is in the past tense : for God speaks
of redemption already begun, as though he had said, “I have
promised that your exile would only be for a time; I have

- already appeared in part as your Redeemer, and I will not

discontinue my work until it be completed.” God then no
doubt confirms here what I have stated,—that as he had
begun in some measure to redeem his people, a complete re-
demption was to be expected, though the distressed could
hardly believe this. But they ought to have felt assured,
that God, as it is said in Ps. exxxviii. 1, would not forsake

‘the work of his hands. Hence by the consideration of what

had commenced he encourages the Jews here to entertain
confidence, so that they might with composed minds look for
the end, and doubt not but that the whole people would be
saved ; for the Lord had already proved himself to be their
Redeemer.” It is indeed true that this had not been ful-
filled as to all the Israelites: but we must ever remember,
that gratuitous election so existed as to the whole people,
that God had notwithstanding but a small flock, as Paul

teaches us. (Rom. xi.5.) The Prophet at the same time in-

timates that Christ would be the head of the Church, and

_ would gather from all parts of the earth the Jews who had

been before scattered ; and thus the promised restoration is
to te extended to all the tribes. It afterwards follows—

And I will sow them among the __ 9. Et seminabo eos in popu-
aos and they shall remember me in lis, et in remotis partibus re-

1 The word rendered here “whistle,” is rendered “hist,” by Lowth, in
Is. v. 26; vii. 18; and he quotes Cyril, who says, “ It is a metaphor taken
from the practice of those who keep bees; who draw them out of their
hives into the fields, and lead them back again by a hiss or a whistle.”
This is probable, for it is connected in Is. vii. 18 with the fly and the bee.
Grotius takes the metaphor from the whistle of the shepherd, by which
he collects his sheep.— Ed.

* The verb for “ redeem” is in the past time, preceded by °5, re
cause, or when. The Septuagint give the future time, “because I shall

redeem them.” Jun. and Trem., and Piscator read thus, “ when I shall
- redeem them.” There is a similar phrase in verse 6, and in a like manner

which may be rendered in the same way, “ when I shall pity

connected,
- them,” instead of, “ for I have pitied them :” for ‘3, as well as 1, has some-

times a conyersive power, at least it turns the past to a future time.— Ed.

296 THE TWELVE MINOR PROPHETS. LECT. CLVI.

far countries; and they shall live with cordabuntur mei, et vivent cum
their children, and turn again. filiis suis et revertentur.

He continues the same subject, and employs here a most
suitable metaphor—that the dispersion of the people would
have a better issue than what any one then could have
conceived, for it would be like sowing. The verb for scat-.
tering or sowing is often taken in a bad sense; for when
people rested in their country, they ought then to have con-
sidered that they were living under God’s protection. Dis-
persion, then, was an evidence of a curse, and it is often so
taken by Moses. Now God uses it here in an opposite
meaning, as though he had said, that he would at his plea-
sure turn darkness into light. The meaning then is, that
the people had been dispersed through God being angry
with them, but that the issue of this dispersion would be
joyful ; for the Jews would dwell everywhere, and be God’s
seed, and thus be made to produce abundant fruit. We
then see that the meaning is, that God’s favour would sur-
pass the wickedness of the people; for those would bear
fruit who had been scattered, and scattered because God
would no longer exercise care over them, and defend them
in the promised land. As God then had so often threatened
by Moses that he would scatter the Jews, he now says in
another sense, that he would sow them, and for this end—
that they might everywhere produce fruit.’

It was an instance of the wonderful grace of God, that he

1 The sowing here, as admitted by all, evidently means scattering; yet
the verse is rendered differently. Dathius and Henderson render the first
1 “though,” and the second “ yet.” This and the following verse may be
thus translated—

9. Though I shall scatter them among the nations,
Yet in remote parts shall they remember me;
And they shall live, even their children, and return :
10. Yea, I will restore them from the land of Egypt,

And from Assyria will I gather them ;

And to the land of Gilead and Lebanon will I bring them,

And no place shall be found for them.
« And they alive ” I take to mean, that they should live, not them-
selves, but in their children. But Dathius and Newcome follow the S
tuagint—* And they shall cherish (or, preserve) their children,” which the
Hebrew will not bear; and Marckius and Henderson give the same ver-
sion with Calvwin—* And they shall live with their children.” —Zd.

gg A as Bi

cHAP. x. 9. COMMENTARIES ON ZECHARIAH. 297

so ordered his dreadful judgment as to make the dispersion,
as it has been said, a sowing of the people; for it hence
happened, that the knowledge of celestial truth shone every-
where; and at length when the gospel was proclaimed, a
freer access was had to the Gentiles, because Jews were dis-
persed through all lands. The first receptacles (Hospitia)
of the gospel were the synagogues. We see that the apostles
everywhere went first to the Jews, and when a few were
converted, the door was now opened that more might come,
and Gentiles were also added to the Jews. Thus the pun-
ishment of exile, which had been inflicted on them, was the
means of opening the door for the gospel; and God thus
scattered his seed here and there, that it might in due time
produce fruit beyond the expectation of all; and this con-
sideration availed not a little to moderate the impatient
desires of the people; for the Prophet intimates that this

alone ought to have satisfied them—that their exile would

be productive of good, for the Lord would thereby gather
much people to himself. Had the Jews been confined within
their own borders, the name of the God of Israel would not
have been heard of elsewhere ; but as there was no part of
the East, no part of Asia and of Greece, which had not some

-Jews—and they inhabited many cities of Italy—hence it

was that the Apostles found, as we have said, wherever they
came, some already prepared to embrace the gospel.

He afterwards adds, They shall remember me in distant
lands. He shows the manner how the memory of God would
be preserved: though the Jews sacrificed not in the temple,
though they dwelt not in the holy land, they would yet ever
worship the only true God; as then the seed cast on the
ground, though it may not appear, and seem even to be
wholly lost, being apparently consumed by rottenness, does
yet germinate in its season, and produces fruit; so God
teaches us, that the memory of his name will occasion this
people to fructify in their dispersion. But as God promises
this, we hence learn that it is through his singular kindness
that we cherish piety in our hearts, when he sharply and
severely chastises us. When therefore we cease not to wor-
ship God, it is certain that we are kept by his Spirit ; for

298 THE TWELVE MINOR PROPHETS. LEOT. CLVI.

were this in the power of man, this promise would be use-
less, and even absurd.

He says further, They shall live with their sons, and shall
return. He again speaks of sons, that the Jews might not
make too.much haste; for we know that men, having strong
desires, hurry on immoderately. That they might not then

prescribe time to God, the Prophet reminds them that it

ought to have been enough for them that the Lord would
quicken them as it were from the dead, together with their
children. He however promises them a return, not that
they would return to their own country, but that they would
be all united by the faith of the gospel. Though then they
changed not their place, nor moved a foot from the lands
where they sojourned, yet a return to their country would
be that gathering which would be made by the truth of the
gospel, as it is well known, according to the common mode
of speaking adopted by all the Prophets. It follows—

10. I will bring them again also out 10. Et reducam eos é terra
of the land of Egypt, and gather them LEgypti, et ex Assur (ex Assyria)
out of Assyria; and I will bring them congregabo eos; et ad terram
into the land of Gilead and Lebanon; Gilead et Libani adducam eos;
and place shall not be found for them. _et non invenietur illis.

He confirms the same prediction—that though the Jews
were like broken pieces, they were yet to entertain hope of
their return and future restoration, since God was able to
gather them from the remotest parts whenever he stretched
forth his hand. He then names Egypt and Assyria, that
the Jews might know that the redemption here promised
is equally open to them all, however far separated they
might be. For though Egypt was not very far from As-
syria, yet they who had fled to Egypt were regarded with
more dislike than the rest, who had been forcibly driven into
exile; for God had pronounced a curse on the flight of those
who sought refuge in Egypt. Since then they were hated
by the others, and as a hostile discord existed between
them, the Prophet says that the gathering of which he
speaks would belong to both.’

1 This promise of restoration from Egypt and Assyria is considered by
Grotius, Dathius, and Henderson, as having been fulfilled literally. Giro-

Ee ee

CHAP. x. 11. COMMENTARIES ON ZECHARIAH. 299

He then adds, that such would be the number of men,
that there would be no place for them ; for so ought these
words to be understood, There shall not be found for them ;
that is, “ They will cover the whole land,” according to

- what we have observed elsewhere. It is said in Isaiah,

Ce Sa ee a ee

“ Secede from me,” not that the faithful, when God shall
inerease his Church, will molest one another, or desire to
drive away their brethren; but by this mode of speaking
Isaiah means that the Church will be filled with such num-
ber of men that they will press on one another. So also
now Zechariah says, that the number of people will be so
great, that the place will be hardly large enough for so vast
a multitude. It follows—

11. And he shall pass through the sea 11. Et transibit in mari af-
with affliction, and shall smite the waves flictio, et percutiet in mari fluc-
in the sea, and all the deeps of the river tus; et arescent omnes profun-
shall dry up; and the pride of Assyria ditates fluminis: et dejicietur
shall be brought down, and the sceptre superbia Assur, et sceptrum
of Egypt shall depart away. Egypti recedet.

The Prophet confirms what he had said respecting the
power of God, which is so great that it can easily and with-
out any effort lay prostrate all the mighty forces of the
world. As then the impediments which the Jews observed
might have subverted their hope, the Prophet here removes
them ; he reminds the Jews that God’s power would be far
superior to all the impediments which the world could throw
in their way. But the expressions are figurative, and allu-
sions are made to the history of the first redemption.

Pass through the sea shall distress. As God formerly

gave to his people a passage through the Red Sea, (Ex. xiv.

tius says that one hundred and twenty thousand were restored from Egypt

_ [a larger number than what was restored from sh emg Ptolemy Phila-
Soph e

us, and that many were restored from Assyria by Alexander, the son
of Antiochus Epiphanes, and by Demetrius; and he refers to Josephus’s
Wars of the Jews, xiii. 4, 5,7, 8. But it appears that Calvin, with many
of the Fathers, and some moderns, such as Marckius and Henry, viewed
the prophecy as fulfilled in a spiritual sense, that is, in the spiritual resto-
ration of the Jews, the language being taken from what belonged to a
temporal restoration. But Scott and Adam Clarke seemed disposed to
regard this prophecy as yet to be fulfilled, in the restoration of the Jews
to their own land, as well as to the faith of the gospel.— Ed.

300 THE TWELVE MINOR PROPHETS. LECT. OLVI.

21;) so the Prophet now testifies that this power was un-
changeable, so that God could easily restore his people,
though the sea was to be dried up, and rivers were to be
emptied. He says first, Pass shall distress through the sea,
that is, spread shall distress, &c., for so the verb “AY, ober,
is to be taken here. Pass then shall distress through the
sea,' that is, the Lord will terrify the sea, and so shake it
with his power that the waters will obey his command.
But he afterwards explains himself in other words, He will
smite the waves in the sea. He means that God’s command
is sufficient to change the order of nature, so that the waters
would immediately disappear at his bidding. He then adds,
All the depths of the river shall dry up ; some read, “ shall
be ashamed,” deriving the verb from 3, bush ; but it
comes from &3', zbesh : and this indeed means sometimes
to be ashamed, but it means here to dry up. Others regard
it as transitive, ‘“ The wind shall dry up the depths.” But
as to the object of the Prophet, the passive or active sense
of the verb is of no moment; for the Prophet no doubt
means here, that there would be so much force in the very
nod of God as to dry up rivers suddenly, according to what
happened to Jordan; which being smitten by the rod of
Moses dried up and afforded a passage to the people.

He at length speaks clearly, Cast down shall be the pride
of Asshur, and the sceptre of Egypt shall depart. In the pre-
ceding metaphor Zechariah alludes, as I have said, to the
first redemption, as it was usual with all the Prophets to
remind the people of the former miracles, that they might

1 So Pagninus, Drusius, and the Syriac. The Septuagint, the Arabic,
the Vulgate, and also Jerome, give a different version —* Ana he shall pass
through the narrow sea,” or, “ through the straits of the sea :”” and this is
the obvious meaning of the Hebrew, which is literally, “ and he shall pass
through the sea of straitness,’ or narrowness, i. ¢., through the (or a)
narrow sea; the allusion is evidently to the Red Sea, which is narrow.
Henderson connects 77¥ as a verb with the following line—
He shall cleave and smite the waves of the sea.

He derives the peculiar sense of “ cleaving” from the Chaldee S°¥: but
this is not necessary, for the other meaning is quite suitable, and counte-
nanced by good authorities. Blayney gives this version—

And some shall pass over the sea to Tyre ; ,
which is quite without any meaning in this connection, there being no-
thing in the passage to lead us to Tyre.—L£d.

oHaAP. x. 12. COMMENTARIES ON ZECHARIAH. 301

expect from the Lord in future what their fathers had wit-
nessed. He now however declares, that God would be the
Redeemer of his people, though the Assyrians on one side,
and the Egyptians on the other, were to attempt to frustrate
his purpose ; for they could effect nothing by their obstinacy,
as God could easily subdue both. He at last adds—

12. And I will strengthen them in 12. Et roborabo eos in Iehova;
the Lord; and they shall walk upand et in nomine ejus ambulabunt, dicit
down in his name, saith the Lord. Tehova.

Here at length he includes the substance of what we have
noticed, that there would be sufficient help in God to raise
up and support his people, and to render them victorious
over all their enemies. He had already proved this by say-
ing, that God had formerly sufficiently testified by many
miracles how much superior he was to the whole world ; but
he briefly completes the whole of this proof, and shows, that
the Jews, provided that they relied on God and expected
from him what he had promised, would be sufficiently strong,
though the whole power of the world were to rise up against
them.

He also mentions the name of God, They shall walk, he
says, in his name, that is, under his auspices. In short,
there is here an implied contrast between the name of God
and the wealth and the forces of their enemies, which might
have filled the minds of the faithful with fear, and cast them
down. Hence the Prophet bids the Jews to give the glory
to God, and not to doubt but that they would be victorious,
whatever hinderance the world might throw in their way.
And by this word walk, he means a continued course of life,
as though he had said, that the people indeed had returned
from exile, that is, in part ; but that more of them were to
be expected, for the Lord had not only been a leader in their
return, but that he would be also their perpetual guardian,
and defend them to the end.

THE TWELVE MINOR PROPHETS. LECT. CLVII.

PRAYER.

~

Grant, Almighty God, that as we are constrained continually to

groan under the burden of our sins, and the captivity in which -

’ we are held justly exposes us to continual trembling and sorrow,—
O grant, that the deliverance, already begun, may inspire us
with the hope, so as to expect more from thee than what we can
see with our eyes; and may we continually call on thee until
thou completest what thou hast begun, and puttest to flight both
Satan and our sins, so that being in true and full liberty devoted
to thee, we may be partakers of that power which has already
appeared in our Head, until having at length passed through all
our contests, we may reach that blessed rest, where we shall en-
joy the fruit of our victory in Christ our Lord.— Amen.

CHAPTER XI.

Lecture One Bundred and sFifty-sebenth.

1. Open thy doors, O Lebanon,
that the fire may devour thy cedars.

2. Howl, fir-tree; for the cedar
is fallen; because the mighty are
spoiled: howl, O ye oaks of Bashan;
for the forest of the vintage is come
down.

3. There is a voice of the howling
of the shepherds; for their glory is
spoiled: a voice of the roaring of

oung lions; for the pride of Jordan
is spoiled.

1. Aperi, Libane, portas tuas, et
vorabit ignis cedros tuas:

2. Ulula abies, quia cecidit cedrus,
quia fortes (vel, preestantes) vastati
sunt; ululate quercus Bashan, quia
descendit (hoc est, excisa est, vel,
prostrata) sylva munita.

3. Vox ululatus pastorum, quia
vastata est prestantia eorum (vel,
fortitudo ;) vox rugitus leonum, quia
vastata est superbia Iordanis.

Tus Chapter contains severe threatenings, by which God
designed in time to warn the Jews, that if there was any
hope of repentance, they might be restored by fear to the
right way, and that others, the wicked and the reprobate,
might be rendered inexcusable, and also that the faithful
might fortify themselves against the strong temptation to
despond on seeing so dreadful a calamity awaiting that

nation.

This prophecy does not indeed seem consistent with the
preceding prophecies ; for the Prophet has been hitherto not
only encouraging the people to entertain hope, but has also

a a a

Nk it Dt a ene aa
o - . “

CHAP. x1.1-3. COMMENTARIES ON ZECHARIAH. 303

declared that their condition would be so happy that no-
thing would be wanting to render them really blessed: but
now he denounces ruin, and begins with reprobation ; for
he says, that God had been long the shepherd of that nation,
but that now he renounced all care of them; for being
wearied he would no longer bear with that perverse wicked-
ness, which he had found in them all. These things seem
to be inconsistent: but we may observe, that it was needful
in the first place to set before the Jews the benefits of God,
that they might with more alacrity proceed with the work
of building the temple, and know that their labour would
not be in vain; and now it was necessary to change the
strain, lest hypocrites, vainly confiding in these promises,
should become hardened, as it is commonly the case; and
also, lest the faithful should not entertain due fear, and thus
go heedlessly before God ; for nothing is more ruinous than
security, inasmuch as when a license is taken to sin, God’s
judgment impends over us. We hence see how useful and
reasonable was this warning of the Prophet, as he made the
Jews to understand, that God would not be propitious to his
people without punishing their wickedness and obstinacy.
In order to render his prophecy impressive, Zechariah ad-
dresses Libanon ; as though he was God’s herald, he bids it
to open its gates, for the whole wood was now given up to
the fire. Had he spoken without a figure, his denunciation
would not have had so much force: he therefore denounces
near ruin on Libanon and on other places. Almost all
think that by Libanon is to be understood the temple, be-
cause it was built with timber from that mountain ; but this
yiew seems to me frigid, though it is approved by the com-
mon consent of interpreters. For why should we think the
temple to be metaphorically called Libanon rather than
Bashan? And they think no such thing of Bashan, though
there is equally the same reason. I therefore regard it simply
as the Mount Libanon; and I shall merely refer to what
Josephus declares, that the temple was opened before the
city was destroyed by Titus. But though that history may
be true, and it seems to me probable, it does not hence fol-

_ low that this prophecy was then fulfilled, according to what

304 THE TWELVE MINOR PROPUIETS. LECT. CLVII.

is said of Rabbi Jonathan, who then exclaimed, “Lo! the
prophecy of Zechariah; for he foretold that the temple
would be burnt, and that the gates would be previously
opened.” These things seem plausible, and at the first view
gain our approbation. ButI think that we must understand
something more solid, and less refined: for I doubt not but
that the Prophet denounces complete ruin on Mount Liba-
non, and on Bashan and other places.

But why does he bid Libanon to open its gates? The
reason is given, for shortly after he calls it a fortified forest,
which was yet without walls and gates. Libanon, we know,
was nigh to Jerusalem, though far enough to be free from
any hostile attack. As then the place was by nature suffi-
ciently safe from being assailed, the Prophet speaks, as
though Libanon was surrounded by fortresses; for it was
not exposed to the attacks of enemies. The meaning is,—
that though on account of its situation the Jews thought
that Libanon was not exposed to any evils, yet the wanton-
ness of enemies would lead them even there. We have al-
ready said why the Prophet bids Libanon to open its gates,
even because he puts on the character of a herald, who
threatens and declares, that God’s extreme vengeance was
already nigh at hand.

He then adds, Howl thou, fir-tree, for the cedar has fallen.
No doubt the Prophet by naming Libanon, mentioning a
part for the whole, meant the whole of Judea: and it ap-
pears evident from the context that the most remarkable
places are here mentioned; but yet the Prophet’s design
was to show, that God would punish the whole people, so as

1 Both Jewish and Christian expounders for the most part have regarded
the temple as meant by Libanon; with whom Blayney and Henderson
agree. But the whole context clearly favours the opinion of Calvin, which
has been followed by Murckius and Henry. There is in what follows no
allusion to the temple, but the “ land,” ver. 6, is expressly mentioned.
The “ cedars” evidently represented the chief men in the state, not in the
temple, called in the second verse “ the mighty ” ones. Indeed the whole
of what follows countenances this idea, that the Jewish state or land is
what is intended. What has chiefly led to the notion, that the temple is
intended, is the fact that it was built by cedars from Libanon: but the
burning of the cedars mentioned here does not represent the burning of
the temple, but the destruction of the chief men in the land of Judah;
and this consideration alone is fatal to the notion.— Ed.

a

_-

Le elt el 1 ee

CHAP. xI. 1-3. COMMENTARIES ON ZECHARIAH. 305

not to spare Jerusalem or any other place. And then by
the fir-trees and cedars he meant whatever then excelled in
Judea or in other places; and for this reason he compares
them to the cedars of Libanon, as though he had said,
“ There is no reason for the fir-trees to regard themselves as
beyond the reach of danger ; for if he spares not the cedars,
what will become of the fir-trees, which possess no such
stateliness and grandeur?’

We now then perceive the Prophet’s meaning as to the
trees: but he includes, as I have said, under one kind,
whatever was valuable in Judea; and this we learn more
clearly from what follows: for he adds, Fallen have, or laid
waste have been, the strong. Some read in the neuter gen-
der, “ Laid waste have been splendid things ;” but I am in-
clined to regard persons as intended. The Prophet then
now simply declares, that the vengeance of God was nigh all
the great ones, whom dignity sheltered, so that they thought
themselves in no danger. And for the same purpose he
adds, Howl, ye oaks of Bashan. He joins, as we see, Bashan
to Libanon ; there is then no reason for allegorizing only
one of the words, when they are both connected. And he
says, For fallen has the fortified forest. Either this may be
applied to Libanon, or the Prophet may be viewed as saying
in general, that there was no place so difficult of access,
which would not be penetrated into, when the Lord should
give liberty to enemies to destroy all things. Though then
the density of trees protected these mountains, yet the Pro-
phet says that nothing would obstruct God’s vengeance from
penetrating into the inmost recesses of strongholds.

He then adds, The voice of the howling of shepherds ; for
their excellency, or their courage, is laid waste. Here he has
TIS, ader, and before DIN, adirim, in the masculine

gender. Wesee then that the Prophet confirms the same
thing in other words, “ Howl now,” he says, “shall the

_ Shepherds.” He intimates that the beginning of this dread-

_ + The word means illustrious, stately, magnificent, glorious. It may
li the cedars, or to the rulers or chief men, represented by the
which is most probable: they are afterwards called shepherds and

VOL. V. : U

306 THE TWELVE MINOR PROPHETS. LECT. CLVIL.

ful judgment would be with the chief men, as they were
especially the cause of the public ruin. He then says, that
the dignity of the great was now approaching its fall, and
hence he bids them to howl. He does not in these words
exhort them to repentance, but follows the same strain of
doctrine. By God’s command he here declares, that the
shepherds who took pride in their power, could not escape
the judgment which they had deserved: and as this is a
mode of speaking usually adopted by the Prophets, I shall
no longer dwell on the subject.

He afterwards adds, The voice of the roaring of lions. He
no doubt gives here the name of lions, by way of metaphor,
to those who cruelly exercised their power over the people.
But he also alludes to the banks of Jordan, where there
were lions, as it is wellknown. Since then lions were found
along the whole course of Jordan, asit is evident from many
passages, he compares shepherds to lions, even the governors
who had abused their authority by exercising tyranny over
the people: Fallen then has the pride or the excellency of
Jordan. Inshort, it is now sufficiently evident, that the Pro-
phet threatens final destruction both to the kingdom of Judah
and to the kingdom of Israel. Both kingdoms were indeed
then abolished; but I speak of the countries themselves.
The meaning is—that neither Judea nor the land of the ten
tribes would be free from God’s vengeance.’ He afterwards
adds—

1 The whole passage, including the three first verses, is remarkably con-
cise, striking, and poetical,—
1. Open, Lebanon, thy doors,
That consume may the fire thy cedars:
2. Howl thou the fir-tree ;
For fallen is the cedar,
Because the magnificent are wasted.
Howl, ye oaks of Bashan;
For come down is the forest, the fenced one.
3. The voice of the howling of shepherds !
Because wasted is their magnificence ;
The voice of the roaring of lions!
For wasted is the pride of Jordan.

There is a correspondence between “consume” and “wasted.” The
Jewish rulers were called “shepherds” with regard to their office, and
“lions” on account of their rapacity. Their “ magnificence” was wasted,
like that of the cedars when consumed by fire. The “ pride of Jordan”

ee ee ee |

CHAP. x1. 4-6. COMMENTARIES

4. Thus saith the Lord my God,
Feed the flock of the slaughter ;

5. Whose possessors slay them,
and hold themselves not guilty: and
they that sell them say, Blessed be
the Lord; for I am rich: and their
own shepherds pity them not.

6. For I will no more pity the
inhabitants of the land, saith the
Lord: but, lo, I will, deliver the
men every one into his neighbour's
hand, and into the hand of his king;
and they shall smite the land, and
out of their hand I will not deliver

ON ZECHARIAH. 307

4. Sic dicit Iehova, Deus meus,
Pasce gregem occisionis.

5. Qui possident ipsum, occident
(hoc est, occidunt) et non peccant ;
et qui vendit ipsum (gregem, vel,
ipsas oyes) dicit, Benedictus Iehova,
et ditatus sum; et qui pascit eas,
non parcit illis.

6. Quia (vel, certé) non parcam
amplius incolis terre, dicit Iehova;
et ecce ego tradam (vel, trado, vel,
venire faciens) hominem quemque
in manum proximi sui, et in manum
Regis sui; et conterent terram, et
non eripiam é manu eorum.

them.

Here is given a reason why God purposed to deal so
severely with his people—even because their obstinacy de-
served no pardon. As then in the beginning of the chapter
the Prophet threatened ruin to the Jews, so now he reminds
them that their punishment was nigh, and that they could
not be more gently treated, because their wickedness was
wholly incurable. We now perceive the design of the Pro-
phet ; but he charges the Jews especially with ingratitude,
because they responded so basely and shamefully to the
singular benefits of God.

He says first, that he was bidden to feed the flock destined
to the slaughter." Now the Prophet does not here relate
simply what command he had received from God, but teaches
us in general that God had ever performed the office of a
good and faithful shepherd towards the Jews. The Prophet
then assumes the character of all the shepherds, as though
he had said, “There is no reason why this people should
plead their ignorance, or attempt to disguise their own fault
by other names and various pretences; for God has ever
offered them a shepherd, and sent also ministers to guide
and rule them: it is not to be ascribed to God that this

were the trees growing on its borders, which afforded shelter for lions.
These became wasted or destroyed, so that the lions could find there no
receptacle. All these things intimate the entire destruction of the Jewish
state.— Ed.

_ 1 This “ slaughter” has reference to the ruin and destruction denounced
in the previous verses, or to what was done by “the possessors” who slew
them, verse 5.— Ed.

308 THE TWELVE MINOR PROPHETS. LECT. CLVII.

people has not enjoyed prosperity and happiness.” There is
now no need of spending much labour about this verse, as in-
terpreters have done who confine what is here said to Christ
alone, as one who had received this office from the Father ;
for we shall see from the passage itself that the Prophet’s
words are by them forcibly wrested from their meaning.

Let it then be borne in mind, that his special object is to
show—that God had ever been ready to rule this people, so
that he could not have been accused by them of not having
done what could have been possibly looked for or expected
from a good shepherd. If any one objects and says, that
this could have been said in other words, the plain answer
is—that God’s perpetual care in his government had been
fully shown ; for he had not only himself performed the
duties and office of a shepherd, but had also at all times set
over them ministers, who performed faithfully their work.
Since God then had so constantly and sedulously watched
over the safety of the people, we see that their ingratitude
was wholly proved. And by calling it the flock of slaughter,
a reference is made to the time of the Prophet; for the
Jews were then as though they had been snatched from the
jaws of wolves, having been delivered from exile. They
‘were then as dead sheep, whom the Lord had rescued ; and
we also know to how many troubles and dangers they had
been constantly exposed. And hence appeared more clearly
the goodness of God; for he was pleased nevertheless to
exercise care over his flock. Then the Prophet enlarges
here on God’s favour, because he had not despised his sheep
though given up to the slaughter. The words might indeed
be extended farther, as though the Prophet referred to what
had already taken place, and they might thus be applied to
many ages ; but it seems tome more probable, that he men-
tions here what belonged to that age. Zechariah then
teaches us why God was constrained to adopt extreme se-
verity, even because he had tried all things that might have
healed the people, and yet lost all his labour: when their
wickedness became wholly incurable, despair as it were at
length constrained God to exercise the severity mentioned
here. This is, as I think, the meaning of the Prophet.

CHAP. x1. 4-6. COMMENTARIES ON ZECHARIAH. 309

He afterwards adds another circumstance, which shows
still further the wonderful and ineffable goodness of God,—
that he had been a shepherd of a flock, which had not only
been harassed by wolves and robbers, but also by its own
shepherds. In short, the import of the whole is,—that
- though wolves and robbers had ranged with great barbarity
among the people, yet God had always been their shepherd.

He then enlarges on the subject and says, that they who
possessed them had killed them, so that they spared not. By
these words the Prophet shows that the safety of the people
had been deemed as nothing by their very leaders: they
could not then by any excellency of their own have induced
God to show so much kindness to them. But these words
ought to be attentively noticed,—that when the flock was
slain, the executioners or butchers themselves had no mercy,
for they thought it was a spoil justly due to them. We see
how God extols here his own goodness; for he had conde-
scended to defend and rule and feed that people, who were
not only despised in the world, but counted as nothing, and
the slaughtering of them deemed a lawful prey: they sin not,
he says, that is, they are not conscious of exercising any
cruelty,—Why ? because they thought that they justly enrich-
ed themselves, while they were plundering so wretched a flock.
The more base, then, and inexcusable was the ingratitude of
the people, when after having been so kindly received and
so gently nourished by God, they yet rejected all his favours
and suffered not themselves to be governed by his hand.
And it is material to observe here, that these contrasts tend
greatly to exaggerate the sins of men, and ought to be con-
sidered, that God’s severity may not be blamed ; for we know
that many complain when God executes his judgments: they
would measure all punishments by their own ideas, and
subject God to their own will. In order therefore to check

? More correct is our version, “and held not themselves guilty.” The
Targum gives the idea, “and say, there is no sin upon us,” The Septua-
gint haye departed from the meaning of the verb, though the general
import is retained, “ and they repented not;” and the same may be said
of Jerome, “and they grieved not.” The version of Henderson is not
right, “and are not held guilty.” It is not what others thought of them,
but what they thought of themselves, is evidently intended.—Ed.

310 THE TWELVE MINOR PROPHETS. LECT. CLVII.

such complaints, the Prophet says, that though the flock was
most contemptible, it had not yet been despised by God,
but that he undertook the care of it.

The shepherds and masters said, Blessed be Jehovah. We
are wont to give thanks to God when we really believe that
the blessings we have come from him. The robber who kills
an innocent man will not say, “ Blessed be God;” for he on
the contrary tries to extinguish every remembrance of God,
because he has wounded his own conscience. The same may
be also said of thieves. Hypocrites often profess the name
of God ; and they whose trade is cheating ever make a speech
of this kind, “ By God’s grace I have gained so much this
year ;” that is, after having acquired the property of others
by deceit, cheating, and plunder, they give thanks to God!
and at the same time they flatter themselves by self-decep-
tion, as though all were a lawful prey; for, forsooth! they
are not proved guilty before a human tribunal. Now the
Prophet. here adopts this common mode of speaking, by
which men, not conscious of doing wrong, usually testify
that their gain is just and lawful.

He then adds, And he who fed them has not spared them.
The meaning is, that the people, according to the opinion
commonly entertained, were not worthy of mercy and kind-
ness. Hence, as I have said, the wonderful goodness of God
shines forth more clearly ; for he condescended to take the
care of a flock that was wholly despised. Then he says, I
will not spare the inhabitants of the land; behold I will deli-
ver, &c. To some it appears that there is here a reason
given ; for the Jews would have never been. thus stripped,
had not God been angry with them; as though he had said,
that God’s vengeance was just, inasmuch as they were thus

1 There are in this verse, the fifth, several anomalies. The verbs, ex-
cept one, are in the singular, and the nouns, “ possessors,” “ sellers,” and
“ shepherds,” are in the plural number, and the pronoun affixed to “ shep-
herds” is masculine, while that which is affixed to each of the two preceding
words is feminine, referring to the antecedent, “ sheep.” There are MSS.
and early versions in which these anomalies are rectified; and it is but
reasonable to adopt such corrections. The meaning of the verse is evident ;
and it may be that some of these anomalies are idiomatic. A plural noun
in Welsh has commonly a verb in the singular number when placed after
it, which is often the case.—EHd.

*

CHAP. x1. 4-6. COMMENTARIES ON ZECHARIAH. 311

exposed to such atrocious wrongs. But according to my
judgment God simply confirms what we have stated,—that
his future vengeance on the Jews would be most just, because

he had in feeding them so carefully laboured wholly in vain.

For though the Prophet has not as yet expressed what we
shall hereafter see respecting their ingratitude, he yet does
not break off his discourse without reason, for indignation has
ever some warmth in it; he then in the middle of his argu-
ment exclaims here, J will not spare ; for God had spared
the Jews, when yet all men exercised cruelty towards them
with impunity ; and when they were contemptible in the
sight of all, he still had regarded their safety. As then they
had been so ungrateful for so many acts of kindness, ought not
God to have been angry with them? This is then the reason
why the Prophet introduces here in God’s name this threat-
ening, Surely I will not spare them; that is, “ I have hitherto
deferred my vengeance, and have surpassed all men in kind-
ness and mercy; but I have misplaced my goodness, and
now there is no reason why I should longer suspend my
judgment.” J will spare then no longer the inhabitants of
this land.

I will give, or deliver, he says, every man into the hand of
his friend; as though he had said, “ They are no longer
sheep, for they will not bear to be ruled by my hand, though
they have found me to be the best of shepherds. They shall
now tear and devour one another; and thus a horrible dis-
persion will follow.” Now the Jews ought to have dreaded
nothing so much, as to be given up to destroy themselves by
mutual slaughter, and thus to rage cruelly against one an-
other and to perish without any external enemy: but yet
God declares that this would be the case, and for this reason,
—because he could not succeed with them, though willing
to feed them as his sheep and ready to perform the office of
shepherd in ruling them.’

1 There is one phrase omitted, “ and unto the hand of his king ;” pa
is, “ Antiochus,” says Grotius,—* Herod,” says Drusius,—* Cesar,”

eee erate ome extended, Dat » state of things

is set forth, signifying t and oppression of the ruling power,
Sek weovartied intherithier todos during a considerable period,
until at last they were destroyed by one of the Cesars, the emperor of

312 THE TWELVE MINOR PROPHETS. LEOT, OLVII.

He concludes by saying, They shall smite the land, and I
will not deliver from their hand. He intimates in the last
place that ruin without any remedy was nigh; for he alone
was the only deliverer of the people; but now he testifies
that their safety would not be the object of his care; for
should he see them perishing a hundred times, he would not
be moved with pity, nor turn to bring them help, inasmuch
as they had precluded all compassion. It now follows—

7. And I will feed the flock 7. Et pavi gregem occisionis, nempe
of slaughter, even you, O poor (vel, ideoque) pauperes gregis: et sumpsi
of the flock. And I took unto mihi duas virgas, unam vocavi Elegantiam
me two staves; the oneI called (vel, Pulchritudinem;) et alteram yocavi
Beauty, and the other I called Funiculos (alii vertunt, Perditores; de
Bands; and I fed the flock. hae voce dicemus ;) et pavi gregem.

He resumes here the thread of the discourse, which he
had shortly before broken off; for he sets forth what had
not yet been sufficiently expressed—that the ingratitude of
the people, with which obstinacy was especially united,
deserved entire ruin, and that now there was no hope of
pardon ; for the paternal care of God had been most basely
and most shamefully repudiated, as well as the kind favour
which he had manifested to the people.

God then complains that he had fed the flock. Some ap-
ply this to Zechariah ; but, as I have said, God relates the
acts of kindness which he had uniformly showed to the
people, until they became wholly unworthy of his favour.
Let us however remember that the Prophet speaks of the
remnant; for he does not here recount the benefits of God
in ancient times, but describes the state of the people after
their return from their exile in Babylon. God seemed be-
fore to have committed this office to Zechariah—to feed
them; but as I have already said, the design of that was no
other than to make it evident that the whole fault was in

Rome, Inward discord, and the tyranny of those who ruled over them,
characterised their history from the time of Antiochus Epiphanes until
they were demolished as a nation by Titus and Vespasian. This seems
to be the import of this prophecy. The singular number is used poeti-
eally: and this appears evident from the words which follow, “ And they
shall smite,” or rather pound to pieces, “ the land.” The “king” is spoken
of here as many—* they,” so that a succession of tyrants is meant.—Ed

CHAP. XI. 7. COMMENTARIES ON ZECHARIAH. 313

the people; for they had thrust from them the kindness of
God, and in a manner carried on war frowardly with God,
so as to prevent any access for his favour. There is there-
fore here an expostulation in God’s name.

I have fed, he says, the flock of slaughter, even the poor of
the flock. Some render {3}, on account of; but it may be
taken in an explanatory sense: or we may give this render-
ing—“ therefore the poor,” or, especially the poor. With
regard to the meaning, God here intimates that he had
manifested his care for the whole people, for he had hoped
that there were a few sheep yet remaining worthy of having
mercy shown to them. As then some poor sheep might
have been-found among the impure flock, God says, that
having this hope, he did not deem it grievous or burdensome
to undertake the office of a shepherd in ruling the people.
I have then fed the flock of slaughter, even for this reason,
he says, because there were some miserable sheep among
them: I was therefore unwilling to forsake them, and pre-
ferred to try all means rather than to cast away even one
little sheep, provided a single one were found in the whole
flock."

He says that he took two rods, that he called one DY3,
nom, “ Beauty,” and that he called the other pYSsn, chebelim,
“ Cords,” rendered “ destroyers” by those who adhere to the
Hebrew points ; but as $97, both in the singular and plural,
has the meaning of,a rope or cord, the Prophet, I have no
doubt, means by psn, chebelim, ropes or bindings. Gram-
mar, indeed, does not allow this; but Zechariah did not set
down the points, for they were not then in use. I indeed
know with how much care the old scribes contrived the
points, when the language had already ceased to be in com-

1 This sentence has puzzled many, but needlessly. 325 has sometimes
the meaning of }3, certainly, surely, in truth, Jer. v. 2; and it may be ren-
dered here “especially,” as Calvin does. The simple 2 is used in a simi-
lar sense in verse 11, in connection with the same words in part, as here:
and the words }NSM “3) in that verse, would lead us, by what is said of
them, to consider them as “ the poor of the flock,” and not “the miserable

sheep,” as rendered by Henderson. The rendering of Neweome gives the
same meaning—* because of the poor of the flock.”° He considers that

> here signifies the same with wd, which is given in one MS., and
agrees with the Syriac.— Ed.

314 THE TWELVE MINOR PROPHETS, LECT, OLVII.

mon use. They then who neglect, or wholly reject the
points, are certainly void of all judgment and reason; but
yet some discrimination ought to be exercised ;’ for if we
read here “ destroyers,” there is no meaning; if we read
“cords,” there is no letter changed, but only two points are
altered. As then the subject itself necessarily demands this
meaning, I wonder that interpreters suffer themselves to be
servilely constrained, so as not to regard the design of the
Prophet.

The Prophet then says, that he had taken two rods, that
he might devote himself in a manner not common to the
office of a shepherd. Shepherds were satisfied with one
crook ; for by rods he means here the crook used by shep-
herds. As then every shepherd carried his own crook, the
Prophet says here that he was furnished with two crooks, or
pastoral staffs, because the Lord surpassed all men in his
solicitude in the office of ruling his people. But the re-
mainder I must defer until to-morrow.

PRAYER.

Grant, Almighty God, that as thou hast hitherto so kindly showed
thyself to be our Shepherd, and even our Father, and hast care-
fully provided for our safety,—O grant, that we may not by our
ingratitude deprive ourselves of thy favours, so as to provoke
thy extreme vengeance, but on the contrary suffer ourselves to
be gently ruled by thee, and render thee due obedience: and as
thine only-begotten Son has been by thee set over us as our only
true Shepherd, may we hear his voice, and willingly obey him,
so that we may be able to triumph with thy Prophet, that thy
staff is sufficient for us, so as to enable us to walk without fear
through the valley of the shadow of death, until we shall at
length reach that blessed and eternal rest, which has been ob-
tained for us by the blood of thine only Son.—Amen. °

1 Grotius speaks in a similar strain of the Punctuists, and agrees with
Jerome and others in regarding the word of a similar import with that
stated by Calvin. The 14th verse is a sufficient confirmation. It is ren-
dered “ cxemeve, bond,” by the Sept., Agg., and Sym.—* funiculi, ropes
or cords,” by the Vulg.—* devincientes, binders,” by Drusius and Mare-
kius; and as in our version, “ bands,” by Newcome and Henderson.

CHAP. XI. 7. COMMENTARIES ON ZECHARIAH. 315

Lecture One Bundred and Fiftv-eiqhth.

We said yesterday that the word pon, chebelim, the
name given by Zechariah to the second rod, could not be
rendered “ destroyers,” as all the Hebrews do; for God
teaches us that he had fully and faithfully discharged the
duties of a shepherd, so that the people perished through
their own fault; and since God undertook the office of a
shepherd, it could not have been said that he took a staff to
destroy them: and there is also no doubt but that he con-
nects this word with the other, DY3, nom, “beauty.” And
he says in the last place, that this rod called oySsn, chebe-
lim, was broken, in order to show that the brotherhood be-
tween Judah and Israel was come to anend. Now what
affinity can there be between, destroying and uniting? It is
then clear that the word DON, chebelim, is to be taken
here for ropes, or cords.

Let us now see why the Prophet calls one “ Beauty,” and
the other “ Ropes.” Some think ,that the law of nature is
designated by BY3, nom, and by pan, chebelim, the law of
Moses, and those who render the word “ Lines,” such as
Jerome, who gives here the right version, think that as the
law was a hard yoke on the ancients, the rod was so called
because it bound them fast. Others, as Jerome also does,
refer to this passage of Moses, “ When the Lord cast his line,
he chose a place for Israel, and when the Highest divided
the nations,’ &c. They then think that a line is taken for
an inheritance. But the first interpretation is too remote
and distorted; with regard to the second, as the Prophet
puts the word in the plural number, it cannot be suitably
taken for an inheritance, and, as we said yesterday, the fol-
lowing clause shows that the idea of union is included in it.

The meaning of the Prophet then is, that God had so per-
formed his office of a shepherd towards his people, as to rule
them in the best manner; this I understand by the word
DY3, nom, beauty, for nothing could have been more perfect
in beauty than the government which God had exercised
over the Israelites ; and hence he compares here his pastoral

316 THE TWELVE MINOR PROPHETS. LECT. CLVIII.

staff to beauty, as though he had said, “ The order of things
was so arranged that nothing could be imagined better.”
He then mentions wnity or concord, and it was the highest
favour that God gathered again the scattered Israelites so
as to make them one body. It is indeed true, that few of
the kingdom of Israel had returned to their own country,
but it is yet evident that the remnant was not only from the
tribe of Judah, from the half tribe of Benjamin, and from
the Levites, but that there were others mingled with them.
It was therefore a most appropriate representation, that not
only a most beautiful order was established by God, but that
was also added a brotherly concord, so that the children of
Abraham were joined together in one spirit and in one soul.
Since then they had so good a shepherd, the baser and less
excusable was their ingratitude in shaking off his yoke, and
in not suffering themselves to be ruled by his staff.

We now then see what the words of the Prophet mean,
when he introduces God as furnished with two rods, even
beauty and gathering. He then repeats what he had said
before, I have fed, he says, the sheep, intimating, that it was
not owing to him that he should not continue to rule them.
It now follows—

8. Three shepherds also I cut 8. Et rejeci tres pastores mense uno ;
off in one month; and my soul et teedio affecta est (ad verbum, coarctata

loathed them, and their soul also est) anima mea in ipsis; atque etiam
abhorred me. anima eorum me abominata est.

At the beginning of the verse the Prophet continues the
same subject, that God spared no pains in ruling the people,
but patiently bore with many grievances; for it is the duty
of every good and careful husbandman to inspect often his
flock, and to change his shepherd, when he finds him idle
and inattentive to his duties. God then shows that he had
exercised the greatest vigilance, for in one month he had re-
jected three shepherds, that is, he had within a short space
of time often made choice of new shepherds, and substituted
them for others, for one month is to be taken here for a short
time, and the three shepherds signify many, indefinitely. When
a husbandman neglects his own flock, he may be deceived all
the year round, should he meet with a thief or an inactive

CHAP. xr. 8. COMMENTARIES ON ZECHARIAH. 317

and worthless man. Since then God says, that he had
changed his shepherds often in one month, he intimates
what I have already said, that he took the greatest care of
his flock, for he loved it, and omitted nothing necessary to
to defend it. And this circumstance especially aggravated
the sin of the Jews, for they did not respond to so great a
care on God’s part ; no, not when they saw that he watched
night and day for their safety.

Now the latter part of the verse is a complaint, for God
begins to set forth how base had been the wickedness and
ingratitude of the people, With weariness, he says, has my
soul been affected by them, and their soul has hated me” He
speaks not now of the shepherds, and they are mistaken who
so read the passage, as though God had repudiated the shep-
herds, because his soul was wearied with them: on the con-
trary, he turns his discourse to the whole people, and begins
to show how wicked they had been, who having been favoured
with so many benefits, could not yet endure the best of shep-
herds. Hence he says, that his soul had been straitened by
them, for he found no room made for his favours. Paul also,
treating on this subject, expostulates with the Corinthians,
and says, that he was ready to pour forth his heart and to
open widely his mouth, but they themselves were straitened,

1 This is a more satisfactory explanation than what has been by many
offered ; for most have made the attempt to fix on some three shepherds,
either before or after this time. Jerome mentions Moses, Aaron, and
Miriam; others have referred to the three sons of Josiah, to the three
Maccabean brethren, and to the three last of the Asmonean princes.
Cyril names the priests, civil rulers, and lawyers or scribes; and this is
the explanation which Henderson prefers, and also Scott and Adam Clarke.
Neweome has given no opinion. Bla: prefers another rendering, “ and
I set aside the authority of the shepherds.” but this cannot be admitted.
The view given by Calvin is the most reasonable, and comports with the
character of what was conveyed by visions.— Ed.

_ * My soul was grieved at them, and their soul also loathed me.—New-

come.

Sar loathed them, and their soul also rejected me.— Henderson.
first verb means grieved, vexed, or wearied, and not loathed. See
_ Num. xxi. 24; Jud. x. 16; xvi. 16. “ Wearied was my soul with them.”
_ The verb in the next clause is only found here, and rendered “ roared,”
_ tragerre, by the Septuagint, (see Jer. xii. 7,) and “despised,” by the Tar-
gum. It is said, that the word in the Talmud is used im the sense of
despising and hating, and this idea suits this place, “and their soul also

318 THE TWELVE MINOR PROPHETS. LECT. CLVIII.

and he felt himself these straitenings in his own heart. (2
Cor. vi. 11.) So also God complains here and says, that he
was straitened by the Jews; for he found that his bles-
sings were not rightly received, but as it were hindered, so
great was the wickedness of the people.

He expresses more clearly at the end that he was despised
by them, They also have hated me. Now it was a contempt
in no way excusable, when the Jews would not acknowledge
how kindly and bountifully God had treated them. We now
perceive the Prophet’s design: after having related how
kindly God had condescended to rule the people, he now says
that this labour had produced no fruit, for the door for God’s
favours had been closed up. It afterwards follows—

9. Then said I, I will not feed you: 9. Et dixi, Non pascam vos; quod
that that dieth, let it die; and that mortidevotum est, moriatur; et quod
that is to be cut off, let it be cut off; succisioni devotum est, succidatur ;
and let the rest eat every one the et que residue erunt, devorent una-
flesh of another. queeque carnem socis suze.

God now declares what had been briefly mentioned be-
fore,—that his judgment could not be deemed cruel, for the
people had been extremely wicked, and their wickedness
deserved extreme punishment. It seems indeed to be a
simple narrative ; but God here defends his own cause, for
he had tried all means in ruling the people, before he had
recourse to extreme rigour. Who indeed could now murmur
against God? for he had been ever ready to undertake the
office of a shepherd, and had so humbled himself as to take
care of that people as his own flock, and had, in short,
omitted no kind of attention ; and yet he had been despised
by that people, and even treated with derision. It was
therefore an extreme indignity when they hated God, who
had yet dealt with them with so much kindness. We hence
see that God’s judgment is here vindicated from every ca-
lumny ; for the wickedness of the people was altogether in-
excusable before God had renounced his care of them.

I said: the time must be noticed, for he intimates that
he had not been too hasty in taking vengeance; but that
as there was no longer any remedy, he had been constrained,
as it were by necessity, to give up his office of a shepherd.

—_ s

CHAP. XI. 9. COMMENTARIES ON ZECHARIAH. 319

I said then, I will not feed you ; what is to die, let it die ;
what is to be cut off, let it be cut off.’ He here resigns his
office of a shepherd, and intimates that he was innocent and
free from all blame, whatever might happen. A shepherd
is set over a flock for this purpose,—that he may defend it,
even every sheep, both against the depredations of robbers,
and the rapacity of wolves: but when he gives up his office,
he is exempt from all blame, though afterwards the flock
may be stolen or devoured by wolves and wild beasts. God
then here openly declares, that it was not to be imputed to
him, if the Jews perished a hundred times, for they refused
to be ruled by him, and thus he was freed from the pastoral
charge. What then ts to perish, let it perish ; that is, “ Since
they are not healable, and allow no remedy to be applied to
their evils, I leave them ; they shall find out what it is to be
without a good shepherd.”

We now see more clearly what I before stated,—that the
wickedness and ingratitude of the people are here reproved,
because they had rejected God, who was ready to be their
shepherd,—and that the cause of the ruin which was nigh
at hand, was in the Jews themselves, though they anxiously
tried, but in vain, to transfer it to another.

He concludes with these words, And those which remain,
even those who shall escape external attacks, let them eat one
another, since they are not now sheep, but savage wild beasts.
And this we know has been fulfilled ; for the Jews at length
perished through mutual discords, and no one spared his
own brother; nay, the nearer the relationship, the more
eruelly each raged against the other. Hence God’s judg-

1 The Targum renders the verbs in the future tense, « shall die—shall
be hig Sal ” but pat the tuagint and Jerome, in the imperative mood, as
The verse may ap at rendered,—
9. And I fhe wilh -ot feed you;
She that is to die,’Si :Il die;
And she that is to be cut off, shall be cut off;
And the remainder shall devour,
Each one the fiesh of its (or her) fellow.
“ The dying,” or “the dead,” and “ the cut off,’ the literal rendering,
clearly mean what was destined to die and to be cut off. Hence to render

a ne as done by Blayney, is not at all necessary.—

820 THE TWELVE MINOR PROPHETS. LECT. CLVIII.

ment, denounced by the Prophet, then appeared most openly,
when the Jews perished through intestine broils and even
slaughters. It then follows—

10. And I took my staff, even 10. Et aecepi virgam meam, nem-
Beauty, and cut it asunder, that I pe Pulchritudinem, et confregi eam,

might break my covenant which I ut irritum facerem foedus quod pepi-.

had made with all the people. geram cum omnibus gentibus (vel,
populis. )

11. And it was broken in that day: 11. Et irritum fuit die illo; et
and so the poor of the flock that cognoverunt sic pauperes gregis qui
waited upon me knew that it was the me observabant, quod sermo Ieho-
word of the Lord. vee hic esset.

He confirms the same truth, but a metaphor is introduced:
for he says, that when he freed himself from the office of a
shepherd, he broke the two rods, even Beauty and Gathering.
He speaks of the first staff, because things were in a confu-
sion in Judea, before the people were wholly cut off; for the
dispersion did not immediately take place, so that there was
no sort of social state among the Jews; but social order was
so deranged, that it was sufficiently evident that they were
not ruled by God. By degrees the purity of doctrine was
corrupted, and a flood of errors crept in; superstition gained
great strength. When things were in this state of confu-
sion, the pastoral staff was broken, which is called, Beauty.
This verse then contains no more than an explanation of
the last: and hence also he says, That broken might be the
covenant which I had made, that is, that it might be now
quite evident that this people are not ruled by my hand
and authority.

Some interpreters extend to the whole world what is here
said of nations, and think that the same thing is meant by
Zechariah as that which is said in the second chapter of
Hosea,—that the Lord made a covenant with the beasts of
the earth and the birds of heaven, that no harm should
happen to his people; but the comparison is not suitable.
It is then probable, that God here speaks only of the pos-
terity of Abraham ; nor is it to be wondered at, that they
are called nations, for even so Moses says, “ Nations from
thee shall be born,’ (Gen. xvii. 6:) and this was done for
the purpose of setting forth the greatness of God’s favour ;

_ aa

sia -

a’ ——

CHAP. x1. 10,11. COMMENTARIES ON ZECHARIAH. 321

for the ten tribes were as so many nations among whom God
reigned. It seemed incredible, that from one man, not only
a numerous family, but many nations should proceed. The
real meaning then seems to be, that God testified that he

_ would no longer be the leader of that people ; for when order
was trodden under foot, the covenant of God was made void.
Why indeed was that covenant continued, and what was its
design, except to keep things aright, in a fit and suitable
condition? Thus in the Church, God regards order, so that
nothing should be done rashly, according to every man’s
humour, This then was the beginning of that dispersion,
which at length followed when the people had fallen off from
the order which God had appointed.’

He concludes by saying, that in that day the covenant was
broken. By which words he intimates that it was not by
chance that the law was destroyed, and that the Jews de-
parted from the just government of God, but that it was
through the dreadful vengeance of God. In that day then:
this is emphatical, as though the Prophet had said, “It
ought not to be ascribed to chance that things have changed
for the worse, for God has thus executed his judgment, after
having with extreme patience borne with the wickedness
of the people.” And hence he adds, that the poor of. the
flock saw that this was the word of Jehovah. Here the
Prophet briefly points out two things—that this was not
commonly known as God’s judgment, but that almost all
with closed eyes overlooked what had happened ; for the
world contracts as it were hardness, and becomes wilfully
obdurate under the scourges of God. All cry out that they

are miserable, but no one regards the hand of the striker,
_ as it is said elsewhere. (Is. vi. 13.) So also Zechariah
_ charges here the Jews with stupidity; for though the

1 « All the nations” are considered to be the heathen nations by Michae-

_ lis, Newcome, and Henderson ; but the meaning in this case is very obscure.

Enough. the word here used, « peoples,” or nations, commonly designates

- ihe dn tile world, yet there are instances in which it is applied to the

“tribes of Israel. See 1 Kings xxii. 28; Joel ii. 6. Blayney proposes to
connect “ all nations” with “ cut asunder,” and renders ON, “ before,”
4 and cut it asunder, to break the covenant which I had made, before all

_ the nations :” but intervening clauses of this kind are quite foreign to the
character of the Hebrew language.—Ed. |

~ VOL. V. x

322 THE TWELVE MINOR PROPHETS. LECT, CLVIII.

greater part saw all things in confusion, yet they did not
consider, but regarded almost as nothing the dreadful judg-
ment of God. It must then be that men are extremely re-
fractory, when they perceive not that they are chastised by
God ; yet the Prophet charges the Jews with this sottish-
ness ; for they regarded not this as the word of Jehovah,
they did not believe that this was God’s hand. But he says
further, that the poor of the flock perceived this: and thus
he shows, that while the body of the people followed the
way to ruin, a few derived benefit from God’s scourges; and
thus it never happens, that God chastises without some ad-
vantage. Though then the reprobate obstinately resist God,
and hesitate not to tread under foot his judgments, and as
far as they can, render them void, there are yet some few
who receive benefit and acknowledge God’s hand so as to
humble themselves and repent.

The Prophet, then, after having complained that the chief
men, even those who were in honour and in wealth among
the Jews, heedlessly despised God’s dreadful judgment,
makes this addition, that there were a few very poor and
humble men, who regarded this judgment as not having
come by chance, but through God, who became a just
avenger, because his favour had been wantonly despised :
The poor then of the flock knew this to be the word of Jehovah.

As this happened in the time of the Prophet, it is no
wonder that at this day, even when God thunders from
heaven and makes known his judgments by manifest proofs,
the world should yet rush headlong into perdition, and be-
come as it were stupified in their calamities. In the mean-
time we ought to strive to connect ourselves with the miser-
able poor, who are deemed as the offscourings of the world,
and so attentively to consider God’s vengeance, that we may —
seriously fear and not provoke his extreme judgments, and —
thus perish with the wicked. :

We must observe also the expression which Zechariah —
introduced before the last words, Who attend to me. He
mentions it as a singular and a rare thing, that even a few —
deigned to consider the works of God. The chief wisdom of ©
men, we know, is attentively to consider the hand of God ;

cHaP. x1. 12,13. COMMENTARIES ON ZECHARIAH. 323
but almost all seem to be immersed in a state of stupor:
when the Lord smites them, they stand as it were amazed,
and never, as we have already said, regard the hand of the

-smiter; and when the Lord freely and kindly cherishes
them, they exult in their own wantonness. Thus under
every kind of treatment, they are untractable ; for they at-
tend not to God, but close their eyes, harden their hearts,
and cover themselves with many veils; in short, we find
the blindness of the world ever connected with perverseness,
so that they in vain pretend ignorance, for they attend not
to God, but on the contrary turn their backs on him and
darken the clear light by their wickedness.

We now then see why this sentence is introduced, that
the poor of the flock understand, because they apply their
minds and devote their attention for the purpose of consider-
ing the works of God. It hence follows that the bulls, who
with their horns fearlessly assail God, and that he-goats,
who by their stench fill the air, continue in their brutish-
ness, and derive no benefit from God’s judgments, because
they are wilfully and through their own wickedness wholly
blind. It follows—

12. And I said unto them, If ye
think good, give me price; and
if not, forbear. So “they weighed
for my price thirty pieces of silver.

13. And the Lord said unto me,
Cast it unto the potter: a goodly
price that I was prized at of them.
And I took the thirty pieces of silver,
and cast them to the potter in the

12. Et dixi illis, Si bonum est in
oculis vestris (hoc est, si vobis pla-
cet,) date mercedem meam; quod
si non, desistite: et appenderunt
mereedem meam triginta argenteos.

13. Et dixit Iehova ad me, Pro-
jice hoe ad figulum, magnificentiam
pretii quo ezstimatus sum ab illis:
et sumpsi triginta argenteos, et pro-
jeci hoe ad templum Iehove, ad
figulum.

__ house of the

God now adds another crime, by which he discovers the
_ wickedness of the people ; for they estimated all the labour
he had bestowed at a very insignificant price. He had be-
_ fore complained of ingratitude ; but more fully detected was
_ the iniquity and baseness of the people, when they thus
_ regarded as of no value the inestimable favour of God to-
_ wards them. What the Prophet then says now is—that God
at last tried them so as to know whether his benefits were

524 THE TWELVE MINOR PROPHETS, LECT. OLVIII.

of any account among the Jews, and that it had been fully
found out, that all the labour and toil employed in their
behalf, had been ill-spent and wholly lost. That Zechariah
now speaks in his own person, and then introduces God as
the speaker, makes no difference, as we said yesterday, as
to the main subject ; for his object is to set forth how shame-
fully the Jews had abused the favour of God, and how un-
justly they had despised it. And yet he speaks as God’s
minister ; for God not only governed that people himself,
but also endued with the power of his Spirit many mini-
sters, who undertook the office of shepherds.

He then says, that he came (and what is said properly
belongs to God) to the people and demanded a reward, Give
me, he says, a reward ; if not, forbear." He expresses here
the highest indignation, as though one upbraided the wick-
edness and ingratitude of his neighbour and said, “ Own my
kindness, if you please ; if not, let it perish: I care not; I
see that you are wholly worthless and altogether unworthy
of being so liberally treated: I therefore make no account
of thy compensations ; but at the same time it behoves thee
to consider how much thou art indebted to me.” So now
does God in high displeasure speak here: “ Give me at least
a reward, that I may not have served you for nothing: you
have misused my labour, I have borne with many wrongs
and annoyances in ruling you ; what is to be the compensa-
tion for my solicitude and care? I indeed make no account
of a reward, for I am not a mercenary.” He then adds,
that they gave him thirty silverings.? He mentions this no
doubt as a mean price, intimating, that they wished by such
a small sum to compensate for the many and inestimable —
favours of God ; as when one hires a swineherd or a clown, —
he gives a paltry sum as his wages; so the Jews, as the
Prophet says, acted towards God. At the same time by the —
mean price, a suitable reward only to a clown, he means those
frivolous things by which the Jews thought to satisfy God:

1 Drusius gives the sense, “ Nihil date—give nothing ;” and Jerome, —
“ Aperte renuite—openly refuse.” —Ed. *]
* “ Rate my labours as a true shepherd. And they rated it contemp-

tuously ; thirty pieces of silver being the price of a slaye. Ex. xxi. 32.”
—Newcome.

CHAP. xI. 12,13. COMMENTARIES ON ZECHARIAH. 325

for we know how diligent they were in performing their cere-
monies, as though indeed these were a compensation that
was of any value with God! He requires integrity of heart,
and he gives himself to us, that he may in return have us as
his own.’ This then was the price of labour which the Lord
had deserved. It would have been a suitable reward had
the Jews devoted themselves wholly to him in obedience to
his word. But what did they do? They sedulously per-
formed ceremonies and other frivolous things. This then
was a sordid reward, as though they smght to put him off
with the reward of a swineherd.

Hence he adds, Jehovah said to me, throw it to the potter.
“This truly is my reward! Cast it to the potter, that he
may get some bricks or coverings to repair the temple ; if
there are any parts of the temple dilapidated, let the potter
get thereby some bricks, or let any humble artizan have such
a price for himself.” But he afterwards speaks ironically
when he says, the magnificence and the glory of the price at
which he had been estimated ! “ This is, forsooth! the mag-
nificence of my price, though I had endured many toils!
they now deal with me as with some mean swineherd,
though I was their Lord and Shepherd: since then they
seek thus craftily to satisfy me, and reproachfully offer me
a paltry reward, and as it were degrade my glory and spit
in my face, Cast, cast it, he says, to the potter ;” that is, let
them repair the temple, in which they delight so much as if
they were in heaven: for the temple is their idol ; but God
will be never nigh them while they act thus hypocritically

_withhim. “ Let them then repair the breaches of the temple

—

and pay the price to the potter; for I will not suffer a price
so unworthy of my majesty to be obtruded so disgracefully
on me.”

We now then apprehend the meaning of the Prophet: and
first we must bear in mind what I have stated, that here is

_ described how irreclaimable had been the wickedness of the
_ people: though rejected by God, when he had broken his

1 So Grotius says, “ Vilis hee merces significat victimas et ritus sine

Pietate solida,—This mean reward signifies victims and ceremonies without

_ ¥eal piety.” —Ed.

326 THE TWELVE MINOR PROPHETS. LECT. CLVIIT.

rod, they yet esteemed as nothing the favours which they
had experienced. How so? because they thought that they
performed an abundant service to God, when they worship-
ped him by external frivolities; for ceremonies without a
real sense of religion are frivolous puerilities in God’s pre-
sence. What then the Prophet now urges is, that the Jews
wilfully buried God’s benefits, by which he had nevertheless
so bound them to himself that they could not be released.
And to the same purpose is what follows, Cast 2 to the
potter: for he testifies that the price was of no value, nay,
that he abominated such a reward as men paid him when
they dealt with him in such a reproachful manner; for as
he says in Isaiah, it was a weariness to him—“ I am dis-
gusted with your festal days; why do you daily tread the
pavement of my temple?” (Is. i. 12,13, ) and again he says,
“ He who slays an ox is the same as he who kills a man.”
(Is. xvi. 3.) God in these places shows, as here by Zecha-
riah, that these sacrifices which ungodly men and hypocrites
offer to him, without a right feeling of religion, are the
greatest abominations to him,—why? Because it is the
highest indignity which the wicked can offer, which is as it
were to spit in his face, when they compare him to a potter
or a swineherd, and think nothing of the reward which he
deserves, and that is, to-consecrate and really to devote
themselves wholly to him without any dissimulation. When
therefore men trifle with God and think that he is delighted
with frivolous puerilities, they compare him, as I have
said, to a swineherd, or to some low or common workman ;
and this is an indignity which he cannot bear, and for which
he manifests here by his Prophet his high displeasure.’

1 These two verses are quoted in Matt. xxvii. 9,10. On this subject —

see the Translator’s Preface prefixed to this Volume. Blayney needlessly
labours to reconcile the wording of the two passages. The quotation is

clearly, like many others, one of accommodation, or of likeness. The —

* price” here is evidently that for labour ; but the “ price” in Matthew is

for blood, There is a similarity, and not identity, in the two cases: and —

the general meaning, and not the words, are to be regarded. For * Pro-

phesies,” as Marckius observes, are often quoted in the New Testament, —

not according to the expressions, zara vo pnrév, but according to the sense

or meaning, xar2 chy Ydvomy, accompanied with some illustration of the —

meaning derived from the event.”—/d.

4

CHAP, xi. 14. COMMENTARIES ON ZECHARIAH. 327

PRAYER.

Grant, Almighty God, that as thou ceasest not, though provoked
by our many sins, to discharge the office of a good and most faith-
. ful Shepherd, and as thou continuest in various ways to testify
that Christ watches over us as one who has undertaken the care of
our safety,—O grant, that we may be touched with the feeling of
true repentance, and so profit under thy scourges, that by con-
sidering thy judgments, we may be really humbled under thy
mighty hand, and so submit to thee, that finding us teachable
and obedient, thou mayest continue to rule us to the end, until
after haying been protected from all harms by the pastoral staff
of thine only-begotten Son, we shall at length reach that blessed
rest, which has been procured for us by his blood.—Amen.

Lecture One Bundred and Fifty-ninth.

14. Then I cut asunder mine other 14. Et fregi virgam meam
staff, even Bands, that I might break alteram, nempe collectionis, ad
the brotherhood between Judah and Is- dissipandam fraternitatem in-
rael. ter Iehudah et inter Israel.

TueERE is here set before us the extreme vengeance of God
in scattering his people, so that there would be no longer
any union between the children of Abraham. We have seen
that the Prophet took two staves or crooks to execute the
office of a shepherd in ruling the people. The first staff he
said was Beauty, because God had omitted nothing neces-
sary to produce the best order of things. Now when this
blessed mode of ruling was trodden under foot, then soon
after followed the scattering of the people: and this is the
reason why the Prophet says, that he broke the other rod,
or his crook. We then see that this people by their ingrati-
tude at length justly deserved to be left without any regular
form of government, and also without any union.

As to the word p’San chebelim, we have before said that
what the Rabbins teach us, that it means “ destroyers,” does
not comport with the passage. But why should Zechariah
say here that the rod was broken, that there should be no
more union or fraternity between the kingdom of Judah
and the ten tribes? We have already said, that this word
_ by changing the points may have the meaning which has

328 THE TWELVE MINOR PROPHETS. LEOT? CLIX.

been mentioned ; for bon, chebel, signifies a rope or bind-
ing. We must also bear in mind, that this is an instance
of “ last first” (GeTepov mporepov ;) for he told us before that
God, bidding adieu to the people, demanded his reward ;
this then ought to have been first mentioned: but this in-

version of order is common in Hebrew. ‘This verse then we.

are to read, as though it was placed before the last mission,
by which God laid aside the office of a shepherd.’

I will come now to the passage in Matthew; for after
having told us that the thirty pieces of silver were cast away
by Judas, and that by them the Potter’s Field was bought,
he adds, that this prediction of the Prophet was fulfilled.
He does not indeed repeat the same words, but it is quite
clear, that this passage was quoted, ‘‘ They gave,” he says,
“ the thirty silverings, the price of the valued, whom they of
the children of Israel have valued.” (Matt. xxvii. 9.) In
substance then there is no doubt an agreement between the
words of Matthew and those of the Prophet. But we must
hold this principle,—that Christ was the true Jehovah from
the beginning. As then the Son of God is the same in es-
sence with the Father, and is with him the only true God,
it is no wonder that what the Prophet figuratively expressed
as having been done under the law by the ancient people,
has been done to him literally in his own person: for as
they had given to God thirty pieces of silver, a sordid price,
as his just reward, so he complained that the labour he
undertook in ruling them, was unjustly valued ; and when

1 There seems to be no necessity for this. The order is consistent as it
is. The breaking of the first rod was the relinquishing of the ruling
office; and the breaking of the second, which happened after the con-
temptuous price or reward had been offered, was the sending of an awful

judgment—universal discord, instead of the union before preserved. The

breaking of the brotherhood between Judah and Israel has been variously

understood. Grotius and Newcome refer to past history, the separation —

of the ten tribes from that of Judah; but this cannot be understood here.
Marckius, Henry, Scott and Henderson agree in the main with Calvin, and
consider that the internal discords are meant which prevailed among the

Jews, who became united after their return from Babylon under one —

government, though many of them were descendants of the ten tribes.

“ When the staff of beauty,” says Henry, “is broken, the staff of bands —

will not hold long. An unchurched people will be soon an undone
people.” —Ed, ue Gs

. i Sf

CHAP. XI.14. COMMENTARIES ON ZECHARIAH. 329

Christ was sold for thirty pieces of silver, it was a visible
specimen of this prophecy exhibited in his own person.

When Matthew says, that Christ was valued by the chil-
dren of Israel, he charges the chosen people with impiety.
The article oi, is to be here understood. The expression is
indeed, azo ivwv Icpand; but the sentence is to be taken in
this sense,—that he was valued at so low a price, not by
barbarous nations, but by the very people who were of the
children of Israel and of the seed of Abraham, as though he
had said, “ This wrong has been offered to God, not by
strangers, but by a people whom he had chosen and adopted
as his peculiar possession ; and this wickedness is therefore
less excusable.”

Then Matthew adds, “They gave it for the Potter’s Field,
as the Lord had commanded me.” This part also well agrees
with the prophecy. It is indeed certain that this money
was not designedly given to buy a field, that the Jews might
obey God ; but we know that God executes his purposes by
means of the wicked, though they neither think nor wish
to do such a thing. But what does Zechariah say? Cast %t,
he says, to the potter ; he does not say “To the field of the
potter.” But we have explained for what purpose God com-
manded the thirty silverings to be cast to the potter; it was,
that he might get bricks or tiles to repair the temple; and
this was said in contempt, or by way of ridicule. Such also
was the visible symbol of this as to the purchase of the field;
for the potter, the seller of the field, knew not what he was
doing ; the Scribes and Pharisees thought nothing of fulfill-
ing what had been predicted. But that it might be made

_ evident that Christ was the true God who had from the be-

ginning spoken by the Prophet, God, by setting the thing
before their eyes, intended that there should be a visible
fact or transaction, that he might as it were draw the atten-
tion of the Jews to what is here said. The Prophet pro-
ceeds,—

15. And the Lord said unto me, Take 15. Et dixit Iehova mihi,
unto eg et the instruments of a Adhuc sume tibi vas pastoris
shep stulti.1

* Rendered “ éasges, inexperienced,” by Sept., “ #geves, unwise,” by Aq.,

330 THE TWELVE MINOR PROPHETS. LECT. CLIX.

16. For, lo, I will raise up a shep- 16. Quia ecce ego constituo
herd in the land, which shall not visit pastorem in terra; quod excisum
those that be cut off, neither shall seek est non visitabit, quod juvenile
the young one, nor heal that that is est non requiret, quod confractum
broken, nor feed that that standeth est non sanabit, quod stat non
still; but he shall eat the flesh of the pascet; et carnem pinguis come-
fat, and tear their claws in pieces. det, et ungulas eorum confringet.

Here the Prophet teaches us, that when God shall re-
nounce the care of his people there will be some weak form
of government; but it is evident that God would no longer
perform the office of a shepherd ; as though he had said, that
the people would be so deserted, that they would yet think
themselves to be still under the protection of God, as we see
to be the case among the Papists, who proudly make a boast-
ing of this kind—“ The Church is never forsaken by God.”
Though the truth of God has been long ago completely
buried, they yet hold that it is still the true Church, a
Church filled with impious superstitions! As then the Pa-
pists glory in the title only, and are content with it, so the
Jews, we know, boasted of their privileges ; and these were
their weapons when they sought to oppose and contend with
the Apostles—“ What! are not we the heritage of God?
has he not promised that his sanctuary would be perpetual
among us? is not the sacerdotal unction a sure and infallible
proof of his favour?” As then the Jews made use of these
foolish boastings against the Apostles, so also at this day
the Papists hide all infamy under the title of Church. The
same thing Zechariah here means by saying that he by
God’s command took the instrument of a foolish shepherd."

Sym., and Theod., and “ stupid,” or “ stolid,” by the Targum. The word
means gross, stupid, foolish ; but as Henderson justly observes, foolish often
means wicked in Scripture; and what is said of this shepherd proves that
his folly was his wickedness. Dathius renders it “ mali, evil,” or wicked.
—Ed.

1 This part determines the character of the whole vision; for the whole
chapter is a vision, the first part being a denunciation of judgment exeeuted
in the final overthrow of the nation, and the remainder, from verse 4th to
the end, being a symbolical vision, representing the dealings of God with
the Jews in the interval, from the time referred to in the last chapter to
the coming of the Messiah, or to the destruction of the Jewish polity by
the Romans. Henderson seems disposed to regard Herod as “ the fooli
shepherd ;” in that case the vision extends only to the advent of Christ;
but if we regard this shepherd, as Blayney does, as denoting a succession

CHAP. X1.15,16. COMMENTARIES ON ZECHARIAH. 331

The word bp, cali, means in Hebrew any kind of instru-
ment. Some regard it to be a bag with holes, but this is
an unsuitable interpretation. By instrument, Zechariah, I
have no doubt, means the implements of a shepherd, by
which he proves himself to be in that office. But he calls
him at the same time a foolish shepherd, that we may know
that he was a shepherd only in disguise. The term shep-
herd is given here by way of concession, according to the
usual manner of Scripture ; and we also at this day concede
sometimes the name of Church to the Papists; and we far-
ther concede the name of pastors to their mitred bishops,
but improperly. So also does Zechariah in this place;
though he speaks of a shadow and thing of nought, yet he
says that there would be shepherds in Judea; and he adds
the reason—Because God would thus punish that wicked
and ungrateful people: Behold, he says, J will set a shepherd
an the land. God had now, as we have said, renounced the
office of a shepherd ; but he afterwards set over them wolves,
and thieves, and robbers, instead of shepherds, that is, when
he executed his dreadful judgment on the Jews: and he
shows at the same time what sort of shepherds they would
be who in future should possess power over them.

of tyrannical rulers, then the vision extends to the very overthrow pre-
dicted in the three first verses of the chapter.

This view, which is that of Calvin, removes all difficulties, and affords a
proof of the falsity of the opinion advanced by Mede—that this portion of
Zechariah to Jeremiah. That the Prophet personates God here,
or the Messiah, as the ruler of the Jewish nation, previous to his appear-
ance in the flesh, is evident from the fact that God identifies, as it were,
himself with the Prophet. (ver. 8 and 10.) God’s dealings with the Jews
are symbolized in this vision in a way si to what is done, as to the
history of the Church, in the visions granted to John; the sticks, the
breaking of them, the cutting off of three shepherds, the price or reward,
and the foolish shepherd, are symbolical, setting forth the various dealings
of God with the people, and their conduct towards him. As to the price,
the very symbol was afterwards strikingly exemplified in the history of the
Messiah. The Prophet is made to represent God in his two characters—
as a beneficent ruler, producing order and unity, and as a judicial ruler,
employing wicked and cruel tyrants to punish a refractory and rebellious
people.

* God commanded him (the Prophet) to perform a real action, and in
a waking state, which action was to be an intimation and a sign of that
which was to happen in God’s dealings with Israel.” Abarbanel, quoted
by MCaul, in his translation of Kimchi on Zechariah.

332 THE TWELVE MINOR PROPHETS. LECT, CLIX.

They were to be such as would not look after what had
been cut off. Some consider the word MIINIIN, enecachedut,
as signifying the sick sheep; but they are in my judgment
mistaken ; for careful shepherds seek what is lost, or what
has disappeared from the flock; and this is what Zechariah

means, for he says, he will not visit, that is, he will look after

what has been cut off from the flock. Then he says, he will
not seek WIM, enor, the young. Some explain this of fat
lambs ; but others more correctly of those which are tender,
not as yet accustomed to follow the shepherd ; for sheep by
long use keep from going astray, but lambs are more apt to
wander from the flock, and are easily scattered here and
there. This is the reason why Zechariah makes it one of
the duties of a good shepherd to seek what %s yet young. He
adds in the third place, the sick, What 1s wounded, he says,
he will not heal: and lastly, he will not feed what stands, that
is, what is sound. The word literally is, to stand; but it
means full vigour or strength. What then is vigorous and
sound he will not feed. He then says, Zhe flesh of the fat
he will devour, yea, he will break their hoofs. By these
words he amplifies the cruelty of the shepherd; for he will
not be satisfied with the fat flesh, without breaking also the
bones and the hoofs, as though his barbarity would exceed
that of wolves and wild beasts.

We now then see the import of this prophecy: and it
seems to have been added, that the Jews might not flatter
themselves with an external and evanescent form of govern-
ment, after having departed from God, and after the cove-
nant which he had made with that nation, having been also
renounced by him, so that he should be no longer their
Father, or Guardian, or Shepherd. Hypocrites, we know,
do not easily put off their obstinacy ; though God’s ven-
geance should be manifest, yet we see how they harden
themselves, especially when they can cover their wickedness
under some false pretence, a striking example of which we
observe among the Papists. We now then perceive the de-
sign of the Holy Spirit, when the Prophet is bid to assume
the character, and take the implements, of a foolish shep-
herd.

—

CHAP. X1.15, 16. COMMENTARIES ON ZECHARIAH. 333

If any one objects, and says that this was not suitable to
a true Prophet of God, the answer is plain—the Prophet
deviated not from the right course of his calling, though he
assumed the character of a foolish shepherd, an instance of
which we have already seen in Hosea, who was commanded
to take a harlot, and to beget spurious children from one
who had been infamous in her character. (Hosea i.2.) As
this was a vision presented to Hosea, it does not follow that
he did anything disgraceful, so as to prevent him from ex-
ercising the office of a holy teacher. So also now, God
simply shows to us what would be the future condition of
that reprobate people.

It must further be noticed, that when anything of a right
and good government remains in the external form, there is
no reason to conclude from this that God is the ruler, for,
as we have already said, it is a ridiculous and senseless
glorying when men are inflated and take pride in mere
titles or names of distinction. Let us then take heed, that
those who bear rule be rightly called by God, and let them
afterwards discharge their office faithfully, otherwise they
may be a hundred times called pastors, after having attained
this degree of honour, and be after all no better than wolves
and robbers ; for no one is a true pastor whom the Lord does
not rule by his Spirit, and who is not his minister, and no
ungodly pastors, however they may assume the title, can be
called the ministers of God, when he has already, as we see
here, forsaken the people. ;

It must at the same time be observed, that it happens not
except through the just judgment of God, that things grow
worse and worse, and at length become wholly degenerated ;
and those who loudly boast and seek to be esteemed by all
as pastors, are altogether senseless, for God has not appointed
them, and the whole filth of the Papal clergy is at this day
a manifest evidence of God’s wrath and indignation, for he
thus justly punishes the contempt of his word, and that per-
verseness by which the world thus awfully provoked him.
Though God has been graciously calling the whole world to
himself, we yet see how his favour has been rejected, and we
also see how almost all have gone on in their obstinacy.

334 THE TWELVE MINOR PROPHETS. LECT. CLIX.

God had indeed in his great goodness borne for some ages
with this great wickedness, and when he began to punish the
ungrateful, he did not break out to extreme vengeance, for
he added to scourges heavier scourges, but at length he was
constrained to make his wrath to flow like a deluge. Hence
has arisen that dreadful confusion which is seen under the -
Papacy ; and this is what the words of the Prophet mean
when God declares here that foolish pastors would be set up
by his command and through his power, as he would thus
execute his judgment on the ungodly.

Now as the Prophet enumerates here those things which
are inconsistent with the duty of a good shepherd, we may
hence learn, on the other hand, what it is to rule the Church
rightly and according to God’s will, and also what are the at-
tributes or marks of a good pastor. Whosoever then would be
owned as a good pastor in the Church, must visit those who
have been cut off, seek the young, strive to heal the wounded,
and feed well the sound and the vigorous ; and he must also
abstain from every kind of cruelty, and he must not be
given to the indulgence of his appetite, nor regard gain, nor
exercise any tyranny. Whosoever will thus conduct himself,
will prove that he is really a true pastor. But what can be
more preposterous than for those to be called pastors who
have no flock under their care? who plunder, and gather,
and accumulate what they afterward spend in dissipation ?

As then it is quite evident, that all those under the
Papacy who are called bishops, seek the office for no other
end but that they may live sumptuously, without any care
or labour, and indulge in pleasures, and also spend in the
gratification of their lust what is unjustly got,—as then they
are known to be idlers and cruel tyrants, such as the Pro-
phet here describes, do we not clearly see how childishly they
boast of their hierarchy, and at the same time declare that
they derive their origin from the Apostles? For what sort
of successor to Peter or to Paul, is he who exercises the
most barbarous tyranny, and who thinks himself not bound
to take care of the flock? We then see that there is at this
day under the Papacy a striking representation of what the
Prophet says here; there is a certain form of government,

CHAP. XI.17. COMMENTARIES ON ZECHARIAH. 335

but God is wholly separated from such a mask or phantom.
But we must also bear in mind, that the world suffers merited
punishment on account of its ingratitude, when it is thus
cruelly and shamefully treated ; for it is but just that they
who will not bear the easy yoke of Christ, should be made
subject to the power of the Devil, and be trodden under foot
and disgracefully oppressed by tyrants. This is God’s right-
eous judgment. The Church, we know, would not have been
turned upside down had not the greater part rejected the
doctrine of salvation, and shaken off all religion ; hence God
is in a manner constrained by so great and by such un-
bridled wantonness to renounce his office of a shepherd. It
then follows—

17. Woe to the idol shepherd that 17. Heus pastor inutilis! deserens
leaveth the flock! the sword shall gregem! gladiussuper brachium ejus,
be upon his arm, and upon his right et super oculumdextrum ejus; brach-
eye: his arm shall be clean dried ium ejus areseendo arescet, et oculus
up, and his right eye shall be utterly dexter ejus contrahendo contrahetur,
darkened. (alii, obscurando obscurabitur.)

In this verse the Prophet teaches us, that though God
would inflict a deserved punishment on the Jews, yet the
shepherds themselves would not escape his vengeance ; and
thus he reminds them, that even in such a confused and
depressed state of things, he would still in some degree re-
member his covenant. He addresses the Shepherds them-
selves, for he speaks not of one, but of the whole number, as
it has already been stated.

Woe to the useless shepherd, he says ; the word bby, alil,
means in Hebrew a thing of nought, and hence idols were
called poy, alilim, nothings ; “ Those useless shepherds,”*
he says, “ who forsake the flock.” He again shows by an
explicit term, that those whom he called shepherds were not
worthy of so honourable a title. He then only concedes the
name, for a shepherd who is not solicitous for the safety of

* «Worthless shepherd,” is the version of Newcome, and Henderson,
and also of Drusius, Bochart, Piscator, and Marckius. Our version
follows Jerome, who renders it “ idolum—idol. ” Parkhurst considers it
in the sense of nought, nothing, vain, nothing-worth, and refers to Job
xiii. 4, and Jer. xiv. 14.—Ed.

336 THE TWELVE MINOR PROPHETS. LECT, OLIX.

his flock, clearly proves that he is really no shepherd. He
then denounces on him a punishment, A sword, he says, on
his right arm and on his right eye! By the sword he means
any kind of punishment, by the arm is to be understood
strength, and by the eye prudence. He means, “ God will
punish thee both in soul and body, for his curse shall be on_
thy strength and on thine understanding.” Hence he says,
Dry up shall hisarm. This seems not indeed to correspond
with the metaphor of the sword, but it matters not, for the
Prophet, as we have said, includes under that word every
kind of punishment. Dry up then shall his arm, that is, all
its vigour shall cease, so as to become like a piece of decayed
wood ; and his right eye, the soundness of his mind or his
right understanding, shall by contracting be contracted ; some
read, shall be darkened ; but the verb properly signifies, to
wrinkle, as it appears from other places, and I can find no
better way of expressing its meaning than by saying that
the eye would be contracted.’

I have briefly explained the object of the Prophet, even
that God would so punish the wickedness of the people, as
not to allow those shepherds to escape whom he would
employ as instruments in executing his vengeance. For
though they were under the direction of divine power, we
must yet hold this principle, that they had nothing in com-
mon with God; for mere ambition, avarice, and cruelty in-
stigated them ; and nothing was farther from their purpose
than to obey God: but he extorted service from the unwill-
ing and even the ignorant—for what end? that he might
render to the ungrateful, the wicked, and the perverse, in

1 To render the metaphor consistent, Dathius has rendered 34M, not
sword, but drought or dryness, which it sometimes means. Then the
verse would be—

17. Woe to the worthless shepherd,
Who forsakes the flock!
A drought shall be on his arm,
And on the eye of his right hand: (i. e. on his right eye:)
His arm, withering it shall wither ;
And his right eye, shrinking it shall shrink.

Both Newcome and Henderson render the last line as in our version;
but restraint, or contraction, or shrinking is the idea included in the verb.
When there are no humours sufficient for the eye, it contracts, it shrinks,
and this corresponds with the drought.— Ed.

CHAP. X1.17. | COMMENTARIES ON ZECHARIAH. 337

their own sinful ways, the reward which they deserved.
We then see that the design of God’s vengeance is just;
and we also see that the instruments he employs are ungod-
ly: there is therefore no reason for them to think that they
shall be unpunished, because they accomplish God’s pur-
pose, for they do not intend any such thing.

_ We must also bear in mind, that when the extreme rigour
of God prevails, there still remains some evidence of his
favour, for some seed, though few in number, is still per-
petuated ; for the Church is never so completely abolished
as not to leave any remnants, for whose safety God is pleased
to provide when he executes his vengeance, inasmuch as he
stretches forth his hand at the same time against the mini-
sters he has employed, because they had cruelly abused
their power. So also at this day the mitred bishops shall
be made to know how precious to God is the safety of his
Church ; for though almost all the people and almost every
individual are worthy of the most tyrannical cruelty, yet we
know that some are found in that labyrinth for whom God
has a care. Though then they who at this day possess
power under the Papacy think themselves innocent, while
they are robbers and wolves, they shall yet find that God is
a righteous judge, who will visit their abominable cruelty :
for the disorder of the Church is not its destruction, as God
ever preserves some remnant.

We also see that the whole strength of men depends on
the grace of God; and farther, that a sound mind proceeds
from his Spirit : for since it is he who takes away from men
_ both their strength and a right judgment, we hence conclude
that to give these things is also inhis power. Let men then
_ know that in order to possess due courage and strength,
_ they are to rely on the hidden power of God; and let them
_ also know that in order to discern what is useful and pro-
_ fitable, they must be governed by his Spirit ; and let those
_ especially who bear rule be assured of this, that when they
_ exercise power in peace, it is God’s singular gift, and that
_ when they rightly govern their subjects, and are endued
_ with sound discretion, it is wholly to be ascribed to an in-
fluence from above.

VOL. V. Y

338 THE TWELVE MINOR PROPHETS. LECT, CLIX.

But it may be asked, How can this harmonize—that those
who were before useless are deprived of understanding and
strength? To this I answer—that it is the same as though
the Prophet had said, that the baseness of him who was pre-
viously an useless shepherd would be made conspicuous to
all. For however deficient they might have been in their
office, they yet for a time deceived the simple multitude ;
nay, we see at this day how the mitred bishops and abbots
and their whole company by their delusive splendour, dazzle
the eyes of most men: they believe that the Pope is the
vicar of God, and the rest the successors of the apostles !
But the Prophet here testifies, that when the ripened time
shall come, their shameful conduct shall be made evident,
so that all shall treat them with contempt, and that they
shall become an abomination to all. Though then they may
be counted wise and held in admiration, or at least in honour,
yet Zechariah threatens them with the loss of both; for
God’s curse lies on them, on their arms, and on their right
eyes. This is the import of the passage. I shall begin the
next chapter to-morrow.

PRAYER.

Grant, Almighty God, that as thou hast hitherto so patiently en-
dured, not only our sloth and folly, but also our ingratitude and —
perverseness,—O grant, that we may hereafter render ourselves
submissive and obedient to thee ; and as thou hast been pleased —
to set over us the best of shepherds, even thine only-begotten
Son, cause us willingly to attend to him, and to suffer ourselves —
to be gently ruled by him; and though thou mayest find in us
what may justly provoke thy wrath, yet restrain extreme severity,
and so correct what is sinful in us, as to continue to the end our
Shepherd, until we shall at length, under thy guidance, reach
thy heavenly kingdom ; and thus do thou keep us im thy fold and
under the guidance of thy pastoral staff, that at length being
separated from the goats, we may enjoy that blessed inheritance
which has been obtained for us by the blood of thy beloved Son.

—Amen.

OHAP. XII. 1. COMMENTARIES ON ZECHARIAH. 339

CHAPTER XII.

Lecture One Bundred and Sixticth.

1. The burden of the word of the Lord 1. Onus verbi Iehove super
for Israel, saith the Lord, which stretch- Israel: Dicit Iehova, qui expan-
eth forth the heavens, and layeth the dit ccelos, et fundavit terram,
foundation of the earth, andformeth the et formavit spiritum hominis in
spirit of man within him. medio ejus.

THE inscription seems not to agree with what follows, for
he does not denounce any evil on the chosen people in this
chapter, but, on the contrary, comforts the miserable, and
promises that God would provide for the safety of his
Church. Since then Zechariah speaks only of God’s favour
and aid, he seems to have mentioned burden here impro-
perly or unreasonably ; for NW, mesha, we know, is rightly
to be taken for a threatening prophecy. It might indeed
be said, that he promises that God would so deliver his
Church as to teach it at the same time that it would be
subject to many evils and trials: but I rather think that
the Prophet’s design was different, even to show that the
Israelites, who had preferred exile to God’s favour, would
be punished for their sloth and ingratitude, because it was
through their own fault that they were not again united in
one body, and that they did not rightly worship God in their
own country. Interpreters have heedlessly passed over this,
as though it had nothing to do with the subject: but except
this be borne in mind, what is read in this chapter will be
altogether without meaning. I therefore consider that the
Prophet here reproves those Israelites who had rejected
what they had long desired, when it was offered to them
from above and beyond all hope: for nothing was so much
wished for by them as a free return to their own country;
and we also see how ardently all the Prophets had prayed
for restoration. As then the Israelites, given to ease, and
pleasures, and their worldly advantages, had counted as no-
thing the permission given them to return, that they might
again be gathered under God’s protection, it was a base in-

340 THE TWELVE MINOR PROPHETS. LEOT, CLX.

gratitude. Hence the Prophet here reproves them, and
shows that their success would be far otherwise than they
imagined.

We must also observe, that those who were dispersed in
different parts, were retained by their torpidity, because they
did not think that the state of the people would continue ; -
for they saw, as they had before found, that Judea was sur-
rounded by inveterate enemies, and also that they would
not be a people sufficiently strong to repel the assaults of
those around them ; for they had already been accustomed
to bear all things, and though they might have had some
courage, they had completely lost it, having been oppressed
by so long a servitude. Since then the ten tribes entertained
these ideas, they did not avail themselves of the present
kindness of God. Thus it was, that they wholly alienated
themselves from the Church of God, and renounced as it
were of their own accord that covenant, on which was founded
the hope-of eternal salvation.’

What then does Zechariah teach us in this chapter? Even
that God would be the guardian of Jerusalem, to defend it
against all violence, and that though it might be surrounded
by nations for the purpose of assailing it, he would not yet
suffer it to be overcome: and we shall see that many other
things are stated here; but it is enough to touch now on
the main point, that God would not forsake that small com-
pany and the weak and feeble remnant ; and that however
inferior the Jews might be to their enemies, yet the power
of God alone would be sufficient to defend and keep them.

If it be then now asked, why the Prophet calls the word
he received a burden on Israel? The answer is plainly this, —
that the Israelites were now as it were rotting among foreign
nations without any hope of deliverance, haying refused to
be gathered under God’s protection, though he had kindly —

1 Many of the Jews at this time were not returned. There were es- —
pecially two returns—the first under Zerubbabel in the year before Christ
536; the second under Ezra in the year 457, seventy-nine years after the
first. Now the date of this prophecy in our Bibles is 587, fifty-one Ric.
after the first return, and twenty-eight years before the second. Nehe-
miah, through whose influence the walls of Jerusalem were built and a —
great reform produced, returned about eleven years after Ezra.—Ed,

CHAP. xi. 1. COMMENTARIES ON ZECHARIAH. 341

and graciously invited them all to return. Since then God
had effected nothing by stretching forth his hands, being
ready to embrace them again, this was the reason for the
burden of which Zechariah speaks ; for they would be touched
with grief and with envy when they saw their brethren pro-
tected by God’s aid, and that they themselves were without
any hope of deliverance. In short, there is an implied con-
trast between the ten tribes and the house of Judah; and
this is evident from the context. Having now ascertained
the Prophet’s design, we shall proceed to the words.

The burden, he says, of the word of Jehovah on Israel : Say
does Jehovah who expanded the heavens, &c. Zechariah thus
exalts God in order to confirm the authority of this prophecy;
for no doubt the creation of heaven and earth and of man
is here mentioned on account of what is here announced.
We have elsewhere seen similar declarations ; for when any-
thing is said difficult to be believed, what is promised will
have no effect on us, except the infinite power of God be
brought to our minds. God then, that he may gain credit
to his promises, bids us to raise up our eyes to the heavens
and carefully to consider his wonderful workmanship, and
also to turn our eyes down to the earth, where also his in-
effable power is apparent ; and, in the third place, he calls
our attention to the consideration of our own nature. Since
then what Zechariah says could hardly be believed, he pre-
scribes to the Jews the best remedy—they were to raise up-
wards their eyes, and then to turn them to the earth. The
expanse of the heavens constrains us to admire him; for
however stupid we may be, we cannot look on the sun, and
the moon and stars, and on the whole bright expanse above,
without some and even strong emotions of fear and of rever-
ence. Since then God exceeds all that men can comprehend
in the yery creation of the world, what should hinder us
from believing even that which seems to us in no way pro-
bable? for it is not meet for us to measure God’s works by
what we can understand, for we cannot comprehend, no, not
_ even the hundredth part of them, however attentively we
may apply all the powers of our minds.

Nor is it yet a small matter when he adds, that God had

342 THE TWELVE MINOR PROPHETS. LECT. GLX.

formed the spirit of man ; for we know that we live; the
body of itself would be without any strength or motion,
were it not endued with life; and the soul which animates
the body is invisible. Since then experience proves to us
the power of God, which is not yet seen by our eyes, why
should we not expect what he promises, though the event.
may appear incredible to us, and exceed all that we can
comprehend? We now then understand why the Prophet
declares, that God expanded the heavens, and founded the
earth, and formed the spirit of man.‘ By saying in the
midst of him, he means, that the spirit dwells within ; for
the body, we know, is as it were its tabernacle. Let us.
proceed—

2. Behold, I will make Jeru- 2. Ecce ego pono Ierusalem postem
salem a cup of trembling unto contritionis (vel, calicem venenl, aut,
all the people round about, mortiferum; alii vertunt, crapule) om-
when they shall be in the siege nibus populis per cireuitum ; atque etiam
both against Judah and against super Iehudah, erit in obsidionem contra
Jerusalem. Terusalem.

Zechariah begins here to teach us what I have briefly

1 Tt is usual to render the verbs here in the present tense. They are
participles in Hebrew, which may often be rendered in the past tense.
Dathius and Blayney so render them, “stretched out—founded—formed.”
The verse then would be as follows—

The burden of the word of Jehovah on Israel,
Saith Jehovah, who expanded the heavens,
And founded the earth,

And formed the spirit of man within him.

Though Marekius objects to the view taken by Calvin of the first line,
yet the literal rendering, as given above, will admit of no other. It isa
“ burden” on, by, Israel. It is true that “burden” may not always
mean a judgment, but a weighty and important prediction ; yet when fol-
lowed by on, it can mean nothing else. See 1 Kings xiii. 29, and 2 Kings
ix. 25. It means a judgment too when another word comes after it, as,
“ The burden of Babylon,” Is. xiii, 1. It is therefore rendered here
improperly “ Prophecy” by Newcome, and “ sentence” by LHenderson.
It is not indeed necessary to confine the word “ Israel” to the ten tribes,
for it is often used in a general sense, denoting the descendants of Israel
generally, when the word “ Judah” is not introduced. The persons referred
to were, it may be, those who continued in exile, many of whom returned
afterwards with Ezra, though I think they were the people of the land.
We ought to remember that Zechariah prophesied between the two re-
turns, and that though the temple was built at this time, yet Jerusalem
was not protected by walls, and continued so till the time of Nehemiah,
about 90 years after the first return.—£d.

CHAP, X11. 2. COMMENTARIES ON ZECHARIAH. 343

explained, that Jerusalem would be under the protection
of God, who would render it safe and secure against all
enemies. But he uses here figurative terms, which make
the point more evident. He says, that Jerusalem would be
a threshold of bruising, or breaking. The word *D, saph,
means a threshold almost everywhere in Scripture. But
some,think that it means here a cup, and then they trans-
late rol, drunkenness, or fury. But as this word also
means breaking, it is not unsuitable to say that Jerusalem is
here called a threshold at which people stumble, so that he
who comes against this threshold either breaks a bone or
receives some other injury. At the same time the Prophet
seems to express something more, that whosoever ascended
to attack Jerusalem would meet with a stumblingblock, by
which he might have his legs broken or bruised. The mean-
ing then is, that access to Jerusalem would be closed up, so
that enemies would not overcome it, though they reached
the walls and the gates, for they would stumble, as it is said,
at the threshold. 5

If the other rendering be approved, the sense would be
suitable,—that all the ungodly, while devising schemes
against God’s Church, would be inebriated by their own
counsels ; yea, that their drink would be deadly to them:
for the passions of men produce effects like drunkenness.
When therefore the ungodly gather their forces against the
Church, it is the same as though they were greedily swallow-
ing down wine; for the drunken meet together to indulge
in excesses. The meaning then would be,—that this immo-
derate drinking would be fatal to the nations. But I prefer
the former view,—that though the gates of the holy city
were open, or even an easy access were made through the
walls, yet God would on every side be a defence, so that
enemies would stumble, as we have said, at the very threshold
and bruise themselves. And this promise was very necessary
then, for Jerusalem was exposed to the assaults of all, as it
could not have defended itself by moats or walls or mounds:
but the Lord here promises that it would be a threshold of

He then adds, Also against Judah, or over Judah, 7 shall

344 THE TWELVE MINOR PROPHETS. LECT. CLX.

be during the siege against Jerusalem. The Prophet, as I
think, extends the promise to the whole land, as though he
had said, “Though the compass of Jerusalem should not
contain all the inhabitants, yet they shall be everywhere
safe; for God will take them under his protection.” I won-
der why some interpreters have omitted the preposition Sy, -
ol, and have translated thus, “Judah also shall be in the
siege against Jerusalem:” and they elicit a meaning wholly
different, even that some of the Jews themselves would be-
come perfidious, who would not spare their brethren and
friends, but become hostile to them, and unite their forces to
those of heathen nations. But I consider the meaning to be
the reverse of this,—that when Jerusalem shall be besieged,
the Lord will put impediments everywhere, which will hinder
and prevent the assaults of enemies. When God, he says,
shall defend the holy city, even this very thing, (for I apply
this phrase to God’s protection,) even this very thing shall
be through the whole land; as though he had said, “God
will not only be the guardian of the city alone, but also of
the whole of the holy land.”’ Now this must have sharply
goaded the Israelites, seeing that they were excluded from

1 This has been found a difficult verse. The former part, as given in
our version, “I will make Jerusalem a cup of trembling,” &c., has been
adopted by most, Drusius, Grotius, Marckius, Newcome, and Henderson,
only some of them adopt “intoxication” instead of “trembling.” The
word *|}D means both a threshold and a bowl ora cup. The Septuagint

have taken the former sense, and the Targum the latter: but as Sy
means shaking, trembling, confusion, occasioned by inebriety, it is more
consistent to take the latter sense.

The latter part cannot certainly be construed according to our version,
which is that of Piscator. Newcome’s rendering is literal, and according
to the sense given by Jerome, Drusius, Castalio, Grotius, and Marckius ;
and it is the following,—

And for Judah shall it (the cup) be,
In the siege against Jerusalem.
This implies that Judah would turn traitorous to Jerusalem. It is some-
what singular that many MSS. read “shall be” in the feminine gender,
MN, and 4D, when it means a cup or bowl, is of that gender. Dathius
proposes another view. He takes W¥D agreeably to the Septuagint,
xteioxn, in the sense of a fortress, stronghold, or defence; and then the
version would be,
And also with regard to Judah,
He will be for a defence to Jerusalem.
But the most natural and obvious meaning is the previous one,—Ld.

CHAP. XII. 3. COMMENTARIES ON ZECHARIAH. 345

having God’s aid, inasmuch as they had not thought proper
to return to their own country when liberty was freely given
them. It follows—

3. And in that day will I 3. Et erit in die illa, Ponam Ierusa-
make Jerusalem a burdensome lem lapidem onerosum cunctis populis;
stone for all people: all that quisqueportabit concisione concidetur(vel,
burden ucla with it shall laceratione lacerabitur,) et congregabun-
be cut in pieces, though all the tur contra eam omnes gentes terre (sic
people of the earth be gathered autem resolvi debet oratio, Licet congre-
together against it. gentur adversus eam cuncte gentes terre.)

Zechariah adds here another metaphor, which is very ap-
posite; for when the ungodly made war against the holy
city, the object was not to reduce it only to subjection, or
to impose a tribute or a tax, or simply to rule over it,—what
then? to cut it off entirely and obliterate its name. Sinée
then such a cruelty would instigate enemies to assail the
holy city, the Prophet here interposes and declares that it
would be to them a most burdensome stone. He thus com-
pares the enemies of Jerusalem to a man who attempts to
take up a stone when he is too weak to do so. He then
injures his own strength; for when a man tries to do what
is too much for him, he loosens some of his joints, or breaks
his sinews. The Prophet then means, that though many
nations conspired against Jerusalem, and made every effort
to overthrow it, they should yet at length find it to bea
weight far too heavy for them: they should therefore break
or lacerate their own arms, for their sinews would be broken
by over-exertion." Some explain the last clause more fri-
gidly, “In tearing he will be torn,” as when any one takes
up a rough stone, he tears his own hands. But the Prophet,
I have no doubt, meant to set forth something more serious ;

1 Literally it is,—

Ail her lifters, cut they shall be cut, or,
wounded they shall be wounded.

The whole verse is as follows,—

And it shall be in that day,

That 1 will make Jerusalem

A burdensome stone to all nations;

All her lifters, wounded they shall be wounded,

When gathered against her

Shall be all the people of the land.— Ed.

346 THE TWELVE MINOR PROPHETS. LECT. CLX.

and each clause would thus correspond much better; for as
we have said, the object of the ungodly was to remove Jeru-
salem, so as not to leave a stone upon a stone: but God
declares here that it would be too heavy a burden, so that
they would find their own strength broken in attempting
inconsiderately to remove what could not be transferred from .
its own place.

Now the reason for this prophecy is, because God was the
founder of Jerusalem, as it is said, “Its foundations are in
tlie holy mountains, love does the Lord the gates of Sion,”
(Ps, Ixxxvii. 1, 2;) and again it is said, “Jehovah in the
midst of her, she shall not be moved.” (Ps. xlvi. 5.) We must
also remember what we have observed in the last verse: for
though the heavens are in continual motion, they yet retain
their positions, and do not fall into disorder; but were the
heavens and the earth blended together, still Jerusalem,
founded by God’s hand and exempt from the common lot of
men, and whose condition was peculiar, would remain firm
and unchangeable. We hence see why the Prophet says,
that there would be no other issue to the ungodly, while
attempting to overthrow Jerusalem, than to wound and tear
themselves,

He then adds, And assemble against them shall all nations.
This, as we have said, was added in order to show, that
though enemies flocked together from every quarter, God
would yet be superior to them. This clause then contains
an amplification, to encourage the faithful to continue in
their hope with invincible constancy, though they saw
themselves surrounded by hosts of enemies. It afterwards
follows—

4. In that day, saith the Lord, I 4. Die illo, inquit Iehova, pereu-
will smite every horse with astonish- tiam omnem equum stupore, et sesso-
ment, and his rider with madness; rem ejus amentia; et super domum
and I will open mine eyes upon the JIehudah aperiam oculos meos, et
house of Judah, and will smite every omnem equum populorum pereu-
horse of the people with blindness. _tiam cecitate.

He pursues here the same subject, but in other words,—
that multiplicity of means is in God’s hand, by which he can
drive away and break down the fury of enemies. By the

CHAP. XII.4. | COMMENTARIES ON ZECHARIAH. 347

words horse and its rider, the Prophet, stating a part for
the whole, means whatever is strong, and intimates that it
can be easily overcome by divine power.

He says first, I will smite every horse with stupor.’
Military strength, we know, is in horses and horsemen ; but
he says that the horses would be stunned, and the horsemen
seized as it were with madness, so that they would destroy
themselves, and could do no harm to the Church. He then
confirms what he said before—that though the whole world
conspired against the Church, there would yet be sufficient
power in God to repel and check all their assaults: and he
mentions stupor, madness, and blindness, that the faithful
might know that God can by hidden means either destroy
or put to flight all their enemies. Though then God fights
not with drawn swords, nor uses the common mode of war-
fare, yet the Prophet says, that he is prepared with other
means to lay prostrate their enemies; for even the most
powerful in the world cannot proceed so far as to confound
their enemies by blindness and madness; but the Prophet
here shows, that though no way appears to us by which God
may deliver us, we are yet to entertain firm hope, for he can
by his breath destroy all enemies, as he can render them
blind, and take from them understanding, and wisdom, and
strength.

Then he adds, J will open mine eyes on the house of Judah.
A reason is here given why all enemies would be smitten
with stupor and madness, because the Lord would have a
regard for his Church ; for to open the eyes means the same
thing as to have a care for a thing. It had seemed good to
God to neglect his people for a time, and this neglect was
as it were an oblivion. Hence the saints often complain
“ How long wilt thou sleep ! how long wilt thou close thine
eyes! Look down, O Lord, and see.” So in this place
Zechariah means that God would yet care for his people, so
as to subdue their enemies.

We may hence learn a useful doctrine—that, in the first

1 “With astonishment,” Newcome; “ with consternation,” Henderson ;
rather, “ with stunness” or “ stupefaction,” a word more suitable to horses.
Ed.

348 THE TWELVE MINOR PROPHETS. LEOT. OLX.

place, there is nothing better for us than to be gathered
under the shadow of God’s protection, however destitute of
any fortress the Church may be, yea, were she to have in-
numerable enemies hostile to her, and to be without any
strength to resist them. Though then the Church were thus

grievously tried, and be in the midst of many dangers, and-

exposed even to death, let us learn from this passage that
those are miserable indeed who through fear or cowardice
separate themselves from her, and that they who call on
God, and cast on him the care of their safety, shall be made
blessed, though the whole world were mad against them,
though the weapons of all nations were prepared for their
ruin, and horses and horsemen were assembled to overwhelm
them ; for the defence of God is a sufficient protection to
his Church. This is one thing. Then let us learn to ex-
ercise our faith, when God seems to cast us as it were be-
tween the teeth of wolves; for though he may not afford
any visible aid, yet he knows how to deliver us, and pos-
sesses hidden means of help, which we may not perceive,
because his purpose is to try our faith and our patience.
And lastly, let us learn, that when God connives at our
miseries, as though he had forgotten us, yet our hope,
founded on him, can never be disappointed ; for if we abide
among his flock, he will at length open his eyes upon us, he
will really show that he cares for our safety. It now fol-
lows—

5. And the governors of Judah shall 5. Et dicent duces Iehudah
say in their heart, The inhabitants of in cordibus suis, Fortitudo mihi

Jerusalem shall be my strength in (vel, robur) habitatores Ierusalem
the Lord of hosts their God. in Iehova exercituum Deo suo,

He still continues the same subject—that however small
and feeble the flock of God would be, it would yet have

sufficient strength ; for the Lord would stand on the side of |

those who fled to him. ‘Though then Jerusalem was not as

yet filled with citizens, and though there was but one city, —

yet Zechariah testifies that its strength would be invincible ;
but he speaks of the chiefs of Judah comparatively. For-
merly, we know, it had a great number of men, and great

armies were raised from that one tribe and the half tribe of _

————————S— a

CHAP. x11. 5. COMMENTARIES ON ZECHARIAH. 349

Benjamin. Though then there were formerly many pro-
vinces, though the country was full of populous towns, yet
almost Jerusalem alone had then begun to be inhabited:
but the Prophet says here, that though the whole Church
was gathered within the narrow bounds of one city, it would
yet have sufficient strength to resist all the attacks of ene-
mies.

Say then shall the chiefs of Judah ; that is, though for-
merly the governors or commanders of thousands had forces
in their several towns, yet now all would look to one city ;
for the land was nearly forsaken and without inhabitants ;
at the same time they were to entertain hope, for their
strength was to be in the Lord. Some insert a conjunction,
“Strength will be to me and to the citizens of Jerusalem ;”
but they pervert the meaning; for the Prophet meant to
say in one sentence what I have stated—that the eyes of
all would be directed to one city only, and that yet there
would be sufficient ground for hope and confidence, for they
would become strong, not in themselves, but in their God.

There is a change of number, when he says, a strength to
me, for he had spoken of chiefs ; it ought then to have been

, lanu, to us. But he now introduces each of them as
speaking, as though he had said, “No one of the chiefs
shall look to his own land, but, on the contrary, direct his
eyes to the holy city, and be content with the defence of a
few men.” Hence he says, In Jehovah of hosts, their God ;
for he means that God would be then the protector of that
people whom he had for a time forsaken. And he calls him
again the Jehovah of hosts, in order to set forth his invin-
cible power, lest the minds of the godly should fail through
fear, on seeing themselves far unequal to theirenemies.' It
follows—

1 There is something unsatisfactory in the usual rendering of this verse.
The words “shall say in their heart,” seem rather singular, in this connec.
_tion. There is one MS. which connects the preposition S with “the in-
habitants,” and this reading is countenanced by the Targum. Then the
version would be,—
And say will the chiefs of Judah in their heart,—
“ Strength be to the inhabitants of Jerusalem
_ Through Jehovah of hosts, their God.”
To say in the heart is to pray, to utter a secret prayer; and the prayer

350 THE TWELVE MINOR PROPHETS, LECT, CLX.

6. In that day will I make the 6. In die illa ponam duces Iehudah
governors of Judah like an hearth quasi fornacem (vel, catinum fusorium)
of fire among the wood, and like ignis inter ligna, et quasi facem (vel,
a torch of fire in a sheaf; and lampadem) ignis in manipulo (hoc est,
they shall devour all the people inter manipulos;) et comedent ad dex-
round about, on the right hand tram et ad sinistram cunctos populos in
and on the left: and Jerusalem circuitu; et habitabitur (ve/, manebit)

shall be inhabited againin herown JIerusalem adhue sub se (hoc est, in -

place, even in Jerusalem. loco suo) in Jerusalem.

He adds another metaphor for the sake of a further con-
firmation ; for he says, that the chiefs of Judah would be
like a melting pot: some render it a hearth, but improperly
and without meaning. He afterwards compares them to a
flaming torch, and heathen nations to wood and stubble or
chaff. The Spirit speaks thus also in other places; and the
reason is to be noticed; for when the ungodly assail the
Church of God, all things seem to threaten its ruin; but
God declares that they shall be like chaff or wood. “ The
house of Israel,” says Isaiah, “ shall be a flaming fire, and
shall consume all the wood of the forest:” so also in this
place, “ There shall be indeed a great host of enemies, as-
sembled against Israel; but the Lord will consume them,
for he will be like fire in the midst of his people, and his
people also shall be through the secret power of the Spirit
like a burning pot or a torch, which shall consume the chaff,
in which there is nothing substantial.”

But the Prophet shows again that the deliverance of the
Church is ever wonderful: and hence foolishly do they act
who rely on human and earthly instrumentality, and wilfully
bind God to their own ways; for whenever God promises to
be their deliverer, their inquiry is, “ But how can this be?

whence will come this aid to us? how will the hand of the

Lord be stretched forth to us? whence will he gather his

army?” Inasmuch then as we are wont thus anxiously to —
inquire, and thus drive away from us the aid of God, let —

this truth, taught by the Prophet, be borne in mind,—that

though enemies in great numbers may come upon us, they

is stated in the following lines. This was to show that there would be
discord or emulation between Judah, the people of the country, and the

city Jerusalem. And in the following verses we find both mentioned, as —

liable to envy, especially in verse 7.—£d. .

iii

CHAP. XII. 6. COMMENTARIES ON ZECHARIAH. 351

shall yet be like a heap of wood, and we like fire; for
though we have no strength, yet the Lord by his hidden
favour will cause that our enemies shall even, by coming nigh
us, be consumed.

To the same purpose is the next similitude,—that they
would be a torch in handfuls of chaff ; for here also the sin-
gular number is used for the plural. Then follows an ex-
planation, Consume shall they on the right hand, and on the
left, all nations around. Zechariah seems here to ascribe an
insatiable cruelty, and a revengeful passion to the faithful,
who yet are to be influenced by a meek spirit, so that they
may imitate their heavenly Father. But here he speaks not
of their disposition and feeling, but only shows, that all the
ungodly shall be frustrated in their expectation of success,
and not only so, but that they shall also be destroyed. The
more furiously then they assail the Church, the more sud-
den shall be their destruction ; for though the faithful may
wish to spare them, yet God, the righteous judge, will not
spare them. In short, the work of God himself, as in other
places, is ascribed to the Church.

In the last place he declares, that Jerusalem shall stand
in its own place, where it was. There is here a sort of repe-
tition ; and it was made, because enemies thought, as we
have already stated, that they could destroy Jerusalem so
as wholly to obliterate it: but the Prophet on the other
hand says, that it would be established in its own place,
because God had chosen it as the place where he purposed
to be worshipped, and he had chosen it, as it is often said
by Moses, to commemorate his own name. In a word, he
intimates, that the Church would be perpetually established:
though all mortals conspired for its ruin and assailed it on
every side, yet the sanctuary of God, as he had promised,
would continue there still, even to the advent of Christ ; for
then, we know, Jerusalem was to be wholly destroyed, to-
gether with the temple, as an end was to come on all these
things, and the world was to be renewed.

$52 THE TWELVE MINOR PROPHETS. LECT. OLXI.

PRAYER.

Grant, Almighty God, that inasmuch as the condition of all those
who fight under the banner of the cross of Christ seems at this
day hard and even miserable,—O grant, that relying on thy
promises, by which thou encouragest us, we may continually per-
severe, and not hesitate to remain in thy fold, though wolves lie ~
in wait for us on every side, and robbers also and thieves furiously
assail us, so that we may ever remain under the protection of thy
hand, and never envy the children of this world on account of
their pleasures, ease, and worldly advantages, but patiently bear
to be agitated by constant fear, so that we may with quiet minds
wait until thou showest to us, when we come to die, that our
salvation is safe and secure in thy hand; and having thus at —
length passed through all troubles, we may come to that blessed
rest, which thine only-begotten Son has procured for us by his
own blood.—Amen.

Lecture One Bundred and Sixty-first,

7. The Lord also shall save the 7. Et servabit Iehovah tabernacu-
tents of Judah first, that the glory la Iehudah sicut initio (swbaudien-
of the house of. David, and the dumenim estnota similitudinis;) ita-
glory of the inhabitants of Jeru- que non gloriabitur decor (vel, mag-
salem, do not magnify themselves nificentia) domus Davidis, et decor
against Judah. civis Ierusalem contra Iehudam.

THE Prophet teaches us again,—that there is no need of
helps when God stretches forth his hand to preserve his
people; for he is alone abundantly sufficient. And the
design of the verse is to show, that the Jews were to learn
to acquiesce in God alone, though they might find them-
selves destitute of every earthly assistance; for when God
purposes to save, he needs no help, as we have said; nor
does he borrow any, as he by himself is fully sufficient.

But by the word, Tabernacles, the Prophet means, as I
think, sheds, such as afforded but partial protection. It is in-
deed true that tents are called MDD, sacut, in Hebrew ; but
the same is often meant by the poms, aelim, tents, whidl
afforded a temporary accommodation; for they were not
strongly built, as it is evident from many passages. I allow
that all houses without any difference are sometimes called

CHAP. XI. 7. COMMENTARIES ON ZECHARIAH. 353

tabernacles, pony, aelim ; but the word properly signifies
a tent, built as a temporary convenience ; for it is said that
the fathers dwelt in tents, when they had no fixed habi-
tation.

_ Let us now see why the Prophet speaks of tents. He may
have alluded to their dwelling in the wilderness; but as
this may seem too remote, I consider that he simply refers to
the tents in which the Jews dwelt when they had entered the
land, after their deliverance from Egypt ; for they must have
been wonderfully protected by the hand of God, inasmuch
as they had provoked all their neighbours and kindled the
hatred of all against themselves. There were indeed some
fortified cities ; but for the most part they lived in villages,
and the greatest part of the people were no doubt satisfied
with their tents or sheds. Hence as the Israelites then had
no defence, the Prophet now reminds them, that they were
then protected by God alone, in order that they might be-
lieve that they should in future be safe and secure, as God
would defend them tothe end. There is then here an im-
plied comparison between tents and fortified cities; and the
Prophet bids them to consider what their fathers had for-
merly experienced, for God faithfully defended them, even
when they were unprotected and exposed to the attacks of
their enemies.

He says first, Jehovah will save the tents, &c.; as though
he had said, “ Know that your fathers were formerly defended
by the hand of God, when they did not, as to the greater
part of them, dwell in cities, but lived scattered in villages:
since God then had been the preserver of his people many
ages before a king was made, believe that he will be the
same to you hereafter.” But we must yet remember what
we said yesterday,—that the Jews who had returned to their
country had a promise of God’s help, in order that the Is-
raelites, who were retained by their own sloth in Babylon,
might know that they were justly suffering punishment for
their ingratitude, because they had not given glory to God,
as they ought to have done, by committing themselves to
his protection, and thus relying on his defence, so as not to
‘seek other helps from the world: he will then save them, he

VOL. Vv. Z

eS

354 THE TWELVE MINOR PROPHETS. LECT. OLXI.

says, as at the beginning; for as, the particle of similitude,
is to be understood here.’

He then adds, And hence boast shall not the honour of the
house of David and the honour of the citizen of Jerusalem
over Judah. This latter clause is added, I think, by way of
explanation ; and this is evident from the subject itself: for
God declares, that he would be the protector of the helpless,
so that they would be no less victorious than if they possessed
many armed soldiers, and were furnished with money and _
other necessaries to carry on war. For by comparing here
the house of David and the inhabitants of Jerusalem with
Judah, he has no doubt a regard to this,—that though there
was no kingdom and no fortified cities, there would yet be
sufficient protection in him alone, so that he could by him-
self defend the people, though unarmed, and having no
swords, nor power, nor any other requisite means. Boast
then shall not the house of David: and this seems to have
been mentioned designedly, for while they trusted in their
own wealth and power, they did not rest on God as they
ought to have done.

As then the Jews had been elated with vain pride, while
the dignity of the kingdom remained, and while they pos-
sessed wealth and warlike instruments, God here reproves —
this false confidence ; for the Jews had thus obseured his —

a a a a

1 So is the rendering of the Septuagint, the Syriac, and the Vulgate, —
and adopted by Dathius and Newcome. But the Hebrew, as it is, has
been adhered to by Drusius, Marckius, and Henderson; and this is what —
the context seems to require: for the following words give the reason why —
the tents of Judah (which mean here the towns and villages of Judah ac- —
cording to Kimchi and to Grotius) were saved “ first,” or at first, or in the —
beginning ; and the reason is,—that the honour or the glory of the house —
of David and of the citizens of Jerusalem might not be magnified above —
that of Judah. This is clearly the meaning of the verse. The literal —
rendering is as follows,— ar

7. But save shall Jehovah the tents of Judah first,
That the honour of the house of David,
Even the honour of the inhabitant of Jerusalem,
May not be magnified above that of Judah. a
The “ inhabitant” is the poetical singular. The word rendered “ honour”
is MAN|DN, and in the first instance rendered “ pe the
Sept., and in the second, “ ¢xageis—elevation,” or exaltation; the
Targum gives a word of asimilar import. But “glory” is the most com- —
mon rendering: it is that of Marckius, Newcome, and Henderson.—Ed.

-

CHAP. XII. 8. COMMENTARIES ON ZECHARIAH. 355
gratuitous favour. For however great might have been the
treasures collected by David and Solomon, and however for-
midable they might have been to their enemies and the
neighbouring nations, they ought yet to have relied on the
protection of God alone. Since then earthly helps had in-
flated their minds, God now reproves their vain conceit, and
shows that the condition of the people would be no less
happy, when no king sat on the throne, and no aids existed
for the protection of the people; and therefore he declares,
that though exposed to all evils, they should yet be safe and
secure, for God would defend them. This is the reason why
the Prophet says, that the royal posterity would not glory
against Judah, though dwelling in tents, nor the citizens of
Jerusalem, who were then as it were the courtiers: for as
the royal seat was at Jerusalem, a sort of vain boasting was
made by all the citizens. As then all of them despised the
inhabitants of the country, when the condition of the city
was illustrious, the Prophet says, the posterity of David and
Jerusalem shall not hereafter glory against the people of
Judah, scattered in the open fields. It then follows—

8. In inh day shall the Lord Ge 8. Die illo eo Tehova super

habitatorem Ierosolyme ; et erit qui

that “y shall be as David; and the
house of David shall be as God, as
the angel of the Lord before them.

eegrotabit inter ipsos die illo quasi
David; et domus Davidis sicuti an-
geli (aut, Dii,) sicuti angelus Iehove
coram facie ipsorum.

He goes on with the same subject ; and he says that God
would be like a shield to protect the Jews. For though the
verb ]2°, igen, is used here, yet as it is derived from }4D,
megen, which means a shield, that metaphor is to be under-
stood here,—even that the Jews, though without power and
without warlike instruments, would yet be safe under the
protection of God, for he being their shield would be sufficient.
And God is here indirectly opposed to all kinds of fortresses,
which men too anxiously seek, and on which they vainly
depend. The Prophet then no doubt claims here for God a
power, which in opposition to the whole world, and when
no other help appears, would be found sufficient to subdue

356 THE TWELVE MINOR PROPHETS. LECT. CLXI.

all enemies and to save his people. Jehovah then shall be,
he says, a shield.’ ;
But there seems to be here something inconsistent; for __
he had said before that the Jews would be safe wherever —
.

they lived, though they did not dwell at Jerusalem ; but now
he confines this promise to the citizens of Jerusalem. The -
answer to this is plain: We observed yesterday, that the
piety of those was commended who had preferred to undergo
many and grievous trials in returning home, and then to
expose themselves to many dangers, rather than to continue
in exile, as in that case they wholly separated themselves
from the temple. Now since this was the object of the
Prophet, it is no wonder that he one while names the inha~
bitants of Jerusalem, and that at another time he includes
generally all the Jews. And by saying in the last verse,
that the citizens of Jerusalem were not to glory against the
country people, scattered in the villages, he intended, in
adopting this way of speaking, to humble the citizens of Je-
rusalem, but not to exclude them from the promise made to
all: as God then was to be the defender of all, the Prophet
returns again to Jerusalem, For as God had chosen there
his sanctuary, it is not to be wondered that the place was
precious in his sight. But it was yet necessary to take away
all pride from the Jews, that they might not, as it has been
said, trust in earthly aids and supports. This is the mean- —
_ ing, when he says, the protection of God shall be on the in- —
habitants of Jerusalem. |
He now adds—The feeble? among them shall be like David.
Some give a refined explanation—that as David, who was —
not trained up for war, and was by no means strong, being
almost a boy, yet slew the proud giant Goliath, so the feeble
among the Jews, as they think, will, by God’s power, be —
made victorious over their enemies. But this seems forced. -
1 The version of the Sept. is, “ 6xtgaex1i—will over-shield,” or hold over .
the shield.—Ed. . 3
2 This is the rendering of the Sept., and not of the Hebrew. The stum-
bling, or stumbler, according to Kimchi, is the right version. “The fallen
to decay,” as rendered by Blayney, is not to be admitted. “The stum-

bling ” is the rendering of Drusius, Marckius, and Henderson. It was no
doubt the weak or the feeble, but the act which betokens weakness is what

ig

the original expresses. —Ed.

> ever called n°75x, though the

CHAP. XII. 8. COMMENTARIES ON ZECHARIAH. 357

The Prophet, then, I have no doubt, connects the whole to-
gether, and considers David as a king ; for when David slew
Goliath, he was yet a boy, remarkable for no valour. After
he attained the kingdom, he became more eminent, we
know, in every way, than all the kings of the earth. It is
then this eminence which the Prophet has in view, when he
says that the least and the most despised among them would
be like David ; as though he had said—“ They shall all be
endued with royal and heroic valour, not only the common
people, but even those who seemed to be like women, and
who possessed nothing that was manly; they would yet
excel as David in heroic valour.”

It then follows—And the whole house of David shall be as
angels; that is, the royal posterity shall be remarkable for
angelic valour. And it was necessary to add this, that the
faithful might not think that the house of David, from
which salvation was to be expected, would be reduced to
nothing. For whatever had been promised to them might
have vanished, were not that promise to stand firm, on which
was founded the salvation of the whole people—“ Thy house
shall remain for ever.” (Psalm lxxxix.37.) Now as Zechariah
seemed to have cast down and wholly overthrown the royal
house, it might have occurred to the minds of the faithful,
“whence then shall arise our salvation? for it is certain
that without Christ we are wholly lost.” Now Christ was
not to come forth, except from the house of David. The
Prophet then does here opportunely declare, that the royal
house would be most eminent, as though all the men belong-
ing to it were angels. He puts down the word obs, aleim,
which also means God ; but he adds in the same sentence—
As the angel of Jehovah before their face.’ The Prophet

* Both Gesenius and Lee, according to Henderson, deny that angels are
ema ine have often rendered the word
“angels.” Here the Sept. introduce the word house “as the house of
God;” and the Targum has “ princes;” and kings and princes are some-
times called “gods.” But the following line settles the meaning, as it is
evidently an explanation—
; 8. And the stumbling among them, in that day,
‘Shall be like David,
And the house of David like God,
Like the angel of Jehovah before them.

358 “THE TWELVE MINOR PROPHETS. LECT. CLXIL.

compares here, no doubt, the posterity of David to the angel,
who had been the leader of the people and the minister of
redemption. That angel we conclude was Christ ; for though
God then appointed many angels to his people, yet Christ,
as it is well known, was their prince and head. The Prophet
then bids the Jews here to look for the perpetual aid of ~
God, since in the royal house were not only angels, but even
the very leader of the fathers, who had exercised the ineffable
power of God in redeeming the people.

We now then perceive the design of the Prophet: The
import of the whole is, that God would so undertake the
defence and protection of his people, as to be of himself
sufficient, without any other aid; and also that the minister
of salvation would be in the royal house itself; for as for-
merly, when their fathers were led out of Egypt, God had
exercised his power through an angel, so now he had set
over them a Mediator. And in accordance with this mean- _
ing he adds, Sond, lepeniem, “before their face.” He —
bids the faithful to attend to the royal house, which was
then deprived of all dignity, so that it had no power to help.
Nothing indeed was then seen in the posterity of David but
what was degrading, and even contemptible; and yet the
Prophet bids them to expect salvation from that house,
which was so brought down as to possess nothing worthy of —
being noticed.

We may now ask, when was this prophecy fulfilled? Ze-
chariah does indeed predict great things; but in reviewing
all histories, nothing of a corresponding character is to be —
found. It must nevertheless be observed, that this blessed —
and happy state was promised to the Jews, because from —
them Christ was to arise, and also because Jerusalem was —
to be the mother of all Churches; for from thence the law —
was to go forth, and from thence God had determined to -
send forth the royal sceptre, that the son of David might
rule over the whole world. Since the case was so, we may now

The stumbling or weak was to be strong and valiant like David, and the —
descendants of David were to be like God, taking the lead and guiding,
even like the angel who went before them in the wilderness, who after- —
wards appeared as God manifested in the flesh.—Ed. .

eS SS eC

CHAP. XI.9. | COMMENTARIES ON ZECHARIAH. 359

easily understand how the condition of that miserable people
would become happier and more glorious than under the
rich and flourishing kingdom of David ; for Christ would at
length come, in whom complete happiness was to be found.

We may now also add this—that though few of the Jews
embraced the favour of Christ, and the rest fell away, and
thus gave place to the Gentiles, yet however small was the
portion of the faithful, still the Prophet does not speak here
hyperbolically, for the thing itself is what ought to be re-
garded ; and that the Jews did not enjoy this blessed state,
was owing to their own ingratitude ; but this detracts no-
thing from the felicity described here by Zechariah. Let us
proceed—

9. And it shall come to pass in that 9. Et erit die illo, queram
day, that I will seek to destroy allthena- ad perdendum omnes gentes,
tions that come against Jerusalem. qu venient contra Ierusalem.

The Prophet repeats again, that though ungodly and
wicked men assailed the Church in great number on every
side, God would yet be its defender. By saying, J will seek
to destroy, &c., he means that God would be fully bent (n-
tentum) to destroy, as men are wont to be anxious when
they earnestly pursue an object. Lest then the faithful
should think that they should perish through the disdain,
or the neglect, or the forgetfulness of God, he says, that he
would be their anxious defender. J will seek then, that is,
I will be most earnestly solicitous, to destroy all the nations.

This promise no doubt extends far wider than to the
Jews; for he prophesies here concerning the kingdom of
Christ : for if we consider the state of the people during the
whole of the intervening period, from their return to the
coming of Christ, the Prophet will certainly appear to have

_ given here a hope of something far greater than what had

taken place. But he had a regard especially to Christ.
Here then is promised a perpetual defence to the Church ;

_ and hence also proceeds confidence as to salvation, for God

_ ¢arefully watches over us, that he may effectually oppose all

our enemies.
I only briefly touch on these things, which require long

360 THE TWELVE MINOR PROPHETS. LECT. CLXI,
and minute consideration: but it is enough for me to show
briefly the meaning of the Prophet, provided this be done
clearly, so that each may then apply what is said to his own
improvement. We may in the meantime learn also from
the words of the Prophet, that the Church is ever to be dis-
quieted in this world, for not only one enemy will cause

trouble to it, but even many nations shall rise up against it.

It follows—

10. And I will pour upon the house
of David, and upon the inhabitants
of Jerusalem, the spirit of grace and
of supplications ; and they shall look
upon me whom they have pierced,
and they shall mourn for him, as
one mourneth for his only son, and
shall be in bitterness for him, as
one that is in bitterness for his first-
born.

10. Et effundam super domum
Davidis, et super habitatorem Iero-
solyme Spiritum gratie et misera-
tionum ; (vel, precationum, vertwnt
alii ;) et respicient ad me quem con-
fixerunt; et lugebunt super ipsum
tanquam luctu super unigenitum; et
amarulenti erunt super eum, quasi
amarulentia que est super primo-

genitum.

At the beginning of this verse the Prophet intimates, that
though the Jews were then miserable and would be so in
future, yet God would be merciful to them: and thus he
exhorts them to patience, that they might not faint through
a long-continued weariness. For it was not enough to pro- |
mise to them what we have noticed respecting God’s aid, —
except Zechariah had added, that God would at length be
merciful and gracious to them after they had endured so —
many evils, that the world would regard them as almost
consumed.

As to the effusion of the spirit, the expression at the first
view seems hard to be understood ; for what is it to pour
forth the spirit of grace? He ought rather to have said thus, —
“T will pour my grace upon you.” But what he means is, —
that God would be merciful, for his spirit would be moved
to deliver the Jews ; for he compares the spirit of God here —
to the mind of man, and we know that Scripture often uses
language of this kind. The phrase then, J will pour forth
the spirit of grace, may be thus suitably expressed I will
pour forth my bowels of mercy,” or, “ I will open my whole
heart to show mercy to this people,” or, “ My Spirit shall be
like the spirit of man, which is wont to move him to give
help to the miserable.”

CHAP. x11. 10. COMMENTARIES ON ZECHARIAH. 361

We now then understand the sense in which God may be
fitly said to pour forth the spirit of grace. It may yet be
taken in a more refined manner, as meaning that God would
not only shew mercy to his people, but also make them sen-

“sible of his mercy ; and this view I am inclined to take,
especially on account of what follows, the spirit of com-
miserations, or, of lamentations, for the word, D°JINN, tach-
nunim, commonly means lamentations in Hebrew. Some
render it “ prayers,” but improperly, for they express not
the force of the word. It is always put in the plural num-
ber, at least with this termination: and there is but one
place where we can render it commiserations, that is, in
Jer. xxxi. 9—“ In commiserations will I restore them.” But
even there it may be rendered lamentations consistently
with the whole verse ; for the Prophet says, “ They shall
weep,” and afterwards adds, “ In lamentations will I restore
them.” The greater part indeed of interpreters render it here,
prayers ; but the Hebrews prefer to translate it commiser
ations, and for this reason, because they consider that the
spirit of grace is nothing else but simply grace itself. The
spirit of grace is indeed grace itself united with faith: for
God often hears the miserable, extends his hand to them,
and brings them a most effectual deliverance, while they
still continue blind and remain unconcerned. It is then far
better that the spirit of grace should be poured forth on us,
than grace itself: for except the spirit of God penetrate
into our hearts and instil into us a feeling need of grace, it
will not only be useless, but even injurious ; for God at length
will take vengeance on our ingratitude when he sees his
grace perishing through our indifference. What then the
Prophet, in my opinion, means is, that God will at length
be so propitious to the Jews as to pour forth on them the
spirit of grace, and then the spirit of lamentations, in order
to obtain grace.

They who render the word prayers, do not, as I have

- already said, convey the full import of the term. But we

may also take commiserations in a passive sense and con-
sistently with its common meaning: / will pour forth the

_ sptrit of grace, that they themselves may perceive my grace ;

362 THE TWELVE MINOR PROPHETS. LEOT. CLXI.

and then, the spirit of commiserations, that having deplored
their evils, they may understand that they have been deli-
vered by a power from above. Hence Zechariah promises
here more than before; for he speaks not here of God’s
external aid, by which they were to be defended, but of
inward grace, by which God would pour hidden joy into ~
their hearts, that they might know and find by a sure expe-
rience that he was propitious to them.

But if the word B'JIMN, tachnunim, be rendered commis-
erations, the meaning would be, as I have already stated,
that the Jews, through the dictation and the suggestions of
the Holy Spirit, would find God merciful to them ; but if we
render it lamentations, then the Prophet must be viewed as
saying something more—that the Jews, previously so har-
dened in their evils, as not to flee to God for help, would
become at length suppliants, because the Spirit would in-
wardly so touch their hearts as to lead them to deplore their
state before God, and thus to express their complaints to
Him:’ and this view is more fully confirmed by what fol-
lows.

They shall look to me, he says, whom they have pierced.
We then see here that not only an external grace or favour
was promised to the Jews, but an internal light of faith, the
author of which is the Spirit ; for he it is who illuminates
our minds to see the goodness of God, and it is he also who
turns our hearts: and for this reason he adds, They shall
look tome.” For God, as I have already reminded you, deals

1 The two words are thus expressed by the Septuagint, rvstjua ydpiras
xas oixriguov—* the Spirit of grace and of commiseration ;” and in similar
terms by the Targum. For the last word, Jerome, Drusius, and Piscator
have “ deprecationum—of entreaties;” and our version, Newcome, and
Henderson, “ supplications.” Both these authors have “ A spirit,” &c.,
as though an impulse or a disposition is meant by “ Spirit,” as Grotius un-
derstood the expression: but “ Spirit” here signifies the same as Spirit in
Joel ii. 28, * I will pour out my Spirit,” &c. ; and is called “ The Spirit
of grace and entreaties” or supplications, because he, the divine Spirit, is
the author of them. Renewing grace and sincere entreaties come from
the Spirit. The latter word, derived from a reduplicate verb, signi
more than supplications ; it means earnest supplications or entreaties.—
E e

* Respicient ad me, 8 WIM. The same phrase is rendered “look —
upon,” in Ex. iii. 6; Numb. xxi. 8; and “look unto,” in Ps, xxxiy, 5;
Is. xxii. 11; li. 1,2. Newcome follows our version, while Henderson follows

ee al eh oe

CHAP. x11.10. COMMENTARIES ON ZECHARIAH. 363

very bountifully with the unbelieving, but they are blind ;
and hence he pours forth his grace without any benefit, as
though he rained on flint or on arid rocks. However boun-
tifully then God may bestow his grace on the unbelieving,
they yet render his favour useless, for they are like stones.
Now, as Zechariah declares that the Jews would at length
look to God, it follows, that the spirit of repentance and the
light of faith are promised to them, so that they may know
God as the author of their salvation, and feel so assured that
they are already saved, as in future to devote themselves
entirely to him: they shall then look to me whom they have
prerced. Here also the Prophet indirectly reproves the Jews
for their great obstinacy, for God had restored them, and
they had been as untamable as wild beasts ; for this pier-
cing is to be taken metaphorically for continual provocation,
as though he had said, that the Jews in their perverseness
were prepared as it were for war, that they goaded and
pierced God by their wickedness or by the weapons of their
rebellion. As then they had been such, he says now, that
such a change would be wrought by God that they would
become quite different, for they would learn to look to him
whom they had previously pierced. We cannot finish to-day.

PRAYER.

Grant, Almighty God, that as we are this day surrounded with
enemies, and without any defence, so that our safety seems to be
every moment in danger,—O grant, that we may raise up our
hearts to thee, and being satisfied with thy protection alone, may
we despise whatever Satan and the whole world may threaten us
with, and thus continue impregnable while carrying on our war-
fare, so that we may at length reach that happy rest, where we
shall enjoy not only those good things which thou hast promised
to us on earth, but also that glorious and triumphant victory
which we shall partake of together with our head, even Christ
Jesus, as he has overcome the world for us, in order that he
might gather us to himself, and make us partakers of his victory
and of all his blessings.—Amen.

_ Calvin, “look unto me.” Inasmuch as the phrase admits of these two

meanings, and as St. John, not following the Sep int, interpreted it in
the sense of our version, it ought to be so look upon as an
object before our eyes.—Ed.

364 THE TWELVE MINOR PROPHETS. — LECT. CLXII.

Lecture One Hundred and Sixty-second,

WE said in our yesterday’s lecture, that the words, They
shall look to me whom they have pierced, are to be taken
metaphorically,’ for the Prophet expresses here what he had_
said before—that the Jews would some time return to a sound
mind, that is, when endued with a spirit of grace and of
commiserations. For it is a true conversion when men
seriously acknowledge that they are at war with God, and
that he is their enemy until they are reconciled ; for except
a sinner sets himself in a manner before God’s tribunal, he |
is never touched by a true feeling of repentance. It is —
therefore necessary for us to remember, that God has been
offended by us, and that we have, as far as we could, insti-
gated him to destroy us, inasmuch as we have provoked his —
wrath and his vengeance. This then is the real meaning of —
the Prophet here: for the Jews, after having in various
ways and for a long time heedlessly provoked God, would —
sometime be led to repentance, inasmuch as they would —
become terrified by God’s judgment, while no one of them —
thought previously that they had any account to render. _

John says that this prophecy was fulfilled in Christ, when
his side was pierced by a spear, (John xix. 37;) and this —
is most true: for it was necessary that the visible symbol —
should be exhibited in the person of Christ, in order that —
the Jews might know that he was the God who had spoken ~
by the Prophets ; and we have elsewhere seen similar in-—
stances. ‘The Jews then had crucified their God when they —
grieved his Spirit ; but Christ also was as to his flesh pierced ©
by them. And this is what John means—that God by that —
visible symbol made it evident, that he had not only been ©

1 This principle of interpretation, which Calvin has elsewhere mentioned,
is a very important one. What was metaphorically applied to God, or
rather to the Messiah as the king and shepherd of Israel, before his ap-—
pearance in the flesh, became afterwards literally true of him in his inear- —
nate state. The people of Israel or the Jews, “ pierced” him by
provocations while he was their king before his incarnation; they after-
wards literally “ pierced” him on Calvary. ‘The same view may be take:
and is taken by Calvin, of many similar expressions borrowed from the
Prophets and applied to Christ.—Ed.

\

OHAP. xt. 10. COMMENTARIES ON ZECHARIAH. 365

formerly provoked in a disgraceful manner by the Jews, but
that at length in the person of his only-begotten Son this
great sin was added to their disgraceful impiety, that they
pierced even the side of Christ. It is indeed true, that the
side of Christ was pierced by a Roman soldier, but, as Peter
says, he was crucified by the Jews, for they were the authors
of his death, and Pilate was almost forced by them to con-
demn him. (Acts ii. 38.) So then the piercing of his side
is justly to be ascribed to the Jews, for they executed what
their mad impiety suggested by the hand of a foreign soldier.

But it must be observed, that the words of the Prophet
are not cited by John with reference to repentance, for he
does not speak there of repentance; but his object was
briefly to show, that Christ is that God who had from the
beginning spoken by the Prophets; for he says, They shall
look to me. It is certain that the only true God, the creator
of heaven and earth, declared this through his Spirit by the
mouth of Zechariah. Then Christ is that same God. We
do not, however, thus confound the persons; but we are to
conclude that the essence of the Father and of the Son is
simple and the same, which those wicked men, who now
disturb the Church, attempt to deny. For they imagine
that the Father is the only true God, and then they allow
that Christ also is a God; but they divise a new kind of
divinity, like a river issuing from a fountain. They there-
fore deny that Christ is the only true God; though they
allow that he was begotten from eternity, they yet teach us
that the essence of the Father and of the Son is not the
_ same; and they regard Christ as some sort of phantom, I
know not what; for they will never allow him to be that
God, the author of this prophecy. They say, as they neces-
_ sarily must say, that Zechariah spoke by his Spirit ; but they
_ even account for this by referring to the proximate and the
second cause, inasmuch as God the Father employed his own
Son. They, however, pertinaciously contend, that Christ is
a God not of the same essence with the Father; for the
word God, as they imagine, does not properly belong to any
but to the Father.

But we clearly see how the Holy Spirit condemns this

366 . THE TWELVE MINOR PROPHETS. LECT. CLXII.

blasphemy ; for he shows by the mouth of the evangelist,
that he was not a kind of a second God, who was crucified,
but that he was the God who spoke by Moses, and who thus
declared himself to be the only true God, and affirmed the
same by the mouth of Isaiah—“ My glory will I not give to
another: I, I am, and none besides me.” (Isaiah xlii. 8.)
Now follows what we read in our last lecture, but time

did not allow me to give an explanation: Lament, he says, ©

shall they for him a lamentation as that for an only-begotten ;
and bitter shall they be for him as with a bitterness for a
jirst-born. Zechariah goes on with the same subject ; for he
promises as before the spirit of repentance to the Jews, and
mentions a particular kind of repentance; but by stating a
part for the whole, he includes under this kind every part
of it. The beginning of repentance, we know, is grief and
lamentation. As then by the phrase, “They shall look ‘to
me,” he had not sufficiently expressed what he wished, he
now explains his meaning more clearly by mentioning la-
mentation and grief, that God would at length grant the
Jews repentance for having crucified Christ. The person
indeed is changed ; but we know that it is a common thing
with the Prophets to introduce God as speaking, now in the
first person, then in the second person.’ If any one be dis-
posed to think that there is a difference marked out here as
to the person, I do not object ; but I fear that it is a refine-
ment that will not stand. At the same time we may state
this explanation—They shall look to me whom they pierced.
Was God the Father pierced? By no means; for he had not
put on flesh in which he could have suffered; but this was
done by his only begotten Son. Why then does the Father
say, They shall look to me? the answer given is, because of

1 It is true that this is often the case; yet as John (ch. xix. 37) quotes
the preceding sentence from the Hebrew, and not from the Septuagint,
and in a manner that implies the third person, we may regard “ on me”
as a mistake for “on him.” All the early versions are indeed in favour of
“on me,” and also the best MSS.; and swayed by these authorities, Da-
thius and Henderson have retained this reading; but Kennicott and New-
come, supported by some of the early fathers, and also by thirty-six MSS.,
as stated by the last, have adopted “on him:” and this seems to be the
best course. Neither Dathius nor Henderson gives a satisfactory solution
of the difficulty as to the quotation of St. John.—EFd.

CHAP. x11.10. COMMENTARIES ON ZECHARIAH. 367

the unity of the essence. It then follows—And they shall
lament for him and be bitter for him. There is here a transi-
tion from the first to the third person ; for though Christ is
the same with the Father, yet different as to his person.
But, as I have already said, I am not inclined to enforce
this view; for the Hebrew mode of speaking seems to coun-
tenance the other opinion—that the Prophet first introduces
God as the speaker, and then narrates himself, as God’s
minister, what would take place.

But what I have just referred to is doubtless true—that
repentance is here described by stating a part for the whole;
for the first thing in order is sorrow, according to what Paul
teaches us in 2 Cor. vii. 10; and the reason may also be
gathered from what I have said—that it cannot be that sin
will displease us, and we repent, except our guilt goad and
wound us, while we acknowledge that God is an avenger of
sins, and that we have to do with him; for when God the
Judge comes forth to punish us, must we not necessarily be
smitten with dreadful grief and alarm, yea, be almost swal-
lowed up by it?) Hence that bitterness that is mentioned ;
and hence lamentation ; for it cannot be otherwise, when we
dread God’s vengeance suspended over us.

But the Prophet, it may be said, seems to mean something
else—that they will lament on account of Christ, and not on
their own account. To this a ready answer may be given—
that the fountain and cause of lamentation is pointed out;
for ingratitude will constrain the Jews to lament, inasmuch
as they will acknowledge that in their perverse obstinacy
they had carried on war with God and his only-begotten
Son. He does not then understand that the death of Christ
would be bitter to them, as we are wont to shed tears and to
lament at the death of a friend, or of a brother or of a son;
but because they would know and feel that they had been
extremely blind, and by their sins provoked God.

Jerome thought that Christ is called the only-begotten
with regard to his Divine nature, and the first-born, because
he is the elder brother of all the godly, and the Head of the
Church. The sentiment is indeed true, but I know not
whether it be the sentiment of the Prophet in this passage.

368 THE TWELVE MINOR PROPHETS. LEOT. CLXII.

I therefore prefer to take this simple view of what is here
said,—that the Jews, after having despised Christ, would
at length acknowledge him to be a precious and invaluable
treasure, the contempt of whom deserved the vengeance of
God. Let us proceed—

11. In that day shall there be a —11. In die illo magnificabitur (ad
great mourning in Jerusalem, as the verbum, magnus erit) luctus in Ieru-
mourning of Hadadrimmon in the salem, sicut luctus Hadadrimon in
valley of Megiddon. planitie Megedon.

The Prophet says nearly the same thing to the end of the
chapter; but as the event was worthy of being commemo-
rated, he embellishes it with many figurative terms. He
then says, that the lamentation for the death of Christ would
be like that after the death of Josiah ; for they who would
have Hadadrimmon to be a man’s name, have no reason for
what they hold, and indulge themselves in mere conjecture.
It is indeed agreed almost by all that Hadadrimmon was
either a town connected with the plain of Megiddon, or a
country near Jezreel. But as to what it was, it is a matter
of no great consequence. I indeed believe that Hadad-
rimmon was a neighbouring town, or a part of that country
in which was situated the plain of Megiddon.*

We may now observe, that this comparison which the
Prophet institutes is very apposite; for when Josiah was
slain by the King of Egypt, it is said in 2 Chr. v. 30, that
an yearly lamentation was appointed. The Jews then were
wont every year to lament the death of Josiah; for from
that time it was evident that God was so displeased with the
people, that they had no longer any hope of deliverance ;
nay, Jeremiah in his mournful song had special reference to
Josiah, as it appears from sacred history. And, among
other things, he says, that Christ our Lord, in whose life
lived our life, was slain for our sins. Jeremiah then ac-
knowledges that it was a special proof of God’s vengeance,

1 « Jerome says that this (Hadadrimmon) was a place near Jezreel,
called in his time Maximaniopolis. De Lisle places it near Megiddo,
where Josiah was slain, over whom great lamentation was made, 2 Chron.
xxxv. 22-25.”—Newcome.

CHAP. x1r.11. COMMENTARIES ON ZECHARIAH. 369

that that pious king was taken away, and that the Jews
were thus as it were forsaken, and became afterwards like a
dead body, inasmuch as they only breathed in the life of
Josiah: and at the same time he reminds us, that the king-
dom, which God had intended to be the type and image of
the kingdom of Christ, had as it were ceased to exist ; for
the successor of Josiah was deprived of all royal honour,
and at length not only the whole dignity, but also the safety
of the people, were trampled under foot. Hence, most fitly
does the Prophet apply this lamentation to the death of
Christ ; as though he had said—That the Jews lamented
yearly the death of Josiah, because it was an evidence of
the dreadful vengeance of God that they were deprived of
that pious ruler; and that now there would be a similar
lamentation, when they perceived that their light of salva-
tion was extinguished, because they had crucified the Son
of God, unless they humbly acknowledged their great wicked-
ness, and obtained pardon.

We now then see the true meaning of the Prophet, when
he says, that the lamentation in Jerusalem would be like
that m Megiddon.

Were any to object and say, that the death of Christ was
not accompanied with tears and mourning; I answer,—that
the penitence of believers only is here described; for we
know that a few only of the whole people were converted to
God: but it is not to be wondered that the Prophet speaks
generally of the whole nation, though he referred only to the
elect of God and a small remnant; for God regarded those
few who repented as the whole race of Abraham. Some
mention the women of whom Luke speaks; but this seems
too confined and strained: and we find also that that lamen-
tation was forbidden by Christ, “ Weep,” he says, “for your-
selves and for your children, not for me.” (Luke xxiii 28.)
Since then Christ shows, that that weeping was vain and
useless, we may surely say that what is here said by Zecha-
- riah was not then fulfilled. And we must bear in mind what
I have said before,—that by lamentation and sorrow is de-
scribed that repentance with which the Jews were favoured,

VOL. V. 2A

370

THE TWELVE MINOR PROPHETS.

LECT. CLXII.

not indeed all, but such as had been ordained to salvation
by the gratuitous adoption of God. It follows—

12. And the land shall mourn,
every family apart; the family of
the otis of David apart, and their
wives apart; the family of the house
of Nathan apart, and their wives
apart ;

13. The family of the house of
Levi apart, and their wives apart;
the family of Shimei apart, and
their wives apart ;

14. All the families that remain,
every family apart, and their wives
apart.

12. Et lugebit terra, familie, fa-
miliz seorsum ; familia domus Davi-
dis seorsum, et uxores eorum seor-
sum; familia domus Nathan seorsum,
et uxores eorum seorsum ;

13. Familia domus Levi seorsum,
et uxores eorum seorsum: familia
Simei seorsum, et uxores eorum seor-
sum ;

14. Omnes familie residuse, fami-
lize, familie seorsum (hoc est, singu-
lee familize seorsum,) et uxores eorum

seorsum,

Zechariah seems to have used more words than necessary
to complete his subject; for he appears to be diffuse on a
plain matter: but we ought to attend to its vast importance;
for it seemed incredible, that any of that nation would re-
pent, since they had almost all been given up to a reprobate
mind. For who could have thought that there was any
place for the favour of God, inasmuch as all, as far as they
could, even from the least to the greatest, attempted to
involve Christ in darkness? When therefore the Sun of
Righteousness was as it were extinguished by the Jews, it
seemed probable that they were a nation repudiated by God.
But the Prophet here shows, that God would be mindful of
his covenant, so that he would turn to himself some of all
the families.

Lament, he says, shall the land. This indeed we know
did not take place as to the body of the people, but God, to
whom a small flock is precious, denominates here as the
whole land the faithful, who had felt how grievously they
had sinned, and were so pricked in their hearts as though
they had pierced the Son of God. (Acts ii. 37.) And though
the Jews had destroyed themselves, yet through special and
wonderful favour, three thousand were converted at one ser-
mon by Peter; and then many in Greece, Asia Minor, and
in the East, repented, and many Churches arose everywhere,

CHAP. x1r. 12-14. COMMENTARIES ON ZECHARIAH. 371

as though God had created a new people. If these things
be rightly viewed by us, we shall not think it unreasonable
that Zechariah promises repentance to the whole land.

What he said before of Jerusalem ought not to be so taken
as though he confined what he said to one city, but under
this name he includes the whole nation, dispersed through
distant parts of the world.

He says now, that this lamentation would be in every
family apart. By which word he means, that it would not
be a feigned or pretended ceremony, as when one begins to
weep and draws tears from the eyes of others. The Prophet
then testifies that it would be real sorrow, for one would not
imitate another, but every one, impelled by his own feeling,
would really grieve and lament. This then is the reason
why he says that families would lament apart. Indeed the
faithful ought to stimulate others by their example and en-
courage them to repent, but in a congregation hardly one in
ten prays in earnest for pardon and really laments on account
of his sins. Since therefore men are thus born to hypocrisy,
and are confirmed in it by the whole practice of their life,
it is no wonder that the Prophet, in order to set forth real
sorrow, represents here every family by itself; as though he
had said, “ The family of David shall know that it had sin-
ned, and the family of Levi, though it may not observe such
an example, shall yet inwardly acknowledge its guilt.” We
now see why Zechariah repeats the word apart so often.

By saying that the women wept apart, he means no doubt
the same thing with what we find in the second chapter of
Joel, “ Go forth let the bridegroom from his chamber, and
the bride from her recess.” Men in grief, we know, with-
draw from all pleasures and all joy. As then men usually
separate themselves from their wives during the appointed
time of public grief or mourning, the Prophet makes the
women to be by themselves: he intimates at the same time
that the women would not wait until the men showed them
an example of mourning, but that they would of themselves,
and through a feeling of their own, be inclined to lament.

But we must bear in mind what I lately said,—that the
grief which the Jews felt for the death of Christ is not what

372 THE TWELVE MINOR PROPHETS. LECT. OLXII.

is described, but rather that by which they were touched
when God opened their eyes to repent for their own per-
verseness ; for the death of Christ, we know, is a cause of
joy to us rather than of sorrow, but the joy arising from
Christ’s death cannot shine in us until our guilt really
wounds us through God’s appearing to us as a threatening
judge. From this sorrow then arises the desire to repent
and the true fear of God. Hence it is, that God himself will
give us joy, for he will not have us, as Paul says, to be swal-
lowed up with sorrow ; he lays us prostrate, that he may
again raise us up.

Now, why he names the house of Levi, and the house of
Shimei, or of Simeon, and the house of David, and the house
of Nathan, rather than the other tribes, is uncertain: yet it
seems to me probable that by the family of David he means
the whole tribe of Judah, and the same by the family of
Nathan. As to the tribe of Levi it excelled in honour on
account of the priesthood, but no honour belonged to Simeon.
Why then are Issachar and Reuben the first-born, and the
other tribes omitted here? It might indeed have been, that
there were then remaining more from the tribes of Simeon
and Levi than from the tribe of Zebulon or of Issachar or of
Reuben; but this is uncertain, and I am not disposed to
make much of mere conjectures. But I am inclined to think
that the family of David and the tribe of Levi are here men-
tioned not for the sake of honour but of reproach, because
the royal family and the priests were those who crucified
Christ, and pierced God in the person of his only-begotten
Son. Jerome conjectures, that the family of Nathan is
named, because he was a celebrated Prophet and eminent
above others, and that the Prophets are designated by him.
He says that many teachers arose from the tribe of Simeon ;
but I know not where he got his information, for he adduces
no proofs.’

1 What he says in substance is, that the family of David represented the
royal order—of Nathan, the prophetic—of Levi, the sacerdotal—and of
Simeon, the order of teachers, as from that tribe many of them had pro-
ceeded, The same view was taken by Theodoret and Cyril. It was
thought by Marckius that Nathan the son of David is meant, who repre-
sented, not the royal line, but his other descendants, and that Shimei

ee

—
..

CHAP. xr. 12-14. COMMENTARIES ON ZECHARIAH. 373

But I am satisfied with the simple view already given,—
that the Prophet by mentioning certain families meant to
include the whole people, and that he does not omit the
royal family nor the priests, because they were especially
those who crucified Christ: and we know that Christ de-
scended from Nathan, though Jerome thought the Prophet
to be intended here rather than Nathan, one of Christ’s pro-
genitors: but these things are of small moment.

He says in the last place, that this lamentation would be
common to all the remaining families. Though few had
returned, except those from the tribe of Judah and Benja-
min, and from the tribe of Levi, yet Zechariah, as I think,
means here by the remaining families, the elect who had
been miraculously delivered from the common ruin; for
blindness had so prevailed, that the rejection of the whole
people on the part of God was evident. Under this desig-
nation then I consider the remnants of grace, as Paul says,
to be included ; as though the Prophet had said, that he
had spoken of sorrow, not with regard to the whole nation
indiscriminately, but to that part which was a remnant ac-
cording to the gratuitous election of God. Now follows—

belonged to the tribe of Levi, and represented the Levites, not the priestly
line ; see Num. iii. 18; and Henderson’s view is the same. But Blayney
thought that they were all the progenitors of our Saviour. Luke ii.
29-31.

Instead of “ Shimei,” the Septuagint, the Arabic, and Syriac, have
« Simeon,” which Neweome adopts as the true reading. Three MSS.,
the Syriac, and the Targum, supply “ house” before it.

Was not this prophecy literally faifilled in the time of Ezra? His return,
and the reformation he effected, were several years posterior to the time
when this prophecy was delivered. The brief account, given in the ninth
and tenth chapters of Ezra, clearly intimates a state of things similar to
what is here described. See especially ch. ix. 1-4; x. 1, 9, 14; and the
names of those who had transgressed, 20-44. The priestly line of Levi
and those of inferior order are mentioned, and also those “ of Israel,” de-
nominated “ princes and rulers” in ch. ix. 2. We hence see a reason for
the lamentation of the “ wives,” and these apart.— Ed.

374 THE TWELVE MINOR PROPHETS. LECT, CLXII.

CHAPTER XIIL

1. In that day there shall be a 1. In die illo erit fons apertus
fountain opened to the house of domui Davidis, et inecolis Iero-
David, and to the inhabitants of solyme, ad peccatum et ad immun-
Jerusalem, for sin and for unclean- ditiam (vel, ad expiationem et asper-
ness. sionem. )

From this verse we again learn, that Zechariah promised
the spirit of repentance to the Jews, so that they would find
God still propitious to them, when their circumstances were
brought to the verge of despair: for it would not have been
enough for them to feel sorrow, except God himself became
propitious and merciful to them. He had said indeed that
the Spirit of grace and of commiserations would be poured
forth ; but he had not as yet taught clearly what he now
adds respecting remission and pardon. After having then
declared that there would be felt by the Jews the bitterest
sorrow, because they had as it were pierced God, he now
mentions the fruit of this repentance. And hence also ap-
pears what Paul means by sorrow not to be repented of ;
for it generates repentance unto salvation. When then our
sorrow is blessed by the Lord, the end is to be regarded ;
for our hearts are thereby raised up to joy. But the issue
of repentance, as Zechariah declares here, is ablution: and
he alludes to the legal rites when he says,

A fountain shall be opened to the house of David, and to
the inhabitants of Jerusalem. We know that formerly under
the law many washings were prescribed to the Jews; and
when any one had become defiled, to wash himself was the
remedy. It is certain that water was of no value to cleanse
the heart ; but the sins of men, we know, are expiated by
the death of Christ, so that true ablution is by the blood
which he shed for us.’ Hence the types of the law ought

1 Jerome and Cyril say that the “ fountain” is baptism; but T'heodoret
with more wisdom considered it to be the blood of Christ. Marckius re-
garded it as the grace of God flowing to us through the merits of the
Redeemer, and applied for justification and sanctification. The word
“fountain,” says Drusius, intimates the perennity and abundance of grace.

—_—

CHAP. xItt. |. COMMENTARIES ON ZECHARIAH. 375

no doubt to be referred to this blood. The meaning is—
that God would be reconciled to the Jews when they be-
came touched with sincere sorrow, and that reconciliation
would be ready for them, for the Lord would cleanse them
from every defilement.

He speaks of a fountain opened ; and he no doubt inti-
mates here a difference between the law and the gospel.
Water was brought daily to the temple; but it was, we
know, for private washings. But Zechariah promises here a
perpetual stream of cleansing water ; as though he had said,
“ Ablution will be free to all, when God shall again receive
his people into favour.” Though remission of sins was for-
merly offered under the law, yet it is now much more easily
obtained by us; not that God grants a license to sin, but
that the way in which our filth is cleansed, has become more
evident since the coming of Christ. For the fathers under
the law were indeed fully assured that God was so propi-
tious as not to impute sins; but where was the pledge of
ablution? In the sprinkling of blood, and that blood was
the blood of a calf or a lamb. Now since we know that
we have been redeemed by Christ, and that our souls are
sprinkled with his blood by the hidden power of the Holy
Spirit, it is doubtless the same as though God had not only
set before our eyes our ablution, but also placed it as it were
in our hands, while to the fathers it was more obscure or
shown to them at a distance.

And he says, To the house of David and to the inhabitants
of Jerusalem. He had before restricted God’s favour to
that city, that he might goad the Jews, who had preferred
their outward gratifications to so great a happiness ; for they
thought themselves happy in their exile, because they in-
habited a pleasant and fruitful country, and enjoyed quiet-
ness and peace ; and thus it happened that they despised
the deliverance offered to them. Hence the Prophet pro-
mises here to the citizens of Jerusalem and to the royal
family a fountain in which they might wash away their filth ;
for from Sion was the law to go forth, and from Jerusalem
the word of the Lord. (Is. ii. 2.) And we know that from

376 THE TWELVE MINOR PROPHETS. LECT. CLXII.

thence were taken the first-fruits of the new Church.’ What
we have before seen respecting God’s favour being extended
farther, is no objection ; for both events were in their due
order fulfilled, as God blessed the tribe of Judah, who
trusted in his promises and returned to their own country,
and afterwards extended wider his favour, and gathered into
one body those who had been dispersed through distant
parts of the world.

He adds, For sin and for uncleanness, or as some read,
“for sprinkling,” which is by no means suitable, except the
word “sin” be taken for expiation. The word is derived
from TT), nedad, but it often means sprinkling, sometimes
uncleanness, and sometimes the uncleanness of women, and
so some render it here. The verb signifies to remove or to
separate ; and hence M3), nede, is the removal of a woman
from her husband during her uncleanness, but it is applied
to designate any uncleanness. It might indeed be taken
here for the uncleanness of women, as an instance of a part
for the whole; but I am led by the context to render it
uncleanness. Now if we translate MNOM, chethat, sin, then
113, nede, must be rendered uncleanness ; but if the first be
expiation, then the second may be sprinkling: and this
meaning I am disposed to take, for under the law sins were
cleansed by sacrifices as well as by washings.”

1 The house of David and the inhabitants of Jerusalem were specifically
mentioned, says Grotius, because they had grievously offended. The
design seems to have been to point out those who had been most guilty,
who had been themselves the murderers of their own Messiah. This foun-
tain was yet opened for them.— Ed.

2 For sin and for defilement, Newcome.
For guilt and for uncleanness, Henderson.

Our version cannot be mended “ for sin and for uncleanness.” The
latter word, 173, has been strangely rendered by some. Its first meaning
is removal or separation, which took place in case of uncleanness: but it
is also used to designate the cause of removal, even uncleanness, and that
generally, as we find from Ezra ix. 11, where the “land” is said to be
“ unclean (i172) with the filthiness (1)) of the people,” or rather polluted
with the pollution of the people “of the lands.” It is used in this text as
synonymous with ND, which means what is unclean, defiled, or polluted.
See Ezra vi. 21. :

This verse is most strangely rendered by the Septuagint, in a way quite
unaccountable. The three other versions—Ag., Sym., and Theod.,—are
not very far from the original.—Ed.

CHAP. XIII. 1. COMMENTARIES ON ZECHARIAH. 377

The import of the whole then is—that though the Jews
had in various ways defiled themselves, so that they were
become: filthy before God, and their uncleanness was abo-
minable, yet a fountain would be prepared for them, by
which they might cleanse themselves, so as to come before
God pure and clean. We hence see that it was the Prophet’s
object to show, that the repentance of which he had spoken
would not be useless, for there would be a sure issue, when
God favoured the Jews, and showed himself propitious to
them, and already pacified, and even provided for them a
cleansing by the blood of his only-begotten Son, so that no
filth might prevent them to call on him boldly and in confi-
dence ; for instead of the legal rites there would be the
reality, as their hearts would be sprinkled by the Spirit, so
that they would be purified by faith, and would thus cast
away all their filth.

PRAYER.

Grant, Almighty God, that since thou hast been pleased to adopt
us as thy people, and from being thine enemies, profane and re-
_ probate, to make us the children of Abraham, that we might be
to thee a holy heritage,—O grant, that through the whole course
of our life we may so repent as to attain thy mercy, which is
daily set before us in thy gospel, and of which thou hast given
us a sure pledge in the death of thy only Son, so that we may
become more and more humble before thee, and labour to form
our life according to the rule of righteousness, and so loathe our-
selves, that we may at the same time be allured by the sweetness
of thy goodness to call upon thee, and that being thus united to
thee, we may be confirmed in the faith, until we shall reach that
blessed rest which has been procured for us by the blood of thy
Son Jesus Christ.—Amen.

378

THE TWELVE MINOR PROPHETS.

LECT. CLXIII.

Lecture One Bundred and Sixty-third.

2. And it shall come to pass in
that day, saith the Lord of hosts,
that I will cut off the names of the
idols out of the land, and they
shall no more be remembered; and
also I will cause the prophets and
oe unclean spirit to pass out of the
and.

2. Et erit in die illa, dicit Iehova
exercituum, Excidam (vel, delebo)
nomina simulachrorum é terra, et
non erunt in memoria amplius;
atque etiam Prophetas et spiritum

immundum auferam (vel, extermi-_

nabo, ad verbum est, transire faciam)
é terra.

Here the Prophet mentions another effect, which would
follow the repentance of the people, and which the Lord also
would thereby produce. There was to be a cleansing from
all the defilements of superstitions ; for the pure and lawful
worship of God cannot be set up without these filthy things
being wiped away ; inasmuch as to blend sacred with pro-
fane things, is the same thing as though one sought to take
away the difference between heaven and earth. No reli-
gion then can be approved by God, except what is pure and
free from all such pollution. We hence see why the Prophet
adds, that there would be an end to falsehoods and all
errors, and to the delusions of Satan, when God restored his
Church ; for the simplicity of true doctrine would prevail,
and thus abolished would be whatever Satan had previously
invented to corrupt religion.

We hence learn what I have just stated—that God can-
not be rightly worshipped, except all corruptions, inconsis-
tent with his sincere and pure worship, be taken away. But
we must at the same time observe, that this effect is ascribed
to God’s word; for it is that which can drive away and
banish all the abominations of falsehood, and whatever is
uncongenial to true religion. As then by the rising of the
sun darkness is put to flight, and all things appear dis-
tinctly to the view, so also when God comes forth with the
teaching of his word, all the deceptions of Satan must ne-
cessarily be dissipated.

Now these two things ought especially to be known ; for
we see that many, who are not indeed ungodly, but foolish
and inconsiderate, think that they give to God his due

CHAP. xiii. 2. COMMENTARIES ON ZECHARIAH. 379

honour, while they are entangled in many errors, and refrain
not from superstitions. Others, more politic, devise this way
of peace—that they who think rightly are to concede some-
thing to tyrants and false Prophets; and thus they seek to
form at this day a new religion for us, made up of Popery
and of the simple doctrine of the gospel, and in this manner
as it were to transform God.- As then we see that men are
so disposed to mix all sorts of things together, that the pure
simplicity of the gospel may be contaminated by various
inventions, we ought to bear in mind this truth,—that the
Church cannot be rightly formed, until all superstitions be
rejected and banished. This is one thing.

We may also deduce hence another principle—that the
word of God not only shows the way to us, but also discovers
all the delusions of Satan ; for hardly one in a hundred fol-
lows what is right, except he is reminded of what he ought
to avoid. It is then not enough to declare that there is but
one true God, and that we ought to put our trust in Christ,
except another thing be added, that is, except we warn men
of those intrigues by which Satan has from the beginning
deceived miserable mortals: even at this day with what
various artifices has he withdrawn the simple and unwary
from the true God, and entangled them in a labyrinth of
- superstitions. Except therefore men be thus warned, the
word of God is made known to them only in part. Whoso-
ever then desires to perform all the duties of a good and
faithful pastor, ought firmly to resolve, not only to abstain
from all impure doctrines, and simply to assert what is true,
but also to detect all corruptions which are injurious to re-
ligion, to recover men from the deceptions of Satan, and in
short, avowedly to carry on war with all superstitions.

This was what Zechariah had in view when he said, In that
day, that is, when God would restore his Church, perish shall
the names of idols,’ so that they shall be remembered no more.
By this last expression he sets forth more clearly what I
have just stated, that the pure worship of God is then estab-

1 D*DSY, from IS, to work, to labour, because of the labour taken to
form and adorn them. As to the “ names,” see Ex. xxiii. 13; Deut. xii,
3; Ps. xvi. 4.—Ed.

380 - THE TWELVE MINOR PROPHETS. LECT. CLXIII.

lished as it ought to be, and that religion has then its own
honour, when all errors and impostures cease, so that even
the memory of them does not remain. It is indeed true,
that superstitions can never be so abolished, so that no men-
tion of them should be made; nay, the recollection of them
is useful—*“ Thou shalt remember thy ways,” says Ezekiel,
“and be ashamed,” (Ezek. xvi. 6.) But by this form of
speaking Zechariah means, that such would be the detesta-
tion of superstitions, that the people would dread the very
mention of them. And hence we may learn how much
purity of doctrine is approved by God, since he would have
us to feel a horror as at something monstrous, whenever the
name of an idol is mentioned.

He then refers to false teachers, I will exterminate, he
says, the Prophets and the unclean Spirit! from the land.
The connection here is worthy of being noticed ; for it hence
appears how all errors arise, even when a loose rein is given
to false teachers. It is indeed true I allow, that the seed of
all errors is implanted in each of us, so that every one is a
teacher to deceive himself; for we are not only disposed to
what is false, but rush headlong into it: it is the corruption
of our nature. But at the same time when liberty is taken
to teach anything that may please men, the whole of reli-
gion must necessarily be corrupted, and all things become
mixed together, so that there is no difference between light
and darkness. God then here reminds us, that the Church
cannot stand, except false teachers be prevented from turn-
ing truth into falsehood, and from prating at their pleasure
against the word of God. ;

And this is what ought to be carefully observed ; for we
see at this day how some unprincipled men adopt this sen-

1 Or, “ the spirit which pollutes,” or, “ the polluted spirit.” It is ren-
dered “ the unclean (#xaéaerov) spirit,” by the Sr per Aves a phrase used
often in the gospels. The word 80, polluting, or polluted, stands ae
to Wp, holy, applied to the divine Spirit. If it be rendered polluting,
the effect produced by it is designated, or if polluted, the character of the
Spirit itself. It is no doubt the same with the “ lying spirit,” mentioned
by Micaiah, 1 Kings xxii. 13. “ He thus calls,” says Drusius, “ either
the emotions excited in the heart by the evil spirit, i.¢., Satan, or the im-
pure doctrine of the false prophets which proceeds from the impure
spirit.” —Ed.

CHAP. X1II.2. COMMENTARIES ON ZECHARIAH. 381

timent—that the Church is not free, except every one is
allowed with impunity to promulgate whatever he pleases,
and that it is the greatest cruelty to punish a heretic ; for
they would have all liberty to be given to blasphemies. But
the Prophet shows here, that the Church cannot be preserved
in a pure state, and, in a word, that it cannot exist as a
healthy and sound body, except the rashness and audacity
of those who pervert sound and true doctrine be re-
strained.

We now then understand the import of this verse—that in
order that God may be alone and indeed be rightly wor-
shipped, he will take away and banish all idols and all
superstitions, and also, that he will exterminate all ungodly
teachers who pervert sound doctrine.

He calls them first Prophets, and then unclean spirits.
The name of Prophets is conceded to them, though they were
wholly unworthy of so honourable a title. As ungodly men
ever boast themselves in an audacious manner and hesitate
not to pretend God’s name, that they may more boldly pro-
ceed in deceiving: hence it is, that Scripture sometimes con-
cedes to them a name which they falsely claim. So also the
word spirit is sometimes applied to them—‘“ Prove the
spirits, whether they are of God: every spirit that denies
_ that Christ has come in the flesh, he is a liar.” (1 John iv. 1.)
John doubtless adopted this mode of speaking according to
common usage ; for all false teachers claimed this title with
great confidence, and maintained that all the errors they
spread abroad were revealed to them by the Spirit. “ Be it
so then, but ye are lying spirits.”

Now then as to this title, there is no obscurity in what
the Prophet means: and by way of explanation he adds the
unclean spirit, that he might distinguish those vile men
from the faithful ministers of God ; as though he had said,
“ They indeed declare that they have drawn down the Spirit
from heaven ; but it is the spirit of the devil, it is an unclean
spirit.” Now as Zechariah declares, that this would be in
the Church of God, we learn how foolish the Papists are,
who are content with the mere title of honour, and claim
to themselves the greatest power, and will have themselves

382 THE TWELVE MINOR PROPHETS. LECT. CLXIII.

heard without dispute, as though they were the organs of
the Spirit. What right indeed do they pretend? that they
have been called by the Lord. The same reason might have
been assigned by these unprincipled men, whom it was
necessary to drive away, in order that the Church might rise
again. It then follows that we are not to consider only what
name a person has, or with what title he is distinguished,

but how rightly he conducts himself, and how faithfully he —

performs his duties and discharges the office of a pastor.
Let us proceed—

3. And it shall come to pass, 3. Et erit, quum prophetaverit vir
that when any shall yet prophesy, (hoc est, quispiam) adhue, dicent ad
then his father and his mother eum pater ejus et mater ejus, qui eum
that begat him shall say untohim, genuerunt, Non vives, quia mendacium
Thou shalt not live; for thou loquutus es in nomine Iehove ; et
speakest lies in the name of the transfigent eum (vel, confodient, nam
Lord: and his father and his mo- habetur verbum ilud, \P1, quod heri
ther that begat him shall thrust vidimus) pater ejus.et vaste ejus, qui
him through when he prophesieth. genuerunt eum, quia prophetaverit.

The same concession is made in this verse, where Zecha-
riah speaks of the office of prophesying: he indeed confines
what he says altogether to false teachers, for he takes it as
granted that there was then no attention given to God’s
servants, inasmuch as false spirits had conspired together,
so that nothing pure or sound remained in the Church.
As then a false and diabolical faction had then prevailed,
Zechariah calls them Prophets as though they were all such,
for they were heard as the Lord’s servants during that dis-
order of which mention is made. But he proceeds farther
in this verse than before, and says, that there would be so
much zeal in God’s children when renewed by his Spirit, that
they would not spare even their own children, but slay them
with their own hands, when they saw them perverting the
truth of God.

Zechariah no doubt alludes to the 13th chapter of Deu-
teronomy, where God requires such a rigorous severity in
defending pure doctrine, that a father was to rise up against
the son whom he had begotten, that a husband was to lead
his wife to death rather than to indulge his love and to par-

ES ll

CHAP. XIII. 3. COMMENTARIES ON ZECHARIAH. 383

don impiety, in case the wife solicited him or others to for-
sake God. The Lord then would have all the godly to burn
with so much zeal in the defence of lawful worship and true
religion, that no connection, no relationship, nor any other
consideration, connected with the flesh, should avail to pre-
vent them from bringing to punishment their neighbours,
when they see that God’s worship is profaned, and that
sound doctrine is corrupted. This was the rule prescribed
by the law. Now after religion had been for a time
neglected, and even trodden almost under foot, Zechariah
says, that the faithful, when they shall have repented, would
be endued with so much zeal for true religion, as that
neither father nor mother would tolerate an ungodly error
in their own son, but would lead him to punishment ; for
they would prefer the glory of God to flesh and blood, they
would prefer to all earthly attachments that worship which
ought to be more precious to us than life itself.

But it must at the same time be observed, that this zeal
under the reign of Christ is approved by God ; for Zechariah
does not here confine what he teaches to the time of the law,
but shews what would take place when Christ came, even
that this zeal, which had become nearly extinct, would again
burn in the hearts of all the godly. It then follows, that
_ this law was not only given to the Jews, as some fanatics
verily imagine, who would have for themselves at this day a
liberty to disturb the whole world, but the same law also
belongs to us: for if at this day thieves and robbers and
sorcerers are justly punished, doubtless those who as far as
they can destroy souls, who by their poison corrupt pure
doctrine, which is spiritual food, who take away from God
his own honour, who confound the whole order of the Church,
doubtless such men ought not to escape unpunished. It
would be indeed better to grant license to thieves and sor-
cerers and adulterers, than to suffer the blasphemies which
the ungodly utter against God, to prevail without any
punishment and without any restraint. And this is evident
enough from the words of our Prophet.

And little consideration do they also show, who imme-
diately fret from a regard to their own relatives. When

384 THE TWELVE MINOR PROPHETS. LECT. CLXITI.

faithful ministers and pastors are constrained to warn their
people to beware of the artifices of Satan, they seek to bury
every recollection of this, because it is invidious, because it
leads to reproach. What if their children were to be drawn
forth to punishment? How could they bear this, though
they might remain at home; for they cannot attend to a
free warning from their own pastor, when they find that im-
pious errors are reproved, which we see prevailing, I say not
in our neighbourhood only, but also in our own bosom and
in the Church? Let them then acknowledge their own
folly, that they may learn to put on new courage, so that
they may make more account of the glory of God, and of
the pure doctrine of religion, than of their own carnal attach-
ments, by which they are too fast held. And this is also
the reason why the Prophet says, who have begotten him; and.
he repeats it twice: nor was it in vain that God had those
words expressly added, “ The husband shall not suffer the
wife who sleeps in his bosom to go unpunished ; nor shall
the father pardon his son whom he has begotten, nor the
mother her own offspring, whom she has nourished, whom
she has carried in her womb.” (Deut. xiii. 6, 9.) All these
things are said, that we may learn to forget whatever be-
longs to the world and to the flesh, when God’s glory and
purity of doctrine are to be vindicated by us.*

Now the Prophet shows clearly that all this is to be un-
derstood of false teachers, for he adds, For falsehood hast
thou spoken in the name of Jehovah. And at the same time

1 From the tenor of the preceding and the following remarks, it appears
evident that Calvin, in common with almost all the Reformers, considered
that heretics are worthy of death, and that it is the duty of the Christian
public to inflict on them this punishment. The defence then which has
been unwisely set up for him, is without foundation. Toleration was not
understood in his day. The Papists certainly can throw no stone at him,
for he only adhered to a principle which he had derived from them, and
defended it with arguments which have been often used by themselves.
Nor is it right for Protestants in the present day to fall foul on Calvin
alone, since he held a principle which nearly all the Reformers maintained.

We see by what is here said how the principle was defended, that is, by
borrowing what was peculiar to the old dispensation, and adding it to the
New, forgetting, at the same time, the character of the gospel, that its
weapons are not carnal, are not human force or power, but such as are
ss only through God to the pulling down of strongholds. “ The Son
of man is not come to destroy men’s lives, but to save them.”—Ed.

CHAP. X11I.3. COMMENTARIES ON ZECHARIAH. 885

the atrocity of their sin is here pointed out ; for if we rightly
consider what it is to speak falsehood in the name of Jeho-
vah, it will certainly appear to us to be more detestable than
either to kill an innocent man, or to destroy a guest with
poison, or to lay violent hands on one’s own father, or to
plunder a stranger. Whatever crimes then can be thought
of, they do not come up to this, that is, when God himself
- is involved in such a dishonour, as to be made an abettor of
falsehood. What indeed can more peculiarly belong to God
than his own truth? and it is his will also to be worshipped
by us according to this distinction: God is truth. Now to
corrupt pure doctrine—is it not the same thing, as though
one substituted the devil in the place of God? or sought to
transform God, so that there should be no difference between
him and the devil? Hence the greatest of all crimes, as I
have already said, does not come up to this horrible and
monstrous wickedness. For how much does the salvation
of souls exceed all the riches of the world? and then, how
much more excellent is the worship of God than the fame
and honours of mortals? Besides, does not religion itself,
the pledge of eternal life, swallow up in a manner every
thing that is sought in the world? But most sacred to us
ought to be the name of God, the sanctifying of which we
_ daily pray for. When therefore what is false is brought for-
ward in the name of God, is not he, according to what I have
already said, as it were violently forced to undertake the
office of the devil, to renounce himself, and to deny that he
is God?

We hence see the design of the Prophet, when he shows
that there is no place for pardon, when the ungodly thus
wantonly rise up to pervert pure doctrine, and so to con-
found all things as wholly to destroy true religion.

He adds, Pierce him shall his father and his mother who
hawe begotten him. It is much harder to kill their son by
their own hands than to bring him to the Judge, and to
leave him to his fate. But the Prophet has taken this from
the law—that so much zeal is required from the faithful,
that, if it be necessary, they are to exterminate from the
world such pests as deprive God of his own honour, and

VOL. V. . 2B

386. . THE TWELVE MINOR PROPHETS. LECT. CLXIII.

attempt to extinguish the light of true and genuine religion.
It follows—

4. And it shall come to pass in 4. Et erit in die illa, pudefient
that day, that the prophets shall be Prophets, quisque 4 visione sua,
ashamedevery oneofhis vision, when ubi prophetaverint; et non in-
he hath prophesied; neither shall duent vestem pilosam ut mentian-
they weararoughgarmenttodeceive. tur.

Zechariah proceeds with the same subject, but in other
words and in another mode of speaking, and says, that so
great would be the light of knowledge, that those who had
previously passed themselves as the luminaries of the Church
would be constrained to be ashamed of themselves. And he
farther shows how it was that so great and so gross errors
had arisen, when the whole of religion had been trodden
under foot, and that was because Satan had veiled the eyes
and minds of all, so that they could not distinguish between
black and white.

And such ignorance has been the source of all errors
under the Papacy. How great has been the stupidity of
that people, as they have indiscriminately admitted what-
ever their ungodly teachers have dared to obtrude on them ?
And in their bishops themselves, and in the whole band of
their filthy clergy, how great a sottishness has prevailed, so
that they differ nothing from asses? Forartizans, and even
cowherds, surpass many of the priests and many of the
bishops, at least in common prudence. While then there
was such ignorance in these asses, there could not have been
any difference made between truth and falsehood. And
then when they put on fine rings, and adorn themselves with
a forked mitre and its ornaments, and also display their
crook, and appear in all their pontifical splendour, the eyes
of the simple are so dazzled, that all think them to be some
new gods come down from heaven. Hence these prelates
were beyond measure proud, until God stripped off their
mask: and now their ignorance is well known, and no one
among the common people is now deceived.

How then is it, that many are still immersed in their own
errors? Because they wish to be so; they close their own
eyes against clear light. The kings themselves, and such as

CHAP. XIII. 4. COMMENTARIES ON ZECHARIAH. 887

exercise authority in the world, desire to be in their filth,
and are indifferent as to any kind of abomination ; for they
fear lest in case of any innovation the common people
should take occasion to raise tumults. As they themselves
wish to remain quiet, hence it is that they defend with a
diabolical pertinacity those superstitions which are abun-
dantly proved to be so. And the people themselves neither
eare for God nor for their own salvation. Hence then it is,
that almost all, from the least to the greatest, regard these
asses, who are called prelates, as the most ignorant, and yet
they submit to their tyranny. However this may be, the
Lord has yet discovered the shame of those who had been a
little while ago almost adored.

This is what Zechariah now declares, Ashamed, he says,
shall all the Prophets be in that day, every one for his own
vision, when they shall have prophesied. And the concession,
of which we have spoken, is not without reason ; for when
the brawling monks about thirty years ago ascended their
pulpits, or the prelates, who theatrically acted their holy
rites, there was nothing but what was divine and from
heaven. Hence with great impudence they boasted them-
selves to be God’s messengers, his ministers, vicars, and
pastors ; though the name of pastors was almost mean in
their esteem ; but they were Christ’s vicars, they were his
messengers, in short, there was nothing which they dared
not to claim for themselves. The Prophet ridicules this sort
of pride, and seems to say, “ Well, let all their trumperies
be prophecies ; and all their babblings, let these be for a
time counted oracles: but when they shall thus prophesy,
_ the Lord will at length make them ashamed, every one for
his vision.”

It follows, And they shall not wear a hairy garment that
‘they may lie ; that is, they shall not be solicitous of retain-
ing their honour and fame, but will readily withdraw from
courting that renown which they had falsely attained. It
appears from this place that Prophets wore sordid and hairy
garments. Yet interpreters do not appropriately quote those
passages from the Prophets where they are bidden to put on
sackcloth and ashes ; for Isaiah, while announcing many of

388 THE TWELVE MINOR PROPHETS. LECT. CLXIII.

his prophecies, did not put on sackcloth and ashes, except
when he brought some sad message. The same also may
be said of Jeremiah, when he was bidden to go naked. But
it was a common thing with the Prophets to be content with
a hairy, that is, with a sordid and mean garment. For
though there is liberty allowed in external things, yet some
moderation ought to be observed; for were I to teach in a
military dress, it would be deemed inconsistent with com-—
mon sense. There is no need of being taught as to what
common decency may require. The true Prophets accus-
tomed themselves to hairy garments in order to show that
they were sparing and frugal in their clothing as well as in
their diet: but they attached no sanctity to this practice,
as though they acquired some eminence by their dress, like
the monks at this day, who deem themselves holy on account
of their hoods and other trumperies. This was not then
the object of the Prophets ; but only that by their dress they
might show that they had nothing else in view but to serve
God, and so to separate themselves from the world, that
they might wholly devote themselves to their ministry.
Now the false Prophets imitated them; hence Zechariah
says, they shall no more wear a hairy garment, that is, they
shall no more assume a prophetic habit. |

His purpose was, not to condemn the false Prophets for
wearing that sort of garment, as some have supposed, who
have laid hold of this passage for the purpose of condemn-
ing long garments and whatever displeased their morose
temper ; but the Prophet simply means, that when purity
of doctrine shall shine forth, and true religion shall attain
its own honour, there will be then no place given to false _
teachers ; for they will of themselves surrender their office,
and no longer try to deceive the unwary. ‘This is the real
meaning of the Prophet: hence he says, that they may le.
We then see that hairy garments are condemned on account
of a certain end—even that rapacious wolves might be con-
cealed under the skin of sheep, that foxes might introduce
themselves under an appearance not their own. ‘This de-
sign, and not the clothing itself, is what is condemned by
Zechariah. He afterwards adds—

CHAP. XIII. 5. COMMENTARIES ON ZECHARIAH. 389

5. But he shall say, I am no 5. Et dicet, Non sum ego pro-
prophet, I am an husbandman; for pheta, vir agricola ego sum; quia
man taught me to keep cattle from Adam (vel, homo) docuit me pasto-
my youth. rem esse é pueritia mea.

_ He describes repentance in this verse more fully. When
Paul wished to exhort the faithful to newness of life, he said,
“Tet him who has stolen, steal no more; but rather work
with his own hands, that he may relieve the wants of others.”
(Eph. iv. 18.) Paul notices two parts of repentance,—that
thieves are to refrain from acts of dishonesty and wrong,—
and that they ought to labour in order to aid others and
relieve their wants. So also Zechariah mentions these two
particulars,—that false prophets will give up their office,—
and that they will then spend their labour in doing what is
right and just, supporting themselves in a lawful and inno-
eent manner, and affording aid to their brethren.

Having spoken already of the former part, he repeats the
same thing again, J am not a prophet. It is then the first
thing in repentance, when they who had been previously the
servants of Satan in the work of deception, cease to deal in
falsehoods, and thus put an end to their errors. Now fol-
lows the progress,—that they who lived before in idleness
and in pleasures under the pretext of sanctity, willingly
_ devote themselves to labour, and continue no longer idle
and gluttonous as before, but seek to support themselves by
just and lawful employment. It would not then have been
enough for him to say, J am no prophet, had he not added,
Iam an husbandman ; that is, I am prepared to labour, that
I may support myself and aid my brethren.

A half reformation might probably succeed with many at
this day. Were many monks sure that a rich mess would
continue to them in their cloisters, and were also the mitred
bishops and abbots made certain that nothing of their gain
and profit would be lost to them, they would easily grant a
free course to the gospel. But the second part of reforma-
tion is very hard, which requires toil and labour: in this
case the stomach has no ears, according to the old proverb.
And yet we see what the Prophet says,—that those are they
who truly and from the heart repent, who not only abstain

390 THE TWELVE MINOR PROPHETS. LECT. CLXIII

from impostures, but who are also ready to get their own
living, acknowledging that they had before defrauded the
poor, and procured their support by rapine and fraud.

The Prophet no doubt speaks of impostors, who were then
numerous among the Jews; and there were also women who
boasted that they were favoured with a prophetic spirit ;
and the true prophets of God had to contend with these
sorceresses or wise women, who had ever intruded themselves —
during a confused state of things, and undertook the office
of teaching. As then there were at that time many idlers
who lived on superstition, rightly does the Prophet send
them away to cultivate the land. So at this day there are
many brotherlings who hide their ignorance under their
hood, and even all the papal clergy, under the sacred vest-
ment, as they call it; and were they unmasked, it might
easily be found out, that they are the most ignorant asses.
Now, as the Lord has abundantly discovered their baseness,
were they to acknowledge that they have been impostors,
what would remain for them, but willingly to do what they
are here taught? that is, to become husbandmen instead of
being prophets.

As to the end of the verse, some retain the word Adam ;
others render it man; and generally the word Adam means
man in Scripture. But they who think that Zechariah
speaks of the first man, adduce this reason,—that as this
necessity of “ eating his bread by the sweat of his face” (Gen.
iii, 9) was imposed on all mankind after the fall, so also all
his posterity were thus taught by Adam their first parent;
but this interpretation seems too far-fetched. I therefore
take the word indefinitely ; as though he had said, “ I have
not been taught by any master, so as to become capable to
undertake the prophetic office; but I am acquainted only
with agriculture, and have made such progress, that I can
feed sheep and oxen; I am indeed by no means fit to take
upon me the office of a teacher.” I take the passage simply
in this sense.

With regard to the verb °33)7, ehenni, MIP, kene, means
to possess, to acquire ; but as ae word MJjpb, jibe which
signifies a flock of sheep or cattle, is derived from this verb,

CHAP. XIIL5. COMMENTARIES ON ZECHARIAH. 391

the most learned interpreters are inclined to give this mean-
ing, “Man has taught me to possess sheep and oxen.” I
am however disposed to give this rendering, as I have already
stated, “ Man has taught me to be a shepherd.”

The import of the whole is,—that when God shall discover
the ignorance, which would so prevail in the Church, as that
the darkness of errors would extinguish as it were all the
light of true religion, then they who repent shall become so
humble, as to be by no means ashamed to confess their igno-
rance and to testify that they had been impostors as long as
they had under a false pretence assumed the office of pro-
phets. The Spirit of God then requires here this humility
from all who had been for a time immersed in the dregs of
falsehood, that when they find that they are not fit to teach,
they should say, “I have not been in school, I was wholly
ignorant, and yet I wished to be accounted a most learned
teacher; at that time the stupidity of the people veiled my
disgrace: but now the light of truth hath shone upon us,
which has constrained me to feel ashamed ; and therefore I
confess that I am not worthy to be heard in the assembly,
and I am prepared to employ my hands in labour and toil,
that I may gain my living, rather than to deceive men any
longer, as I have hitherto done.”

PRAYER.

Grant, Almighty God, that as thou hast been pleased to draw us
at this day, by the light of thy gospel, out of that horrible dark-
ness in which we have been miserably immersed, and to render
thy face so conspicuous to us in the person of thy only-begotten
Son, that nothing but our ingratitude prevents us from being
transformed into thy celestial glory,—O grant, that we may make

1 For another man hath possessed me from my youth.—Newcome.

__ For I have been in a state of slavery from my youth —Henderson.
The latter is a very loose paraphrase; the first is the literal rendering ;
“ another” ‘need not have been put in. “ Disclaiming all pretensions to
the character of a prophet, he shall profess himself to be no other than a

Parasites te setbersiry. postin: by, thoes heer Int
ine may te ren lebe, from his youth.”—Blayney.

line may be ed x propel ty Parttor,
in my youth.—Ed.

392 THE TWELVE MINOR PROPHETS. LECT. CLXIV.

such advances in the light of truth, that every one of us may be
ashamed of his former ignorance, and that we may freely and

‘ ingenuously confess that we were lost sheep, until we were by
thy hand brought back into the way of salvation; and may we
thus proceed in the course of our holy vocation, until we shall at
length be all gathered into heaven, where not only that truth
shall give us light, which now rules us according to the capacity
of our flesh, but where also shall shine on us the splendour of
thy glory, and shall render us conformable to thine image, through
Jesus Christ our Lord.—Amen.

:
Lecture One Bundred and Sixty-fourth,

6. And one shall say unto him, What 6. Et dicit ad eum, Quid plage
are these wounds in thine hands? Then ist inter manus tuas? et dicet,
he shall answer, Those with which Iwas Quia percussus sum in domo ami-
wounded in the house of my friends. | corum meorum.

Here the Prophet, in order to finish what we explained
yesterday, says that such would be the discipline among the
new people after having repented, that each in his own house
would chastise his sons and relatives: and it is an evidence
of perfect zeal, when not only judges perform their office in
correcting wickedness, but when also private individuals assist
to preserve public order, each according to his power. It is
indeed true that the use of the sword is not allowed us, so
that the offender may be punished by his neighbour: but as it
was always allowed by the law of God, that when the matter
did not come before a public tribunal, friends might inflict
punishment, Zechariah, alluding to this custom, says, that
though they who unjustly claimed the prophetic office and
spread abroad false and impious errors, should not be visited
with capital punishment, yet such would be their zeal for
true religion, that friends would privately chastise such as
they found to be of this character.

If any one objects and says, that these two things are in-
consistent,—that false Prophets were punished with death,
and that they were only chastised with stripes or scourges.
To this I answer, that Zechariah does not speak precisely of
the kind and mode of punishment, but says generally, that
false teachers, even in the estimation of their parents, were

CHAP. X1I1.6. COMMENTARIES ON ZECHARIAH. 393

worthy of death ; and that if they were treated more gently
they should yet suffer such a punishment, that they would
through life be mutilated and ever bear scars as proofs of
their shame.

We may at the same time gather from the answer what
proves true repentance Say will one, (it is put indefinitely,)
or it will be said, What mean these wounds in thine hands ?
Then he will say, I have been stricken by my friends. The
Prophet shows that those who had previously deceived the
people would become new men, so as patiently to bear cor-
rection ; though it might seem hard when the hands are
wounded and pierced, yet he says that the punishment,
which was in itself severe, would yet be counted mild, for
they would be endued with such meckness as willingly to
bear to be corrected. Some apply this to Christ, because
Zechariah has mentioned wounds on the hands; but this is
very puerile ; for it is quite evident that he speaks here of
false teachers, who had for a time falsely pretended God’s
name. As then they say, that they were friends by whom
they were smitten, they acknowledge themselves worthy of
such punishment, and they murmur not, nor set up any
complaint.’ It now follows—

7. Awake, O sword, against my 7. Gladie, (vel, framea,) expergis-
Shepherd, and against the man that cere super pastorem meum, et super
is my fellow, saith the Lord of hosts: virum socium meum, dicit Iehova

1 This verse may be thus rendered—
When one shall say to him,
« Why are these wounds in thine hands ?”
Then he will say,
“ Because I have been smitten at home by my friends,” or
by my lovers, ‘27ND. -

Grotius, Blayney, and Henderson, consider the “ wounds” or stripes,
punctures or marks, to have been those made in honour of some idol, and
ascribed to friends for the purpose of escaping punishment: but the ob-
vious meaning is that stated by Calvin—that they were the wounds in-
flicted by the nearest relatives, particularly mentioned in the 3d verse,
“and pierce him shall his father and his mother,” &c. Marckius, Adam
Clarke, and Henderson, agree with Calvin in repudiating the notion that
this verse is to be understood of the crucifixion of our Saviour,—a notion
commonly entertained by Papal expositors: but Henry and Scott refer to
the sentiment without condemning or approving it. Both Jerome and
Theodoret refer, as it is done here, to the punishment inflicted by the
mon and it is strange that any sound expounder could do otherwise.

394 THE TWELVE MINOR PROPHETS. LECT. CLXIV.

smite the Shepherd, and the sheep exercituum; percute pastorem, et
shall be scattered; and I will turn dispergentur oves; et reducam
mine hand upon the little ones. manum meam super parvulos,

It was pleasant and delightful to hear what the Prophet
said at the beginning of the chapter, for he promised that a
fountain would be opened, by which the Jews might cleanse
away all their filth, and that God, having been reconciled,

would be bountiful to them. As then he had promised so

blessed and happy a state, what he had said before might
have been so taken, even by the true and faithful servants
of God, as though the condition of the Church were to be
after that time free from every trouble and inconvenience ;
hence Zechariah anticipates such a conclusion, and shows
that the happy state which he had promised was not to be
so looked for, as though the faithful were to be free from
every affliction, for God would in the meantime severely try
his Church. Though then God had promised to be bountiful
to his Church, he yet shows that many troubles would be
mixed up with its prosperity, in order that the faithful
might prepare themselves to endure all things.

This discourse may indeed appear abrupt, but its different
parts harmonise well together, for God so regulates his
benefits which he bestows on his Church in this-world, as
ever to try it in various ways. What is here said was espe-
cially necessary, since very grievous afflictions were nigh at
hand: for, as it is evident from history, that nation was on
the borders of despair when the coming of Christ approached.
This then is the reason why the Prophet seems at the first
view to join together things so contrary. For what he has
hitherto:promised tended to prepare the faithful to bear all
things patiently, inasmuch as deliverance was nigh. But in
the meantime it was needful that they should be expressly
encouraged to persevere, lest they should succumb under the
extreme evils which were not far distant.

The sum of the whole is, that before the Lord would
cleanse his Church and bring it back to perfect order, very
grievous calamities were to intervene, for a dreadful disorder
there must be when God smites the very shepherds; and
the apostrophe, when God addresses the sword, a thing void

eee

CHAP. XIII. 7. COMMENTARIES ON ZECHARIAH. 395

of reason, is very emphatical. It is much more striking
than if he had said, “ A sword shall be raised against my
shepherds and against my ministers, so that the flock shall
be dispersed.” But the metaphor, as I said, is much more
expressive, when God directs his words to the sword itself ;
Awake, watch, O sword,—how? against my shepherd.

Most of our interpreters confine this passage to the per-
son of Christ, because in Matth. xxvi. 31, this sentence is
quoted, “ Smite the shepherd, and the sheap shall be scat-
tered:” but this is no solid reason; for what is said of a
single shepherd ought probably to be extended to the whole
order. When God says in Deut. xviii. 15, “ A prophet will
I raise up from the midst of you,” though mention is indeed
_ made of one Prophet only, yet God includes all the Pro-
phets ; as though he had said, “ I will never deprive you of
the doctrine of salvation, but in every age will I show that I
care for you, for my Prophets shall be ever present, by whose
mouth I shall make it known that I am near you.” This
passage is quoted as referring to Christ, and very suitably,
because all the Prophets spoke by his Spirit, and at length
he himself appeared, and by his mouth the heavenly Father
spoke familiarly with us, and fully explained his whole mind,
as it is said in the first chapter to the Hebrews, “In various
_ ways and often did God speak formerly to the fathers by the
Prophets, but now in these last times by his only-begotten
Son.” As then Christ possesses a supremacy among the
Prophets, and hence rightly applied to him are the words of
Moses ; so also as he is the head and prince of shepherds,
this pre-eminence justly belongs to him. But what is said
by the Prophet is however to be viewed as a general truth.
In short, God threatens the people, and declares that there
would be a dreadful disorder; for they would be deprived
of their shepherds, so that there would be no government
among them, or one in great confusion.

The word SY, omit, is rendered by some, kindred, (con-
tridulis—one of the same tribe,) by others, kinsman, (consan-
guineus—one of the same blood,) and by others, one con-
nected, (co-herens,) that is, with God; and they have con-
sidered that this passage cannot be understood of any but

396 THE TWELVE MINOR PROPHETS. LECT. CLXIV.

of Christ alone: but they have taken up, as I have said, a

false principle. The Greek version has citizen (rov trodcrnp,)

and some render it, as Theodotion, kindred (c¥upvAov—one

. of the same tribe.) Jerome prefers the rendering, one con-

nected or united with me (cohwrentem mihi.)' The word,

according to the Hebrews, means an associate, a neighbour,

or a friend, or one in any way connected with us. God, I

have no doubt, distinguished pastors with this title, because’
he gave a representation of himself by them to the people ;

and the more eminent any one is, the nearer, we know, he

is to God: and hence kings and judges, and such as exercise

authority, are called his sons. So also pastors are called

his associates, for they spend their labour in building up the

Church. He is the chief Pastor, but he employs his minis- .
ters to carry on his work. This is the reason why they are
called the associates of God, that is, on account of the con-
nection between them, for they are co-workers with God, as
Paul also teaches us. In short, the Prophet calls pastors
the associates of God in the same sense in which Paul calls
them fellow-workers. (cuvepyous, 1 Cor. iii. 9.)

Having said that the sword was permitted, nay, com-
manded, to rise against the shepherd, he immediately adds,
that the sheep were dispersed. We then see that in these
words is set forth a calamity that was to be feared, and
which the people were not able to escape, in order that the
faithful might not be too much disheartened, as though God
would disappoint them, but that they might stand firm
amidst grievous troubles and violent commotions. Since

1 Much has been written about this word, but unnecessarily. It occurs
about nine times in Leviticus, and nowhere else but here, and is rendered
“ neighbour,” and, “ one another.” Lev. vi. 2; xviii. 20, &e. “ Against
the man who is near into me,” is Newcome’s version; Henderson’s is, “ who
is united to me;” and Blayney paraphrases the two words thus, “ him
that is next to me in favour and authority,” conceiving that the word 723,
is not simply a man, but one superior to others in strength, power, or autho-
rity.” To deduce from this word an argument in favour of our Lord’s
divinity seems an over-strained criticism. A neighbour, it is true, is one
of the same nature with ourselves, but he is also a member of the same
society, and of a similar station in the community, on which account he is
especially called a neighbour. The view that Calvin takes of the word,
is no doubt the correct one; and the same is taken by Newcome, Arch-
bishop Secker, and Blayney.

CHAP. XIIL 7. COMMENTARIES ON ZECHARIAH. 397

then this disorder was nigh, Zechariah bids the faithful to
continue firm and patiently, and quietly hope, until God
showed himself again propitious to them, and those evi-
dences of his favour appeared of which he had before spoken.
We now see what the design of the Prophet was. But we
must especially notice, that it is a sure presage of the
people’s ruin and destruction when pastors are taken from
them ; for when God intends to keep us safe, he employs
this instrumentality, that is, he raises up faithful teachers,
who rule in his name; and he rules them by his Spirit, and
fits them for their rank and station: but when he strikes
them, he not only forsakes the people, but also shows that
he is the avenger of wickedness, so that the people them-
selves are destroyed. This is the import of the Prophet’s
words.

But this, as I have already observed, was fulfilled in
Christ ; for he accommodated the passage to himself when
his disciples fied from him. Though they were but a small
flock, being very few in number, yet they were scattered and
put to flight. In that case then, as ina mirror, appeared
how truly it had been said by Zechariah, that the scattering
is nigh when a pastor is smitten.

By the word sword, he means affliction ; for though Christ
was not slain by a sword, yet crucifixion and violent death
are fitly designated by the word sword.

It follows at the end of the verse, And I will turn my hand
to the little ones. Some consider that the little ones would
be exposed to many evils, because the Lord would ever hold
his rod in his hand to chastise them. But the Prophet, I
have no doubt, meant what is far different,—that God would
show mercy to them, when the body of the people had been
as it were torn into many parts. For all the godly might
have been wholly dejected when their shepherds were taken
away, and when the people were become like a straying
flock. God then comes to their aid, and testifies that his
hand would be extended over the miserable and the poor
ones, who had been almost overwhelmed by a mass of evils.

This passage is also very serviceable to us in the present
‘State of the Church: for we see how God has lately cut off

398 THE TWELVE MINOR PROPHETS. LECT. CLXIV.

many pastors, so that what is called the Church is become
like a mutilated body. We also see that God often deprives
of good and faithful pastors those who have abused his truth,
or with impious contempt rejected it. We might then in
this case be terrified and cast off all hope of salvation, were
we not to remember what Zechariah teaches us here, even
that though the Church were contemptible in the world, and
though the faithful were few in number, and all of them ex-
posed to calamities, yet God’s hand will be over them, so as
to gather for himself again a Church from the torn members.
This is the import of the whole. It follows—

8. And it shall come to pass, that 8. Et erit in tota terra, dicit Ie-
in all the land, saith the Lord, two hova, portio duse (vel, duorum) in
parts therein shall be cut off and die; ea excidentur, morientur, et tertia
but the third shall be left therein. residua erit in ea.

He goes on with the same subject; for he reminds the
faithful, that though God had resolved to restore his Church,
and though his blessing would be evident, yet very heavy
afflictions were not far distant; as though he had said,
“ God will give you a serene heaven and a bland air, that
the land may bring forth its fruit ; but still there is a heavy
tempest impending, and ye shall not be exempt from storms
and hail. But when God has laid waste a part of the land,
he will bless you with corn and wine, so that you shall have
sufficient support.” So also in this place he says, “ God
wili protect his Church, and will also be propitious to it, for
he will wash away all the filth of wickedness, and will give
to you faithful pastors, when he has removed the impostures
of Satan: but in the meantime most grievous afflictions
await you, and a hard state of things, and difficult to be
borne, must be expected ; for God will appear as though he
intended to destroy his people: such will be the scattering.”

For this reason he says, that there will be through the
whole land the most grievous calamities: 7’'wo parts, he says,
shall die ; the third only shall remain.

We now sce how all these things agree, and how the
Prophet’s words harmonize. In short, he means, that what
he had before promised respecting the future favour of God,

CHAP. XII. 8. COMMENTARIES ON ZECHARIAH. 399

does not belong indifferently to all, or to the whole body of
the people, but to the faithful, whom God will in a wonderful
manner deliver from ruin; for of the people God will only
save the third part, as he had already resolved to destroy
the other two parts. The intention of the Prophet is now
by no means doubtful.

But we hence conclude, that what God daily promises to
his Church is not to be extended indiscriminately to all, for
many falsely profess his name: but he knows his own, as
Paul says, and therefore exhorts them to depart from ini-
quity. (2 Tim. ii. 16.) Let us then know that promises of
God’s favour do not appertain to hypocrites: for though he
has decreed to deal kindly and graciously with his Church,
he yet continues to diminish it, so that the third part only
remains safe. Whenever then we speak of God’s mercy to-
wards his Church, and of his aid and help, let us ever bear
in mind the cleansing of which Zechariah now speaks, that
God will reserve the third part, while the greater portion ever
runs headlong into ruin. It is then enough that the third
part should be delivered from destruction. But this verse,
as it has already appeared, ought to be applied to the king-
dom of Christ.

Literally we read, the mouth of the two; but *5, pi, is to
be taken metaphorically for part or portion. A part then of

_the two in it, or two parts in tt, (the plural is joined with
the singular, as often is the case,) shall perish, shall be cut
of. The verb 3, caret, means to cut off; and then Yj,
guo, signifies to die or tosink. Though he understands the
same things by the two words, it is not yet an unmeaning
repetition ; for it might have seemed hard and unreasonable
that only a third part of God’s people should remain. This
diminution of the Church might have disturbed the minds
of many, and might have appeared incredible: hence the
Prophet, in order to confirm what in itself seemed a para-
dox, says, they shall die, they shall perish; it has been
so decreed, and you are not to contend with God; for given
up to ruin shall the greater number be, while a few only
shall remain: the third part then shall remain in it. It
follows—

400

9. And I will bring the third part
through the fire, and will refine
them as silver is refined, and will
try them as gold is tried : they shall
call on my name, and I will hear
them: I will say, It is my people;
re they shall say, The Lord is my

od.

THE TWELVE MINOR PROPHETS.

LEOT. CLXIV.

9. Et ducam (vel, venire faciam)
tertiam partem per ignem; et con-
flabo eos sicuti confiatur argentum:
et examinabo eos sicuti probatur
aurum: ipse invocabit nomen meum,
et ego respondebo ei; et dixi, (vel,
dicam,) populus meus est; et ipse
dicet, Iehova Deus meus.

Zechariah proceeds further here, that when God shall cut
off two parts of the people, he will yet save the third for ~
this end—that it might be proved by various kinds of trials,
and be made to bear many afflictions. With regard to the
two parts, the Lord did not afflict them in order to turn
them to repentance, but resolved wholly to destroy them.
The third part then is reserved for salvation ; and yet it is
necessary even for them to be cleansed through many afflic-
tions.

Very useful is this doctrine; for we hence first conclude
that many, not only from the world, are led into perdition,
but also from the bosom of the Church: for when three hun-
dred shall profess to worship God, one hundred only, says
Zechariah, will be saved. There are always among the people
many hypocrites; nay, the grains lie hid in the midst of
much chaff and refuse ; it is therefore necessary to devote
to ruin and eternal death a larger number than those who
shall be saved. Let us then not envy the ungodly, though
their prosperity may disturb us and cause us to grieve.
(Ps. xxxvil. 2.) We think them happy; for while God
spares and supports them, they deride us and triumph over
our miseries. But under this circumstance, the Holy Spirit
exhorts us to bear patiently our afflictions ; for though fora
time the happiness of the ungodly may goad us, yet God
himself declares that they are fattened in order to be pre-
sently slain, when they shall have gathered much fatness.
This is one thing.

Then it is in the second place added, that after the greater
part, both of the world and of the Church, (at least such as
profess to belong to it,) shall be destroyed, we cannot be
retained in our position, except God often chastises us. Let
‘us then remember what Paul says, that we are chastised by
the Lord, that we may not perish with the world ; and the

CHAP. x111.9. COMMENTARIES ON ZECHARIAH. 401

metaphors which the Prophet adopts here are to the same
purpose ; for he says, I will lead them through the fire. He
speaks here of the faithful whom God has chosen into sal-
yation, and whom he has reserved that they might continue
safe: yet he says, that they shall be saved through fire,
that is, hard trials. But he sets forth this still more clearly,
He will prove them, he says, as silver and gold.’ The stubble
and the chaff, as John the Baptist teaches us, are indeed
east into the fire, (Matt. iii. 12,) but without any benefit ;
for the fire consumes the refuse and the chaff, and whatever
is corruptible. But when the gold and the silver are put in
the fire and are purified, it is done that greater purity may
be produced, and also that what is precious in these metals
may become more apparent: for when the silver is drawn
out of the mine, it differs not much from what is earthy.
The same is the case with gold. But the furnace so puri-
fies the gold and silver from their dross, that they attain
their value and excellency. Hence Zechariah says, that
when God casts his faithful people into the fire, he does this
according to his paternal purpose in order to burn out their
_ dross, and thus they become gold and silver who were before
filthy and abominable, and in whom much dross abounded.
We see then that the elect of God, even those who may
be rightly counted his children, are here distinguished from
the reprobate, however they may profess God’s name and
worship.

Now this passage is not inconsistent with that in Isaiah,
“T have not purified thee: as silver and gold, for thou hast
been wholly consumed.” (Is. xlviii. 10.) Though God tries
his elect by the fire of afflictions, he yet observes modera-
tion ; for they would wholly faint were he to purify them to
the quick. It is however necessary to pass through this

1 I would render the first lines of this verse thus—
~ And I will bring the third part into the fire,
And will purify them as he who purifies silver,
or, as the purifier of silver,
And will try them as he who tries gold,
or, as the trier of gold.

_ The participle following “ as” I regard as active, and not passive, as made
by the Punetuists 2d.
VOL. V. 2c

402 THE TWELVE MINOR PROPHETS. LECT. CLXIV.

trial of which the Prophet now speaks: and thus the state
of the Church is here described—that it ought to be always
and continually cleansed, for we are altogether unclean ;
and then, after God has washed us by his Spirit, still many
spots of uncleanness remain in us ; besides, we contract other
,pollutions, for it cannot be but that much contagion is de-
rived from those vices by which we are on every side sur-
rounded,
He now adds, He will call on my name, and I will answer
him.’ With this consideration God mitigates what was in
itself hard and grievous. It is hard to see so many dreadful
evils, when God treads under foot the greater part of the
world, and when his vengeance bursts forth on the Church
itself, so that his severity on every side fills us with fear.
But this also is added—that we are daily to feel the fire, as
though God meant to burn us, while yet he does not consume
us. Hence the Prophet shows how these miseries are to be
sweetened to us, and how sorrow becomes not too grievous ;
for we are tried by the cross and the scourges and chastise-
ments of God in order that we may call on his name. Hear-
ing follows calling; and nothing can be more desirable than
this. The Prophet then proves from the happy effect, that
there is no reason for the faithful to murmur against God,
or impatiently to bear their evils, because being purified
they can now really flee to him.
Were any to ask, whether God can by his Spirit only draw
the elect to true religion? If so, why is this fire of afflic-
tion and hard trial necessary? The answer is, that he speaks

1 The singular number “he,” or rather “it,” refers to “ the third part”
at the beginning of the verse. Henderson renders these lines literally,
«Tt shall invoke my name,” &c. According to our version and Neweome,
this is partly done. It would be better in a translation to adopt the plural
throughout—

They shall call on my name,

And I will answer them ;

And I will say, “ My people are they ;”
And they will say, “ Jehovah is our God.”

There is a conversive } wanting before “say” in the third line, for the
verb is in the past tense ; it is supplied by the Septwagint, the Syriac, and
the Arabic, Here is an instance of manifest omission, not supplied by
any MSS., but by the early versions.— Ed.

CHAP. XIIr.9. COMMENTARIES ON ZECHARIAH. 403

not here of what God can do, nor ought we to dispute on
the subject, but be satisfied with what he has appointed.
It is his will then, that his own people should pass through
the fire and be tried by various afflictions, for this purpose—
that they may sincerely call on his name. We must at the
same time learn that it is the true preparation by which the
Lord brings back the elect to himself, and forms in them a
sincere concern for religion, when he tries them by the cross
and by various chastisements ; for prosperity is like mildew
or the rust. We cannot then look to God with clear eyes,
except our eyes be cleansed. But this cleansing, as I have
said, is what God has appointed as the means by which he
has resolved to render his Church submissive. It is there-
fore necessary that we should be subject, from first to last,
to the scourges of God, in order that we may from the heart
call on him ; for our hearts are enfeebled by prosperity, so
that we cannot make the effort to pray. But this consola-
tion is ever to be applied to ease our sorrows, when our flesh
leads us either to perverseness or to despair ; let this remedy
occur to us, that though chastisement is hard while it is
felt, it ought yet to be estimated by what it produces, as the
Apostle also reminds us in Heb. xii. 11. Let us especially
know that the name of God is then seriously invoked, when
we are subdued, and all ferocity, and all the indulgence of
the flesh, are corrected in, us: for we are like untamed
heifers, as Jeremiah says, when God indulges us. (Jer. 1.
10.) Hence the discipline of the cross is necessary, so that
earnest prayer may become vigorous in us.

He shows at last how God may be invoked, for we are
taught that he will be kind and propitious to us, whenever
called upon. It would not indeed be enough for us to groan
under the burden of afflictions, and to be thus awakened to
prayer, except God himself allured us and gave us hope of
favour. Hence the Prophet adds, J will say, My people they
are ; and they will say, Jehovah our God is he. The Prophet
in skort means, that unless the promises of God shine on us,
and invite us to prayer, no sincere prayer can ever be drawn
from us. How so? Because we first come to God by faith
alone, and this opens the gate to us, and all prayers not

404 THE TWELVE MINOR PROPHETS. LECT, CLXIYV.

founded on faith are rejected; and further, we know that
men naturally dread the presence of God, and will do so
until he gives them a taste of his goodness and love. Hence
what Zechariah says here is especially worthy of notice,—
that God’s word precedes, so that we may follow with con-
fidence, and be able to enter through the gate opened to

prayer, for except he first says, “ye are my people,” we can-

not claim the privilege of entering into his presence and say,
“thou art our God.” For who hath bound God to us, that
he should be a God to us? even he himself; for he hath
bound himself to us when he promised that we shall be his
people. There is then, as I have said, no right beginning to
prayer until we are taught that God is ready to hear our
prayers, as it is said in Ps. lxv. 23, “Thou God hearest
prayers, and all flesh shall come to thee.”

PRAYER.

Grant, Almighty God, that as thou seest that we are full of so
many sinful desires, which defile whatever purity thou hast con-
ferred on us by thy Spirit,—O grant, that we may daily profit
under thy scourges, and so submit ourselves to be ruled by thee,
as to become resigned and obedient, even when thou dealest with
us with unusual severity; and may we ever taste of the sweetness
of thy goodness in thy greatest rigour, and know that thou there-
by providest for our safety, and leadest us towards perfect purity,
from which we are as yet far distant, so that we may be obedient
to thee in this world, and become hereafter partakers of that
victory which Christ has procured for us, and enjoy with him his
triumph in thy heavenly kingdom.—Amen.

CHAP. X1v. 1, 2. COMMENTARIES ON ZECHARIAH.

405

CHAPTER XIV.

Lecture One Bundred and Sixty-Hfth.

1. Behold, the day of the Lord
cometh, and thy spoil shall be di-
vided in the midst of thee.

2. For I will gather all nations
inst Jerusalem to battle; and the
shall be taken, and the houses

ified, and the women ravished; and

1. Eece dies venit Iehove, et
dividentur spolia tua in medio tui.

2. Et congregabo omnes gentes
contra Ierusalem in preelium, et
capietur urbs, et diripientur domus ;
mulieres stuprabuntur; et exibit

half of the city shall go forth into cap-
tivity, and the residue of the people
not be cut off from the city.

dimidia pars urbis in exilium, et
residuum populi non excidetur ex
urbe.

ZECHARIAH pursues the same subject as in the preceding
chapter: for having promised a joyful and happy state to
the faithful, who despising their indulgences in Chaldea had
returned to their own country, he now reminds them that
their peaceful condition in Judea would not be without many
trials and troubles; and therefore he exhorts them to pa-
tience, lest they should faint in their adversities, and repent
of their return.

Some apply this chapter to the time of Antichrist, some
_Yefer it to the last day, others explain it of the destruction
of the city which happened in the reign of Vespasian ; but
I doubt not but that the Prophet meant here to include the
calamities which were near at hand, for the city had not yet
been built, the Jews having been much harassed by their
neighbours ; and we also know how atrocious was the
tyranny which Antiochus exercised: in short, there was a
continued series of evils from the time the city and the
temple began to be built till the coming of Christ. As then
the Jews, who had preferred foreign countries to their own,
might have boasted of their lot and despised their brethren,
as though they had foolishly and thoughtlessly removed from
foreign lands, and had been too precipitate in returning, God
designed to declare by the mouth of Zechariah what evils

1 This was not done till the time of Nehemiah, who returned to Judea
about ninety years after the first return under Zerubbabel, and several
years, probably thi thirty or forty, after the date of this prophecy. —Ed.

406 THE TWELVE MINOR PROPHETS. LECT. CLXV.

were at hand, that the faithful might with a courageous
mind be prepared to undergo their trials, and that they
might never succumb under any evils, for the Lord had pro-
mised more to them than what they could have attained in
Chaldea and other countries. Having now explained the
meaning of the Prophet, I shall come to the words.’

Behold, he says, the day shall come to Jehovah, and divided

shall be thy spoils in the midst of the city. By the demon-

strative particle Behold, the certainty of the prophecy, as it
has been elsewhere said, is intimated ; for the Prophet points
out as by the finger what could not yet be comprehended by
human minds. And he says, that the day would come to
Jehovah, that they might know that they would suffer a just
punishment when the Lord treated them in this manner;
for men, we know, indulge themselves and seek pleasures,
and when God seems not to deal kindly with them, they
raise a clamour as though he were too severe. Hence the
Prophet reminds them, that so great a calamity would not
come without a cause, for God would then execute his judg-
ment. He does not expressly describe it, but he speaks as
though he summoned them before God’s tribunal. Now
when we understand that we have to do with God, it avails

1 Dathius truly says, that interpreters have toiled much in the explana-
tion of this chapter, some taking the words in a spiritual sense, others
maintaining that what is here said was fulfilled before the coming of Christ,
and a third party holding that all is as yet unfulfilled. He was disposed
on the whole to assent to the opinion of Grotius, the same in part with
that of Calvin,—that this prophecy, as well as some in the preceding chap-
ters, were fulfilled in the times of the Maccabees. See 1 Mace. vi. 26, &c.
He indeed admits that this theory does not remove all the difficulties,
but leaves less than any other.

Marckius doubted not but that the beginning of this chapter is a pro-
phecy concerning the destruction of Jerusalem by the Romans, and he
quotes Jerome, Cyril, and Theodoret as having expressed the same opinion.
Lowth, Scott, Adam Clarke, and Henderson take the same view. But the
sequel of this chapter may be better explained by the events which fol-
lowed the attacks of the oreo kings on Jerusalem, (see 2 Mace.
iv.,) than by the events which followed the ruin of that city by the Ro-
mans. Blayney viewed the contents of this chapter, and much of what
is found in the preceding chapters, as yet unfulfilled: and so does Newcome
in part.

Baws is doubtful whether this chapter and the preceding are to be
understood of the whole period from the Prophet’s days to the days of the
Messiah, or to some events during that time, or to Christ’s coming and
the setting up of his kingdom upon the ruins of the Jewish polity. d.

CHAP. XIv.1,2. COMMENTARIES ON ZECHARIAH. 407

us nothing to murmur. It is then better to be silent when

God is set forth as being in the midst of us, for it is certain
that he will not in chastising us exceed what is just.

_ But here is described a hard affliction; for Zechariah in-
timates that the city would be exposed to the will of ene-
mies, so that they would divide at pleasure their spoils in the
very midst of it. What conquerors snatch away, they after-
wards in private divide among themselves; and we know
that many cities have been plundered, when yet the con-
querors have not dared to expose to view their spoils. But
the Prophet means here that there would be no strength in
the Jews to prevent their enemies from dividing the spoils
at their leisure in the midst of the city.

He afterwards adds, I will gather all nations against Jeru-
salem. He confirms what I have already said, that God
would be the author of those calamities, and thus he puts a
restraint on the Jews, that they might not expostulate with
him respecting the severity of their punishment. He then
shortly intimates, that the nations would not come by chance
to attack Jerusalem ; and that whatever commotions would
arise, they could not be ascribed to chance or to fortune, or
to the purposes of men, but to the decree of heaven. He
then bids them to look to God, that they might humble
themselves under his mighty hand, according to what Peter
also does. (1 Pet. vy. 6.) He might have said in a briefer
manner, “ All the nations shall conspire ;’ but he ascribes
this to God, and says, that he will bring them, like a prince,
who collects an army, which he commands to fight under his
- banner. And by naming all nations, he reminds them that
their trials would not be light ; for such would be the union
of enemies, and so large would be their number, that Jeru-
salem would be brought nigh to utter ruin. But afterwards
he subjoins a consolation to moderate the grievousness of
__ that calamity: yet he says first—

+ Taken shall be the city, plundered shall be the houses, and
= tlie women shall be ravished. What usually happens to a
~ city taken by storm, the citizens of Jerusalem, the Prophet

says, would have to endure. It is indeed an extreme out-
rage, when women are rayvished by enemies; and then,

408 THE TWELVE MINOR PROPHETS. LECT. CLXV.

poverty is often more grievous than death ; and yet he says,
that when deprived of their substance they would have to
witness an outrage more hard to be borne than death itself,
because their women would be subjected to such a disgrace.
He adds, that half part of the city would depart. He had
said before that a third part only would be saved; but he
now seems to be inconsistent with himself. But as to num-
ber we need not anxiously enquire, as I have elsewhere re-
minded you; for the Prophets often mention half part and
then the third, when yet they mean the same thing. It is
the same as though he had said, that the destruction would
be so great, that hardly half of them would remain alive.
Now follows the consolation which I have mentioned,—
that the residue of the people would not be exterminated from
the city. By these words the Prophet teaches them, that
though hard would be the condition of the city, as it would
be reduced nearly to a waste, yet they who having returned
to their country sincerely worshipped God, would be blessed;
for the Church would ever remain safe, and that how much
soever God might lessen the number, yet a part of the
Church, however small, would be kept safe. The object then
of the Prophet is to comfort the faithful, that they might
sustain whatever evils might be at hand, and look for what
God promises, even that a Church would again emerge,
and that God would really prove that Jerusalem was not in
vain his sanctuary, where he would bless the remnant which

escaped, and escaped through his wonderful favour. He
afterwards adds—

Then shall the Lord go forth, 3. Et egredietur Iehova, pugnabit
si fight against those nations, as contra gentes istas, sicut die quo proe-
when he fought in the day of battle. _liatus est in die preelii.

Zechariah here amplifies the favour of God,—that he
will go forth openly, and avowedly carry on war against
all the enemies of Jerusalem. It was not indeed a small
mitigation of their evils, that a part of the Church would
be saved. But the Prophet declares here what is still far
better,—that when God afflicted his Church, and suffered
it to be violently assailed by enemies, he would become at

CHAP. XIV. 3. COMMENTARIES ON ZECHARIAH. 409

length the avenger of all the wrongs they might have done.
We know how we are wounded and tried, when God gives
loose reins to the ungodly, and when they grow wanton in
their wickedness and triumph, insult God, and almost spit
as it were at the very clouds. When therefore the ungodly
thus petulantly exult, and God in the meantime hides him-
self and is still, it is difficult to wait patiently for the issue.
Hence the Prophet promises that God will become the
avenger, after having allowed his Church to be for a time
chastised by ungodly and wicked enemies.
- Go forth, he says, shall Jehovah. We know the meaning
of this metaphorical expression. The Prophets sometimes
extend the phrase, “ Go forth shall God from his holy
place,” as though they said—that the Jews would find by
experience that God’s name is not invoked in vain in his
temple, and that it has not been said in vain, that God is
seated between the cherubims. But the Prophet seems here
to speak of God generally, as going forth armed from his
recesses to resist the enemies of his Church. Go forth then
shall God ; for he had for a time concealed his power. Ina
like manner, we know that God hides his face from us when
he brings us no help, and when we also think that we are
neglected by him. As then God, as long as he hides his
power, seems to be without power, hence the Prophet says
here, Go forth shall Jehovah, and he will fight against these
nations.
_ By these words he intimates, that there is no reason for
the faithful to envy their enemies, even when all things go
on prosperously with them ; for they will at length find that
they cannot injure the Church without God undertaking its
cause, according to what he has promised, “I will be an
enemy to thine enemies.” (Ex. xxiii. 22.) But as thisisa
thing difficult to be believed, he calls to mind ancient his-
tory,—

As in the day, he says, in which he fought in the day of
battle. Some confine this part to the passage through the
Red Sea; but I think that Zechariah includes all the in-
stances which God had given to the Jews to prove that they
were the objects of his care. God then, not only once, not

410 THE TWELVE MINOR FROPHETS. LECT. CLXV. —

at one time, nor in one manner, had put forth his power,
that the Jews might plainly see that they became conquerors
through his aid. This is what Zechariah means. He in
effect says, “ Both you and your fathers have long ago found
that God is wont to fight for his Church ; for he has honoured
you with innumerable victories; you have been often over-
whelmed with despair, and his favour unexpectedly shone
upon you, and delivered you beyond all that you hoped for:
you had often to contend with the strongest enemies; they
were put to flight, even when ye were wholly unequal to
them in number, and yet God bestowed upon you easy vic-
tories. Since then God has so often and in such divers ways
cast down your enemies, why should you not hope for the
same aid still from him ?”

We hence see why the Prophet now refers to the ancient
battles of God, even that he might by facts confirm the Jews
in their hope, and that they might not doubt but that God
was endued with power sufficiently strong to subdue all the
ungodly, for he loses none.

And he adds, in the day of battle, even when there is need
of help from heaven. He indeed calls it the day of engage-
ment or contest, for so the word 2), koreb, properly
means. When therefore it was necessary for God to engage
with enemies, then his power appeared: ‘‘ There is hence
no reason for you hereafter to doubt, but that he will still
prevail against your enemies.” We know that this mode of
speaking is frequently and commonly used by the Prophets,
that'is, when they adduce examples of God’s favour and
power, by which he has proved that there is in him alone
sufficient help for the deliverance of his Church.

It behoves us now to apply to ourselves what is here said,
for Zechariah did not only speak for the men of his age, or
for those of the next generation, but he intended to furnish the
Church with confidence till the end of the world, so that the
faithful might not faint under any trials. Whenever then
the ungodly prevail, and no hope shines on us, let us re-
member how often and by what various means God has
wonderfully delivered his Church as it were from death ; for
it was not his purpose only once to help and aid his own

7 ——— 7;

411

CHAP. XIv. 4. COMMENTARIES ON ZECHARIAH.

people, but also to animate us, that we at this day may not
despond, when we endure evils with which the fathers for-

merly struggled. He then adds—

4. And his feet shall stand in that
day upon the mount of Olives, which
is before Jerusalem on the east ; and
the mount of Olives shall cleave in
the midst thereof toward the east and
toward the west, and there shall be
a very great valley; and half of the
mountain shall remove toward the
— and half of it toward the
south.

4, Et stabunt pedes ejus in die
illa super montem Olivarum, qui est
é regione Ierusalem ab Oriente; et
scindetur mons Olivarum a dimidia
parte sui ab Oriente ad Occidentem
(vel, versus Orientem et Occiden-
tem) vallis magna valde; et dis-
cedet dimidia pars montis ad Aqui-
lonem, et dimidia pars ejus ad
Meridiem.

He continues the same subject, that God’s power would
be then conspicuous in putting enemies to flight. He in-
deed illustrates here his discourse by figurative expressions,
as though he wished to bring the Jews to see the scene
itself; for the object of the personification is no other but
that the faithful might set God before them as it were in a
visible form ; and thus he confirms their faith, as indeed it
was necessary ; for as we are dull and entangled in earthly
thoughts, our minds can hardly rise up to heaven, though
the Lord with a clear voice invites us to himself. The Pro-
phet then, in order to aid our weakness, adds a vivid repre-
sentation, as though God stood before their eyes.

Stand, he says, shall his feet on the mount of Olives. He
does not here promise a miracle, such as even the ignorant
might conceive to be literal; nor does he do this in what
follows, when he says, The mount shall be rent, and half of
it shall turn to the east and half to the west.’ This has

1 « This sign,” [God’s feet standing on the mount,] says Kimchi, “ is a
vod the clearing of the Gentiles who came against Jerusalem, and who
fall scattered about.” The Targum gives this paraphrase, “ He
shall be revealed in his power.” “ The rending,” says Drusius, “ signi-
fies the flight of the nations, who, on finding God fighting against them,
shall flee away in all directions: so that the mountain on which the
besiegers fixed their camp shall seem as though divided imto parts.”
Theodoret’s language is to the same purpose; he regarded the mountain
as symbolic of the enemies assembled against the city—%gos zaAu civ
Odrayya ray rorsuiny, Ke.
Marckius’s view of the text is as follows: This mountain rendered
access on the east to the city and temple difficult, and intercepted the
morning light and the flowing of waters in that direction, both which are

412 THE TWELVE MINOR PROPHETS. LEOT. CLXV.

never happened, that mount has never been rent: but as
the Prophet could not, under those grievous trials, which
might have overwhelmed the minds of the godly a hun-
dred times, have extolled the power of God as much as the
exigency of the case required without employing a highly —
figurative language, he therefore accommodates himself, as
I have said, to the capacity of our flesh.

The import of the whole is,—that God’s power would be
so remarkable in the deliverance of his Church, as though
God manifested himself in a visible form and reviewed the
battle from the top of the mountain, and gave orders how
everything was to be done.

He says first, Stand shall his feet on the mount of Olives.
Why does he not rather say, “In the city itself?’ Even
because he meant by this mode of speaking to show, that
God would watch, that he might see what would be neces-
sary for the deliverance of his Church. All these things, I
know, are explained allegorically,—that Christ appeared on
the mount of Olives, when he ascended into heaven, and
also, that the mount was divided, that it might be passable,
and that the apostles might proceed into the various parts
of the world, in order that they might assail all the nations:
but these are refinements, which, though they please many,
have yet nothing solid in them, when they are by any one
properly considered. I then take a simpler view of what
the Prophet says,—that God’s hand would be sufficiently
conspicuous, whenever his purpose was to aid his miserable
and afflicted Church.

The same view is to be taken of what follows, that a great
valley would be in the middle, for the rent would be one half
towards the north and the other half towards the south. It
is the same thing as though he had said, that Jerusalem was
as it were concealed under that mountain, so that it was

referred to afterwards in verses 7 and 8. God's descent on this mountain
was a sign of his great displeasure with that nation, and the rending of the
mountain was emblematic’ of a way being made open for the gospel to
spread throughout the world. And he regarded the Lord’s coming in the
next verse as his coming in the ministration of the gospel to render it suc-
cessful through the world by means of his saints, his apostles, and mini-
sters.— Ed.

CHAP. XIV.5. | COMMENTARIES ON ZECHARIAH. 413
hid, but that afterwards it would be on an elevated place, as
it is said elsewhere, “‘ Elevated shall be the mountain of the
Lord,” say both Isaiah and Micah, “above all mountains.”
(is. ii. 2; Mic. iv. 1.) That hill, we know, was small; and
yet Isaiah and Micah promise such a height as will surpass
almost the very clouds. What does this mean? Even that
the glory of the God of Jerusalem will be so great, that his
temple will be visible above all other heights. So also in
this place, Rent, he says, shall be the mount of Olives, so that
Jerusalem may not be as before in a shaded valley, and have
only a small hill on one side, but that it may be seen far and
wide, so that all nations may behold it. This, as I think,
is what the Prophet simply means. But those who delight
in allegories must seek them from others. It now follows—

5. And ye shall flee to the valley
of the mountains; for the valley of
the mountains shall reach unto Azal:

ea, ye shall flee, like as ye fied from
before the earthquake in the days
of Uzziah king of Judah: and the
Lord my God shall come, and all the
saints with thee.

5. Et fugietis in vallem montium
(vel, per Mest jp quia pertinget val-
lis montium Azal (alii vertunt,
ad proximum ; alii ad excelsum :) et
fugietis sicuti fugistis 4 facie motus
diebus Uzi regis Iehudah ; et veniet
Tehova, Deus meus; omnes sancti
tecum.

The Prophet says again, that God’s presence would be
terrible, so that it would put to flight all the Jews; for
though God promises to be the deliverer of his chosen peo-
ple, yet as there were still mixed with them hypocrites, his
language varies. But we must further observe, that though
the Lord may appear for our deliverance, it yet cannot be
but that his majesty will strike us with fear; for the flesh
must be humbled before God. What the Prophet then says
is the same as though he had said, that the coming of God,
which he had just mentioned, would be fearful to all, not
only to open enemies whom he would come to destroy, but
also to the faithful, though they knew that he would put
forth his power to save them. And thus the Prophet seems
to reason from the less to the greater; for if the faithful,
who look anxiously for God, yet tremble and quake at his
presence, what must happen to his enemies, who know that
he is against them? As then the Prophet bids here the

414 THE TWELVE MINOR PROPHETS. LECT. CLXV.

faithful to be prepared reverently to look for God, so also he
shows that he will be dreadful to all the ungodly, in order
that the elect might not hesitate to flee to his aid and to
rely on him.

Flee, he says, shall ye through the valley of the mountains.
Some imagine this to have been a valley so called, because
it was of long extent, stretching through chains of moun-
tains ; but we read nothing of this in Scripture. It seems
to me probable, that valleys of the mountains were all those
places called, which were rough, impassable, and intricate.
Since then there was much wood, and no easy passage
through these countries, the Prophet says that there would
be a long valley, which never was before, but which the
rending, of which he had spoken, would produce. And for
the same purpose he adds, Reach shall the valley of the moun-
tains to Azal. This I think is a proper name of a place ;'
yet some render it, next; but I see not for what reason.
The meaning then is,—that where there were previously
many hills which were not passable, or even mountains
through which it was difficult to penetrate, there would be
one continuous and even valley to a place very remote.

And he says, that flight would be hasty, as an the days of
Uzziah, king of Judah; for it appears from sacred history
that Judea was then shaken with a terrible earthquake.
The Jews, as they are bold in their conjectures, suppose that

1 So thought Kimchi, Drusius, Grotius, Newcome, and also Henderson.
Jerome renders it “ proximum—nearest or next,” i. ¢., the temple. The
verb OND3, with a prefixed }, rendered, “ Ye shall flee,” occurs three times
in this verse, and may be the Niphal of DND, to stop or close up, as well
as the second person plural of D3, to flee. The Septuagint, the Targum,
Symmachus, and the Arabic, take the first meaning, which Dathius and
Blayney have adopted: then the verse would be as follows,—

5. And closed up shall be the valley of the mountains,

Reach shall the valley of the mountains to Azal ;

Yea, closed up shall it be, as it was closed up

At the earthquake, in the days of Uzziah, king of Judah.
There are two objections to this version; the one is, that “ valley” is femi-
nine, and “closed up” is masculine; and the other is, that ‘251, “from
the presence,” before “ earthquake,” is not a suitable proposition to come
after “closed up:” but to “flee from the presence of,” or from, the earth-

uake, is an appropriate language. Hence the verse itself clearly shows

that the right version is that which has been adopted by most of modern

critics. —Ed.

OHAP. XIV. 5. COMMENTARIES ON ZECHARIAH. 415

this happened when Uzziah approached the altar to burn
incense to God; and Jerome has followed them. But at
what time that earthquake happened is not certain. Amos
says that he began to prophecy two years after an earth-
quake, (Am. i. 1;) but for what cause the earth was then
shaken we nowhere read: and yet we learn from this as well
as from other passages, that it was an awful sign and pre-
sage of God’s vengeance. God then intended to announce
to the Jews a dreadful calamity, when he thus shook the
eazth. And for the same purpose also does Zechariah now
say, that the flight would be precipitous, as when the Jews
betook themselves to flight, as it were in extreme despair,
in the time of Uzziah. As then ye fled from the earthquake,
so shall ye flee now. A long time had indeed intervened
from the death of Uzziah to the return of the people ; hence
the Prophet intimates that it would be an unusual calamity,
for the like had not happened which had caused so much
terror to the Jews for many ages.

But we must remember what I have said—that this com-
ing of God is not described as fearful for the purpose of
threatening the Jews; but rather in order to show that the
ungodly would not be able to stand in the presence of God,
as he would terrify even those for whose aid he would come
forth. And we must also observe what has been stated—
that God varies his address by his Prophets ; for now he
speaks to the whole Church, in which hypocrites are mingled
with the sincere, and so threatenings must be blended with
promises, and then, he directs his words especially to the
elect alone, to whom he manifests his favour.

He says at length, And come shall Jehovah, my God. The
Prophet repeats what he had said shortly before—that God’s
power would be made evident to the Jews, as though they
saw it with their eyes. There is indeed no necessity to sup-
pose that God would actually descend from heaven ; but he
teaches us, as I have said, that though God’s power would
be for a time hidden, it would at length appear in the deli-
verance of his elect, as though God descended for the pur-
pose from heaven. He calls him his God, in order to gain
more credit to his prophecy. He no doubt thus courageously

416 THE TWELVE MINOR PROPHETS. LECT. CLXV.

assailed all the ungodly, to whom promises as well as threat-
enings were a mockery ; and he also intended to support
the minds of the godly, that they might not doubt but that
this was promised them from above, though they heard but
the voice of a mortal man. The Prophet then with great -
confidence claims God here as his God, as though he had
said—that there was no reason for them to judge of what he
said by any worldly circumstance or by his person; in short,
he declares here that he was sent from above, that he did
not rashly intrude himself, so as to promise anything which
he himself had invented, but that he was favoured with a
divine mission, so that he represented God himself.

And this also is the object of the conclusion, which has
been overlooked by some. All the saints with thee. There
seems to be here a kind of indignation, as though the Pro-
phet turned himself away from his hearers, whom he ob-
served to be in a measure prepared obstinately to reject his
heavenly doctrine ; for he turns his discourse to God. The
sentence seems indeed to lose a portion of its gracefulness,
when the Prophet speaks so abruptly, Come shall Jehovah
my God, all the saints with thee. He might have said “all
the saints with him:” but as I have said, he addresses God,
as though he could not, on account of disgust, speak to
malignant and perverse men, and this serves much to con-
firm the authority of his prophecy ; for he not only declares
boldly to men what was to be, but also -appeals to God as

1 The greatest number of MSS. have “and” before “all saints,” as
well as the Septuagint, the Targum, the Syriac, and the Arabic. The
three last have also “ his” before “saints.” Very many MSS., the Sep-
tuagint, the Targum, and the early versions, have “ with him,” instead of
“with thee.” Then the best reading would be,—

And come shall Jehovah my God,

And all his saints with him.
Blayney proposes another version,—

And Jehovah shall come,

The God of all holy ones with thee.

He considers that Jerusalem, addressed in the second person in verse
first, is addressed here, “ with thee,” and that what is meant is, that God,
the protector of all holy ones, all true believers, would march as it were
with Jerusalem as its ally against the nations beforementioned in verse
third. Taking the text as it is, the rendering is no doubt literal: but the
best authorities are in favour of the text as amended above.—Zd.

CHAP. XIv. 6,7. COMMENTARIES ON ZECHARIAH. 417

his witness ; nay, he seems as though he had derived by a
secret and familiar colloquy what he certainly knew was
committed to him by God. But by saints, as I think, he
understands the angels ; for to include the holy patriarchs
and kings, would seem unnatural and far-fetched: and
angels, we know, are called saints or holy in other places, as
we have seen in the third chapter of Habakkuk ; and they
are called sometimes elect angels. In short, the Prophet
shows, that the coming of God would be magnificent ; he
would descend, as it were, in a visible manner together with
his angels, that men’s minds might be roused into admira-
tion and wonder. This is the meaning.

6. And it shall come to pass in 6. Et erit, die illo non erit lumen
that day, that the light shall not be pretiosumet coagulatum (ad verbum
, nor dark: est, non erit lumen pretiositatum et

coagulationum. )
7. But it shall be one day which 7. Et erit, die uno (ille notus est
shall be known to the Lord, not Iehovz) non dies, neque nox ; et erit
day, nor night: but it shall come to (aut, accidet) ad tempus vesperti-

Pee ieee at evening-time it shall num, ut sit lumen.
ight.

The Prophet confirms what we have already observed—
that the Church would be subject to many troubles and com-
motions, so that the faithful should not enjoy the common
light, but be more miserable than men in general. And he
has ever the same object in view, to prepare the faithful to
exercise patience, and to remind them that they are not to
promise themselves such enjoyments in the holy land, as
though they were to be free from the trials of the cross.
Lest then they should deceive themselves with vain hopes,
he sets before them many evils and many calamities, that
they might confidently wait for the aid, of which he had
spoken, while immersed in thick darkness, and hardly able
to distinguish between day and night. But the rest shall
be considered to-morrow.

PRAYER.

Grant, Almighty God, that since thou hast deigned to separate
us to be thy peculiar treasure, and leadest us daily under thy
banner, and invitest us so kindly and gently by the voice of thy

VOL.¥. 2D

418 THE TWELVE MINOR PROPHETS. LECT. CLXVI.

gospel,—O grant, that we may not reject so great a kindness, nor
render ourselves unworthy of our holy calling; and whatever
evils must be borne by us, may we sustain them with resigned
minds, until having at length finished the contests by which thou
wouldst now exercise and prove our faith, we shall be received
into that blessed rest, which is laid up for us in heaven, and has
been purchased for us by the blood of thine only-begotten Son.
—Amen.

Lecture One Mundred and Sixty-sirxth.

We explained shortly yesterday why the Prophet says,
that there would be for some time no difference between
day and night ; it was to prepare the faithful for all changes,
and to show that they are not to promise themselyes any-
thing certain or sure in this world. Days and nights re-
volve throughout all seasons of the year, but the Prophet
shows that there would be an uncertain time, as though it
were twilight, or that there would not be constant light, but
light mixed with darkness. The two verses ought to be con-
nected together, when he says, Jn that day there shall not be
precious light and mingled light, or, on the contrary, thick
darkness. What he says afterwards, Jn that day there shall
not be day or night, is disjoined by some, but not rightly, as
we shall presently see.

But with regard to the words, light of preciousnesses, it is
agreed among all writers that the word Np ikarut, means
what is excellent. As to this word then there is no ambi-
guity ; for the Prophet means that it shall not be a light
day, such as is wont to be during a clear sky. But as to the
second word, interpreters differ. It is written NB)’, ako-
phaun : a kopha means to coagulate, to become thick:
hence }INDP’, skophaun, signifies density or dense darkness.
Some think it to be in construction ; and others, that },
vau, is to be put in; and this is probable, as we may see
from the context, though yet it may have a twofold mean-
ing. If indeed we join these two words, the Prophet may
understand that the light would not be very clear, and that
there would not be thick darkness. But we may take the

i ae

CHAP. XIV. 6, 7. COMMENTARIES ON ZECHARIAH. 419

light of densities for that which is steady and fixed, which
gains such strength, that it cannot be darkened. But I pre-
fer a different view: we know that the copulative in Hebrew
is often taken adversatively ; and this exposition is the most
suitable-—that there would not be clear light, but on the
contrary, a density, that is, thick darkness, which would
obscure the light of the sun, or hinder the eyes of men from
enjoying clear light. This seems to be the meaning of our
Prophet, In that day there shall not be light, that is, that day
shall not be clear, that is, so far that it can be numbered
among fair and bright, or clear days; but on the contrary,
there will be densities, that is, it will be a cloudy time, for
much darkness will fill the sky, and prevent men to see the
sun.!

As to the subject itself, it is sufficiently apparent what
the Prophet meant ; for as I said yesterday, and have again
reminded you, it was to be a perilous time, so that the miser-
able Jews would hourly and every moment be filled with
fear, as they should see many dangers around them; and
there would ever be some appearance of a sudden change.
As when we find the south wind blowing, and the heavens
covered with clouds, a shower is expected, and every one
keeps within doors, and they who travel dare not proceed

1 In favour of } instead of * before PROP, there are many MSS., the
Keri and all the early versions. The word means condensity, that is, of
as it answers to night in the next verse; it may then be rendered

* thick darkness.” The 1 following a negative may often be rendered
“nor.” The first idea of 1° is bright, splendid, clear; and then, as what
commonly belongs to what is bright, &c.,—precious, excellent. It is here
in the plural, but has the meaning of an adjective—a mode of speaking
common in Hebrew. It is evident that this verse is more fully explained
in the next; there can then be no difficulty about the construction and

the —
6. And it shall be in that day,
That there will be no clear light nor thick darkness:
7. But one day will that be, known to Jehovah,
No day, and no night;
But it shall be, at the time of the evening,
That there will be light. ,

By “one day” we are to understand a peculiar day, distinguished from
every other. ‘To separate the two verses, as isdone by Henderson, seems
not at all right: and his rendering of the second line, “ That there shall
not be the light of the precious orbs,” bears on it hardly any trace of the
Original.— Ed.

420 THE TWELVE MINOR PROPHETS. LECT. CLXVI.

lest a storm overtakes them ; so also the Prophet says, that
this time would be like cloudy and dark days.

The same is the meaning of what he adds, I¢ shall be one
day, when it shall not be day and night ; as though he had
said, that there would not be any settled state of weather.
Interpreters have given a very different view—that it would
be neither day nor night. Some give this reason, because the
Lord will rule his Church by faith; and we indeed know
that our salvation is hid under the safe keeping of faith.
Others give an entirely different meaning,—that the Lord
will so fill heaven and earth by his own brightness, that
there will be no need for the sun and the moon, according
to what is said by Isaiah, “ Shine to thee shall not the sun
by day nor the moon by night; but to thee shall Jehovah
be an eternal light.” (Isa. lx. 19.) But these are mere re-
finements. The real meaning of the Prophet, I doubt not,
is,—that men would be in continual trepidation, as when
the air is in various ways agitated, when clouds arise, when
the thunder is heard, and when the light of the sun dis-
appears. When such is the state of the sky, men we know
fear, for there is hardly a distinction between day and night.
Thus our Prophet warns the faithful as to future events, and
prepares them for patience, lest any storm should overwhelm
them, and they should despond when overtaken by it, but
that they might look for what had been foretold, even for
darkness mixed with light, which would be a continual
twilight: and the word, twilight, the ancients have said, is
derived from one signifying what is doubtful (crepusculum
@ crepero.)

But we must also notice what he afterwards says, that
this day would towards evening be light. He here intimates,
that there will ever be a joyful end to the troubles of the
faithful. Though then they were tossed by many cares,
and troubled with various kinds of fear, as though they were
in darkness, yet he says, that the evening would be clear.
And this ought to be carefully observed, for with this solace
alone is the Spirit wont to ease the sorrows of the godly,
that is, that after God has for a while tried them, there will
come shortly an end, and that a joyful one, to all their evils,

CHAP. XIV. 6, 7. COMMENTARIES ON ZECHARIAH. 421

so that God will shine on them like the sun in its meridian
splendour. He calls, in short, the attention of the faithful
to this end, because God makes thus a distinction between
the elect and the reprobate; for though he afflicts both
alike, and overwhelms them as with darkness, there is yet
light prepared for his elect ; and after having suffered them
for a time to lie in darkness, he will make them at length
to emerge into clear light ; but he deprives the reprobate of
every hope.

This is the subject which the Prophet now handles; as
though he had said,—“ There is no reason for the faithful
to be disheartened by adversities, when darkness on all sides
surrounds them ; for the Lord will at length restore light
to them, of which it was needful for them to be deprived for
atime.’ But Zechariah speaks not here of one day, but of
a period which would be like a dark day, even until Christ
by his coming restored the full light, as the Sun of Righteous-
ness, according to what he is called by Malachi.

Then he says, that this day is known to Jehovah, in order
that the faithful might depend on his good pleasure, and not
too anxiously enquire about an event hidden from them and
the whole world. The day then is known, says Zechariah,
only to God, though he speaks of things well known, and
which the Jews had at length to know by experience. But
his object must be regarded, for his purpose was to restrain
the godly, that they might not unnecessarily torment them-
selves, for we are wont to be too curious to know things:
when God’s design is to calm us, and to make us rely on his
providence, then many thoughts come across our minds, and
toss us here and there, and thus we torment ourselves with
anxiety. As then this disease is innate in human nature,
the Prophet supplies a seasonable remedy,—that the faithful
are to allow themselves to be ruled by God, and to follow
the example of their father Abraham, “ The Lord will pro-
vide :” when he was in extremity and no escape was open he
committed himself to God’s providence. So also Zechariah
says, that it would be entirely dependent on the will of God
alone, now to cover the heavens with darkness, and then to
restore the sun, and also to blend darkness with light ; and

422 THE TWELVE MINOR PROPHETS. LECT. CLXVI.

nothing is better for men than to check themselves, and not
to enquire more than what is right, nor take away anything
from God’s power, for whenever men murmur against God’s
judgments, it is the same thing as though they wished to
penetrate into heaven, and concede nothing to him except
what they themselves think right. Then, in order to check
this presumption, the Prophet says, that this day is known
to Jehovah, so that the faithful might patiently wait until
the ripened end should come, for our curiosity drives us here
and there, so that we always wish to be certain about the
end, “ How long is this to endure?” and thus we complain
against God ; but when we are not able to subordinate our
minds to his will, then we break forth as it were into a
furious temper.

We hence see how useful a doctrine this clause contains,
where the Prophet sets God as the judge and the arbitrator
of all events, so that he afflicts the Church as long as it
pleases him, sets bounds to adversities, and regulates all
things as it seemeth good to him; and he also covers the
heavens with thick clouds, and takes away the sight of the
sun. All this then is what the Prophet would have us to

know is in God’s power, and directed by his counsel. It
now follows—

8. And it shall be in that day, that 8. Et accidet die illo, Exibunt
living waters shall go out from Je- aque vive é Ierusalem; medium
rusalem; half of them toward the earum ad mare Orientale, et me-
former sea, and half of them toward dium earum ad mare novissimum,
the hinder sea: in summer and in (vel, posterius,) estate et hyeme
winter shall it be. erunt.

Here is subjoined a more cheering prophecy,—that the
grace of God would yet prevail. Whatever evils, and
troubles, and dangers, and fears, and diseases awaited the
faithful, he yet says that in such miseries they would still
be made happy. And this ought to be carefully observed,
for nothing can be more suitably found to alleviate our sor-
rows than to put in the balance God’s benefits on one side,
and on the other the punishments and chastisements which
he brings on us; for as God’s mercy and kindness always
greatly preponderate, it cannot be but that we shall be able

CHAP. XIv. 8. COMMENTARIES ON ZECHARIAH. 425

to say with holy Job, “ If good things have we received from
the Lord’s hand, why should we refuse evil things?” (Job
ii. 10.) This then is what Zechariah sets before us,—that
though the Church may be harassed by many cares, and
subject to many fears, and terrified by many dangers, and
be as it were in trepidation, yet the grace of God, if rightly
viewed, is sufficient to administer invaluable comfort, for go
_ forth shall living waters from Jerusalem.’

This prophecy no doubt refers to the kingdom of Christ,
and this may be sufficiently proved by other passages. The
Prophet then has hitherto spoken of the many afflictions,
which were nigh at hand, in order that the Jews might not

faint or entirely fail; but he now directs their minds to the

kingdom of Christ, from whence they were to look for not
only a deliverance from all evils, but also the full restitution
of the Church, and as it were the renovation of the world.

There is here no doubt an implied contrast between living
waters and those which soon dry up: hence he says, that
they would flow continually summer and winter.” Judea,
we know, was subject to want of water, and there were no
waters around Jerusalem, except the spring of Siloam, which
had waters in abundance, and supplied the wants of the
citizens. But the Prophet promises living waters, which
would not be like occasional streams, but flow continually.
At the same time he seems to regard something higher. As
by living waters he understands those which are spiritual,
so he compares these waters with all those streams which
are earthly; as though he had said, “ the fountain from
which the two streams arise is inexhaustible, so that its ex-
uberance shall never fail, but shall send forth streams from
one sea to the opposite sea, and shall water the farthest
regions of the earth.”

__ By the eastern sea many understand the Lake Asphaltes,
but it seems to me more probable that the Prophet speaks

1 « Living, that is, running waters. This ge refers to the wide
effusion of divine knowledge from Jerusalem when restored.” —Newcome.
The Gospel blessings are often mentioned as waters. See Is. lv. 1; Jer.
ii. 13; Ezek. xlvii.1; John iv. 10. “Perennial waters” is the rendering
of Dathius.— Ed.

* “Tn those countries most springs failed during summer.”—Newcome.

424 THE TWELVE MINOR PROPHETS. LECT. CLXVI.

of the Persian Sea,’ for if he had said that the waters would
go forth to that lake, the distance would be very short ; but
he meant on the contrary to show, that the copiousness of
the waters would be so large and abundant that though they —
would pass through the whole earth, yet their flow would
never cease. By the hinder sea he no doubt meant the
Mediterranean. The import of the whole is,—that though
the earth were previously dry, yet such would be the abun-
dance of waters as to be sufficient for all, not only as in for-
mer times to the inhabitants of Jerusalem, but also to all the
Jews in whatever part of the country they might dwell.

Now, since the language is metaphorical, we must bear in
mind what I have lately said,—that here is set forth the
spiritual grace of God; nor is it a new thing to apply the
word waters to the Spirit of God: “TI will pour forth waters
on the dry land and rivers on the thirsty land” (Is. xliv.
3;) and again, “I will give clean waters.” (Ezek. xxxvi.
25.) Thereis a twofold reason why Scripture gives the name
of waters to the Holy Spirit,—because he performs the two
offices of cleansing and of watering: for we are like barren
and dry land, except the Lord by his Spirit from heaven
gives us new vigour and conveys moisture to us. As then
the earth derives moisture from heaven, that it may produce
fruit, so also we must have conferred on us by the hidden
power of the Spirit whatever vigour we may possess. Since
then Zechariah promises a fountain of living waters, he
understands that God’s grace would be offered to all the
Jews, so that they might drink and be satisfied, and no more
be exposed as formerly to the want of water.

If any one objects and says, that this interpretation seems
forced, the answer is ready at hand, which is this,—that as it
is certain that the prophet here speaks of the kingdom of
Christ, this rule is to be remembered,—That whatever is

1 Both Newcome and Henderson consider it to be the Lake Asphaltes
or the Dead Sea. The land of Canaan is here throughout contemplated,
and not the whole world, as Calvin and many others have thought. The
land of Canaan was emblematic of the land of the Church, the whole
world; hence what is promised to extend to the extremities of its borders
is to be understood, when it appertains to Christ’s kingdom, as extending
to the utmost limits of the earth.— Ed.

CHAP. XIv. 9. COMMENTARIES ON ZECHARIAH. 425

foretold of Christ’s kingdom, must correspond with its nature
and character. Since then the kingdom of Christ is spiri-
tual, there is no doubt but that when Scripture, as we have
seen, promises a large produce of corn and wine, an abun-
dance of all good things, tranquillity and peace, and bright
days, it intends by all these things to set forth the character
of Christ’s kingdom. We hence see what the prophet means
by living waters ; and then, why he says that they would go
forth to the east and to the west ; and lastly, why he adds,
that they would flow in winter as well as in summer. It
now follows—

9. And the Lord shall be 9. Et erit Iehova in regem super

over all the earth: in Hat dag ah totam terram:; die illo erit Iehova
there be one Lord, and hisname one. unus, et nomen ejus unum.

Here the prophet shows more clearly, and without using a
figurative language, what might otherwise be more obscure :
he says, that Jehovah would be king. Here Zechariah com-
pares the kingdom of Christ with those periods of misery and
calamities which had preceded, and which had continued
till the coming of Christ. We indeed know that there had
been the most dreadful scattering through the whole land,
since the time the ten tribes separated from the family of
David ; for since the body of the people ceased to be one,
they wilfully contrived ruin for themselves. When therefore
the Israelites fought against Judah, the wrath of God ap-
peared, the fruit of their defection. We indeed know that
David was not made king by the suffrages of men, but was
chosen by the decree of God. Hence when the kingdom of
Israel departed from the son of David, it was the same as
though they had refused to bear the authority of God him-
self, according to what he said to Samuel, “Thee have they —
not despised, but me, that I should not reign over them.”
_ (1 Sam. viii. 7.) And yet Samuel was only a governor for
a time over the people; but when the people through a
foolish zeal wished a king to be given them, God complains
that he was despised in not being allowed to reign over them
alone. This was more fully completed, when the ten tribes
separated themselves from the lawful kingdom which God
himself had established and had commanded to be inviolable.

426 THE TWELVE MINOR PROPHETS. LECT. CLXVI.

From that time then God was not their king. This is one
thing.

Afterwards we know that the kings of Israel joined them-
selves with the kings of Syria to overthrow the kingdom of
Judah, and that the Jews also sent for aid to the Assyrians,
and afterwards had recourse to the Egyptians. At length
the kingdom of Israel was cut off; then the kingdom of
Judah, and the city was destroyed and the temple burnt,
so that the worship of God for a time ceased. They after-
wards returned ; but we know they were ever oppressed by
hard and cruel tyranny : then they perceived that they were
unprotected, because they had refused to take shelter under
the wings of God. Though He had so often told them that
they would be safe and secure under his protection, they yet
refused that favour. Therefore the Jews then found to their
great loss that God'was not their king.

Hence when Zechariah now speaks of the restoration of
the Church, he rightly says, that Jehovah would be king ;*
that is, though the Jews had been torn asunder and pil-
laged by tyrants, though they had suffered many reproaches
and wrongs, yet God would become again their king, that
He might defend them against all unjust violence and keep
them under His protection. Nothing indeed can be more
blessed than to live under the reign of God ; and this highest
happiness is ever promised to the faithful.

We now understand the Prophet’s meaning as to this
part ; but he shows immediately after that this cannot be
hoped for, except the Jews really attended to true religion
and worshipped God aright and cast away their supersti-
tions. Hence he joins together these two things,—that
the condition of the people would be a happy one, because
God would undertake the care of them and perform the
office of a king,—and then, that God would be their king,
in order that he might be rightly and sincerely worshipped

1 It is added, “ over all the earth,” according to our version and New-
come and Henderson; but it ought to be, “ over the whole land,” as it
appears evident from the verses which follow ; and our version and New-
come render the same phrase “all the land” in the next verse, while Hen-
derson, more consistent with himself, but not with the meaning of the pas-
sage, retains the words, “ all the earth.” —£d.

CHAP. XIV. 9. COMMENTARIES ON ZECHARIAH. 427

by them: there shall be, he says, one Jehovah. Here the
Prophet briefly shows that the legitimate worship of God
cannot be set up, unless superstition be abolished. We in-
deed know that God is jealous, as he calls himself, so that
he cannot bear rivals: for when we devise for ourselves any
sort of deity, we instantly take from God what is his own.
The Prophet then teaches us, that God cannot be truly wor-
shipped, except he shines alone as the supreme, so that our
religion may be pure and sound. In short, he indirectly
condemns here those superstitions by which the earth had
been corrupted and polluted, and also the superstitions by
which true religion had been adulterated and the worship
under the law had been violated. For this reason he says,
that Jehovah would be one.’

He expresses this still clearer by saying, that his name
would be one. This second clause may indeed appear useless ;
for whatever can be said of God is comprehended in his one-
ness. But as we are wont by various artifices to cover super-
stitions, and ever devise new excuses and new disguises, by
which our impiety may seem specious and plausible, the
Prophet expressly adds here, that God’s name is one; as
though he had said, “It is not enough for men to declare
that they acknowledge one true God or one supreme deity,
except also they agree in some true and simple faith, so that
the name of this one true God may be celebrated on the
earth.” But the idea of the Prophet will become more clear
if we notice the difference between the one true God and the
name of the only true God, or the one name of God. All

? Henderson seems to have unnecessarily introduced another version,
In that day Jehovah alone shall be,
And his name alone.
The obvious meaning is, that there would be but “one Jehovah” acknow-
ledged, to the exclusion of all pretended deities, and that his “name”
would be one, to the exclusion of every other name. It is an announce-
ment suitable to the previous state of things, when many gods were ac-
knowledged, and many names given to them, under which they were
worshipped. Much more emphatical and expressive is the usual render-

ieee
In that day there shall be one Jehovah, and his name one.
Evra xipios tis, xui ro bvopa airy tv.—NSept.
“ One name” is mentioned, because the heathens pretended to worship the
true God under various names.— Ed.

428 THE TWELVE MINOR PROPHETS. LECT, CLXVI.

the pilosophers with one mouth teach, that there are not
many gods, but some supreme deity, who is the source of
divinity: and this is what has been believed by all heathen
nations. But in course of time they began to imagine that
from this source many gods have emanated; and hence has
come a multitude of false gods, so that some worshipped
Jupiter, others Mercury, others Apollo; not because they
thought that there are many gods partaking of original
divinity; but because they imagined that gods have pro-
ceeded from the supreme fountain. As then the Jews might
have sought subterfuges, and excused themselves by saying
that they did not in heart worship many gods, the Prophet
adds the second clause,—that the name of God is one ; which
means, that there is a certain way in which God is to be
worshipped, that there is a certain fixed rule, so that no one
is to follow what he himself may imagine to be right, and
that the majesty of God ought not to be profaned by various
errors, nor should men be lost each in his own notion, but
that all ought to attend to the voice of God, and to hear
what he testifies of himself.

We now then understand what the Prophet means: he
says first, that things would be in a happy state in Judea,
when God would be regarded as one, that is, when the whole
land had been cleansed from its defilements, and when true
religion again prevailed: but as this purity would not easily
obtain footing in the world, and as men easily decline from
it, he adds, that the name of God would be one, in order
that the Jews might understand that God cannot be rightly
worshipped except he be alone worshipped ; and that it can-
not be one, unless there be one faith, prescribed and certain,
and not alternating between diverse opinions, like that of
the heathens, whose religion is no other than to follow what
they themselves imagine or what they have derived from
their ancestors.

Now this is a remarkable passage: God distinguishes him-
self from all idols and his worship from all superstitions ;
and the more attentively we ought to consider what the
Prophet teaches us, because our inclination, as I have said,
to vanity, is so great, and this is what experience itself suffi-

CHAP. XIv.10. COMMENTARIES ON ZECHARIAH. 429
ciently shows, and we also see how easily superstition, like
a whirlwind, carries us away, and not only one superstition,
but innumerable kinds of superstition. The more then it
behoves us to notice this truth, so that the one name of God
may prevail among us, and that no one may allow himself
the liberty of imagining anything he pleases; but that we
may know what God ought to be worshipped by us. And
Christ also condemns for this reason all the forms of worship
which prevailed in the world, by saying to the woman of
Samaria, “ Ye know not what ye worship, we Jews alone,”
he says, “ know this.” (John iv. 22.) We hence see that this
one thing is sufficient to condemn all superstitions, that is,
when men follow their own fancies, and observe not a fixed
and unchangeable rule, which cannot deceive. It follows—

10. All the land shall be turned as

10. Vertetur tota terra quasi pla-
a plain from Geba to Rimmon, south

nities 4 Geba ad Rimmon versus

of Jerusalem ; and it shall be lifted
up, and inhabited in her place, from
Benjamin’s gate unto the place of
the first gate, unto the corner-gate,
and from the tower of Hananeel
unto the king’s wine-presses.

meridiem Ierusalem; et exaltabitur
et habitabitur loco suo, (sub se, ad
verbum,) a porta Ben-jamin ad locum
porte prime, ad portam angulorum,
et ab arce Chananeel ad torcularia
Regis.

The Prophet in this verse promises two things,—that the
city would be in a very prominent place, so as to be seen at
a distance, and also, that it would be a secure and peaceable
habitation.

With regard to the former part he says, Turned shall be
the whole land into a plain.’ We indeed know that Jerusalem
was situated with mountains around it, its foundations, as
it is said in Ps. lxxxvii. 1, were on the holy mountains. As
then the country was uneven on account of its many hills,
the Prophet says, that it would become a wide plain, so that
travelling would not be rough and difficult as before ; and
further, that Jerusalem would not be low in a deep place,
but would be on a plain, which would not prevent it from
being seen from whatever quarter the visitants might come.

1 I would render the words,—
All around shall the whole land be like a plain.
The verb 2D, means to turn or go round, to be in a cireuit.—E£d.

430 THE TWELVE MINOR PROPHETS, LECT. CLXVI.

The whole land, he says, shall be a plain from Geba to
Rimmon. As we do not fully know what sort of country
that was, nor where Geba and Rimmon were, I shall not
speak here particularly on every word ; but it is enough for
us to understand the design of what is said, which was to
show—that steep places would become level ground, so that
Jerusalem might be seen from far, and that the surface being
level there would be no mountains to impede a distant view.’

Then follows the second clause, Inhabited shall be Jerusa-
lem in its own place ; that is, though it was formerly pulled
down, and now lies as it were dilapidated, and the buildings
already begun are very imperfect, yet i shall on ttself be in-
habited, it shall have the same limits, the same boundaries :
in short, the Prophet means, that the size of the city would
be the same as it was formerly.

Zechariah, we know, performed the office of a teacher,
when the Jews began, not without great hindrances, to build
the city. They were not able at first to take in the whole
compass ; indeed they thought this impracticable, until they
were encouraged by Ezra and Nehemiah, as we learn from
the books of both. Since then the city they began to build
was confined in its limits, Zechariah says, that there was no
reason to despair, for in a short time it would again attain
its ancient splendour, and be extended to all its gates, as it
is afterwards stated. And a description of the ancient city,
when destroyed, is no doubt given here when he says,

From the gate of Benjamin to the place of the first gate,
(he mentions the place of the gate, for there was then no
gate, as that part of the city remained as yet desolate,) to
the gate of the corners, from the citadel of Hananeel to the
wine-vats of the king. Though we know not fully now how
far the ancient Jerusalem extended, or what was its exact
situation, it is yet certain that the Prophet meant that such
would be the greatness and magnificence of the city, that its
condition would fully equal its ancient splendour which then
had disappeared. The city, as it is well known, had been
very large; though writers do not agree on the subject, yet

1 « Geba” was: in Benjamin, north of Jerusalem, Josh. xxi. 17; and
« Rimmon” was in Judah, south of Jerusalem, Josh. xv. 32.—Hd

CHAP. xtv.11. COMMENTARIES ON ZECHARIAH. 431

it is commonly admitted, that it included 30 stadia. This
was certainly no common size ; and hence the Prophet states
what all thought to be incredible, that though the extent
of the city was small, it would yet become a new Jerusalem,
not inferior to the former either in largeness or in magnifi-
cence, or in any other respect. But we must defer what
remains till to-morrow.

PRAYER.

Grant, Almighty God, that as thou gatherest us for this end, that
we may be to thee a peculiar people, and as thou hast separated
us from profane men, that thy legitimate worship may prevail
among us,—O grant, that we may all attend to thy word, and
surrender ourselves wholly to thee, and never turn aside either
to the right hand or to the left, but continue to observe the rule
which thou hast prescribed, so that we may know by the con-
tinual flowing of thy favour that thou rulest in the midst of us;
and may we by this enjoyment be stimulated more and more to

_ love, worship, and fear thee, so that consecrating ourselves, body
and soul, truly and from the heart, to thee, we may make con-
tinual advances in true religion, until having at length put off
all the filth of our flesh we shall come to that blessed inherit-
ance, which has been purchased for us by the blood of thy only-
begotten Son.—Amen.

Lecture One Bundred and Sixtv-seventyh.

11. And men shall dwell in it, and 11. Et habitabunt in ea, et
there shall be no more utter destrue- excidium non erit amplius: et
tion ; but Jerusalem shall be safely in- habitabitur Jerusalem confi-

ZECHARIAH concludes what he said in the last verse by
Saying, that Jerusalem when restored by God to its pristine
state would be a populous city, for the indefinite verb here
used means the same as though he had said, that the number
of people would be as great as it had been before, though
a small portion only had returned. We indeed know how
difficult it is to fill a city with inhabitants when once de-
serted, especially after a long interval of time. But the

432 THE TWELVE MINOR PROPHETS. LECT. CLXVII.

Prophet here exhorts the Jews to entertain hope, for the
Lord would gather again a large number of men, so as to
fill the city with inhabitants.

He adds, there shall be no more utter destruction.’ By
the word DMN, cherem, I have no doubt, the Prophet means
an utter ruin, such as had happened when the people were
driven into exile. And for this reason and in the same
sense, Isaiah says, that God had sworn that the destruction
of the city would be like the deluge of Noah, (Is. liv. 9 ;) for
he would never again bring such a grievous and dreadful
vengeance on his people. But we learn from the whole pas-
sage, that this prophecy extends to the kingdom of Christ ;
for though Jerusalem was destroyed by Titus, it is yet
true that God had been the perpetual guardian of that city,
inasmuch as the fulness of time had come when Christ was
revealed. It is then the same as though the Prophet had
said, that such would be the moderation of God’s anger, that
the name of the city would not wholly perish, nor the whole
people be forced to migrate. This then is what he under-
stands by BAN, cherem.

He now adds, that those who returned thither shall dwell
safely in Jerusalem, for the Lord would protect them, and
by an extended hand defend them against all enemies. We
have elsewhere reminded you of the Prophet’s object ; for
he wished to goad the tardiness and sloth of those who made
so much of their pleasures in Chaldea, that to return to the
inheritance promised them from above was unpleasant and
grievous to them. Hence he shows of how great a benefit
of God they had deprived themselves ; for being dispersed
among the heathen nations they knew not that God’s aid
was provided for them. They indeed deprived themselves
of that promise which especially belonged to the remnant
who dwelt at Jerusalem. The Prophet had alsoa particular

1 Rendered “ a curse—évdéewa,” by the Septuagint, by Marckius, New-
come, and Henderson,—* slaughter—occisio,” by the Targum. The verb
means especially two things—to devote a thing to God—and to devote a
thing to death, or to entire ruin. From this latter meaning has come the
idea of a curse and destruction, which is evidently what is imtended here.
The Jews were not to be a curse so as to be utterly destroyed, though
they were to be subject to many evils. They are not utterly cut off even

now according to the doctrine of St. Paul.—Zd,

CHAP. XIV.12. COMMENTARIES ON ZECHARIAH. 433
regard to those miserable inhabitants of the land, who
having been stimulated by God’s promises, had despised all
dangers and all difficulties, and then had undergone, not
grudgingly, vast troubles that they might possess their own
country. The Prophet then shows that they had no reason
to repent, for the Lord would bless them, and make them to
dwell safely in the midst of enemies, by whom we know
they are on every side surrounded, and further, that the city
would become populous, though they were not then many in
number. It follows—

~ 12. And this shall be the plague
wherewith the Lord will smite all the
people that have fought against Je-

rusalem: Their fiesh shall consume _rusal

away while they stand upon their feet,
and their eyes shall consume away
in their holes, and their tongue shall
consume away in their mouth.

12. Et hee erit plaga qua per-
cutiet (vel, plagabit) Iehova omnes
populos, qui pugnaverint contra Ie-
em,—liquescet (alii vertunt,
tabescet) caro ejus, dum ipse stabit
super pedes suos; et oculi ejus li-
quescent in foraminibus suis; et lin-
gua ejus liquescet in ore ipsorum.

The Prophet adds, that though there would not be want-
ing many ungodly men, who should distress the Church, and
attempt many things for its destruction, yet God would be
a defender and would inflict punishment, which would
exhibit a clear and decided proof of that paternal favour
which he manifests towards his Church. But these things
do not seem to harmonize—that the people should dwell
safely at Jerusalem, and yet that there would be enemies
violently disturbing the city: but by saying, that they
should dwell safely, he means not that there would be none
anxious to do them harm ; but that trusting in God’s pro-
tection they would continue safe in the greatest dangers, as
they would feel persuaded that God, who promised to stand
on their side, would be stronger than all. The habitation of
the godly would then be secure, not because they dreaded
ho attacks of enemies, but because they firmly believed that
they would be preserved by a power from above, though the
devil excited many people on all sides against them, and
also prepared and suborned many wicked men to contrive
their ruin.

And to this power it behoves us to raise up our thoughts

VOL. V. ZE

434 THE TWELVE MINOR PROPHETS. LECT. CLXVII.

when various enemies rage against us, so that we may dwell
in safety and wait with quiet minds until God shall deliver
us; for our safety is concealed under the faithful protection
of God, which is only made known to us by the word and
promises. Let us, however, bear in mind what the Prophet
teaches us here—that when God gives loose reins to enemies,
his vengeance is near, so that he will visit with punishment
all those wrongs and injuries which we patiently endure.

This, he says, shall be the plague with which Jehovah shall
smite all people. He mentions all people again, lest a mul-
titude of enemies should terrify the faithful, when they
found themselves unequal to them, and almost overwhelmed
by their vast number ; they were not to doubt but that the
hand of God would prevail. Then he adds, His flesh shall
consume away, or melt away: there is a change of number,
but the sense is not obscured ; for he says, This shall be the
plague with which Jehovah shall smite all people ; his flesh
shall melt away, as though he was speaking of one man ;
and then he immediately adds, while he shall stand on his
feet ; and his eyes shall melt away, and his tongue in their
mouth.' We see how the Prophet changes the number three
times ; but there is in the subject itself nothing ambiguous.
He means that it would be nothing to God, when resolved
to punish the adversaries of his Church, whether they were
many or few; for he can easily destroy them all, as though
he had to do only with one man. But it seems also that
Zechariah had another thing in view—that as God’s ven-
geance would regard each individual, no one of them would
be safe, and that thus the vengeance of God would be uni-
versal, without any exception, and executed on all armies
and on each individual.

We must. now notice the kind of punishment which is here
described—that God would destroy them all without the
hand or the aid of men: his flesh, he says, shall melt away,
or dissolve. In this case divine vengeance is more clearly

' The way to account for this is, that the words, ppyn-do-nx, at the
beginning of the verse, are to be rendered, “every one of the peoples,” or,
“ each of the nations.” Then the singular number here refers to “ every
one,” or * each” nation of the nations. —Ed.

CHAP. XIV. 13. COMMENTARIES ON ZECHARIAH. 435
seen, that is, when enemies, though no one fights with them,
yet of themselves consume away: and then he adds, when
they shall stand on their feet ; and yet their flesh shall melt
away. The Prophet no doubt alludes to the curses of the
law, among which this is especially to be observed—that
God in various ways consumes the wicked, so that they melt
away when no cause appears. (Deut. xxviii. 21, 22.)

The meaning then is, that God has various means by
which he can reduce to nothing our enemies, though they
may seek aid on every side. We are therefore taught by
these words to cast all our cares on God ; for when our ene-
mies seem to be placed beyond the chance of danger, and
confidently boast that nothing adverse can happen to them,
yet in God’s hand is their death and life, so that they can
be consumed by his breath only. There is then no reason
for us to depend on earthly means, when we seek to be cer-
tain respecting the destruction of our enemies; for God can
inwardly consume them; though they may seem to stand
whole and sound, yet they will be dissolved, so that even
their eyes shall melt away in their cavities, that is, they
shall fail without any external force. We indeed know that
eyes are well protected ; being covered with their defences,
they seem to be beyond the reach of harm. But the Pro-
phet intimates that the hidden vengeance of God can pene-
trate into the bowels and marrow; in short, that there is
nothing so safe that it can escape the vengeance of God. The
tongue also, he says, shall melt away, or dissolve (it is the
same verb) in their mouth. He afterwards adds—

13. And it shall come to in 13. Et accidet, die illo erit tumul-

that day, that a great tumult from
ere ee oes: and

they shall IL ay hold every one on the
hand of his neighbour, and his hand
shall rise up against the hand of his
neighbour

tus lehove magnus in illis; et appre-
hendet quisque manum socii sul; et .
ascendet manus ejus contra manum
proximi sui (vel, evanescet ; alii ver-
tunt, excidetur manus ejus, quia i
etiam significat excidere.)

“The Prophet seems again to be inconsistent with himself ;

for after having declared that God would be the defender of
his people, so as to destroy and consume all people for their
sake, he now adds that there would be intestine discords,

436 THE TWELVE MINOR PROPHETS. LECT. CLXVII.

by which the Jews would wilfully consume one another;
while yet there is nothing more improbable than that the
people, who live under God’s protection, should so divide
themselves into factions, as to perish miserably without any
outward enemy. But these things do not ill accord, pro-—
vided we bear in mind what I have already said—that these
things are to be taken in a different sense; for the Prophet
at one time warns the faithful of the evils which were im-
pending, lest being shaken by their suddenness, they should
despond ; at another time he promises them a happy condi-
tion, for they would ever be the objects of God’s care. So
then we may explain the matter thus—“ Though enemies
on every side should unite and conspire against you, though
they should hasten with great fury and rage to destroy you,
and though a vast number at home, and domestic enemies
from the bosom of your city, should rise up against you, yet
God will prevail against them, and all your enemies shall at
length be for your good and benefit.”

This then is the reason why Zechariah blends together
what seems to be wholly inconsistent. It was necessary to
know both these things—that the faithful might be fully
persuaded that God watched over their safety, for it was his
purpose to defend the holy city, and to be its perpetual
guardian—and then, that they might also be prepared in
their minds to bear many trials and troubles, lest they should
promise to themselves a joyful state, and thus indulge in
earnal security. Having now explained the Prophet’s in-
tention, we must briefly notice the words.

He says that there would be a great tumult from Jehovah
among them. This no doubt refers to the Jews; for the
-Prophet shows that they would be not only exposed to ex-
ternal injuries, but also to another evil—that they would
arm themselves against one another, as though they would
tear out their own bowels. A twmult, he says, shall be among
them, which is the extreme of evils that can happen to a
city or people ; for ne danger is nearer than when they who
ought as one man to unite strength and courage to repel an
enemy, rage internally against themselves.

But this passage deserves special notice, as here is de-

CHAP. XIv.13. COMMENTARIES ON ZECHARIAH. 437

scribed to us the condition of the Church, such as it is to be
until the end of the world; for though the Prophet speaks
here of the intermediate time between the return of the
people and the coming of Christ, yet he paints for us a
living representation, by which we can see that the Church
is never to be free or exempt from this evil—that it cannot
_ drive away or put to flight domestic enemies. And we must
also observe, that this tumult, as he says, would be from
Jehovah He means that whenever the Church is rent, and
sects burst forth, and many hypocrites and ungodly men,
who for a time pretend to be God’s true servants, furiously
assail true religion—whenever these things arise, the Pro-
phet means that they do not happen by chance, but that
they are God’s judgments, in order to prove the faith of his
people, and to humble his Church, and also to give to his
people a victory and a crown. However this may be, though
their own ambition rouses heretics, and all the ungodly, to
disturb the Church, and though the devil excites them by
his own fans, yet God sits in the chief place, and whatever
commotions rage in the Church proceed from him. Hence

Paul says that heresies must be, that those who are approved

may become manifest. (1 Cor. xi. 19.) Certainly this is

not the object of the devil; but Paul shows that it is the
high purpose of God, so that he may distinguish by severe
trial between his sincere servants and hypocrites ; for he not
only permits tumults to arise, but even stirs them up. And
1 Literally it is “ the tumult of Jehovah,” that is, proceeding from him,
occasioned or produced by him. The arrangement of the words would
lead us to make such a version as the following—
13. And it shall be in that day,

That there shall be a tumult from Jehovah,

Great shall it be among them ;

And they shall strengthen each the hand of his neighbour,
And raised up shall his hand be against his neighbour.

The two last lines describe the tumult and confusion; some would strengthen
the hands of their neighbours, others would raise up their hands against
them. The verb “strengthen,” with no preposition before “hand,” can-
not mean to seize or lay hold on in an unfriendly manner. See Isa. xxxv.
3; Jer. xxiii. 14; and see also Isa. xli. 13; Ezek. xxx. 25.

’ The state of things described here corresponds exactly with the account
given by Josephus, and in the books of the Maccabees, of the Jewish na-

tion in those days; they were not only assailed by outward enemies, but
also by traitors among themselves.—£d.

438 THE TWELVE MINOR PROPHETS. LECT. CLXVII.

hence also we learn, that nothing is better than to flee to
him when ungodly men rage and disturb our peace; for he
can easily by a nod silence those commotions which he
excites.

He adds, Every one shall lay hold on the hand of his com-
panion, and rise up (or perish) shall his hand against the
hand of his neighbour. This passage may admit of a two-
fold meaning. The first is, that every one for the sake of
obtaining help will lay hold on the hand of his neighbour,
and yet without any advantage, for his own hand would
perish, that is, he who sought aid for his friend could not
support himself: and this is the meaning given by many
interpreters; as though the Prophet had said, that the
state of things would be so desperate, that every one would
be constrained to seek help from his friend, and yet could
not obtain what he desired, for while attempting to lay hold
on the hand of his friend, he would find that he could not
grasp it. Buta different meaning would better correspond
with the next verse,—that every one would violently lay hold
on the hand of his neighbour, and his hand would rise up
against the hand of his neighbour. I think then that this
part is added as explanatory,—that when God raised tumults
among the Jews, every one would start forward to act vio-
lently against his neighbour, and raise up his hand to hurt
him: for it follows—

14, And Judah also shall 14. Atque etiam Iehudah pugnabit con-
fight at Jerusalem: and the tra Jerusalem, et congregabitur exercitus
wealth of all the heathen (alii vertunt, opulentiam, quod etiam non
round about shall be gather- male quadraret) omnium gentium in cir-
ed together, gold, and silver, cuitu, aurum et argentum et vestes ad
and apparel, in great abun- copiam multam (ad multitudinem valde, ad
dance. verbum.)

Zechariah speaks here no doubt on the same subject; for
he adds, that there would be an intestine war between the
country and the city, though they were but one body, and
since their return they were under the same Divine banner:
God had indeed been their leader in their journey, and was
in short the only remaining glory of the people. It was
then something horribly monstrous, that Judah should join

CHAP. XIV. 14. COMMENTARIES ON ZECHARIAH. 439

himself to enemies in order to destroy the city: yet the
Prophet says that this evil, as well as other evils, would soon
be witnessed ; so that they would have not only to sustain
the assaults of enemies, who would come from far, but would
also find their brethren hostile and hurtful to them: Fight
then shall Judah against. Jerusalem.’

At what time this happened, it is well known; for under
Antiochus we know that both the city and the whole land
were full of traitors; inasmuch as hardly one in a hundred
continued to follow true religion. Thus it happened, that
almost all were trodden under foot. It was not then with-
out reason foretold by Zechariah, that the Jews would be-
come cruel enemies to their own brethren.

He then, adds, Collected shall be the armies of all nations.
The word , chil, means forces, wealth and strength. I
am disposed to follow what I have already said,—that the
army or strength of all nations around would be collected to
overthrow Jerusalem. The Prophet intimates in these words
that the Jews would apparently be the most miserable of
men, were their condition estimated by their staie at that
time; for there would be harassing traitors within, so that
they had to fear intrigues and hidden dangers, and_ many
people also from every part would unite to destroy them.
Nothing can be imagined more miserable than to be assailed
from within and from without by almost the whole of man-
kind. But there will presently follow a consolation ; and
hence we must bear in mind what I have said, that threaten-
imgs are given by way of warning, that the faithful might
eourageously bear those ruinous attacks, relying on the

1 Most commentators render this line, “ And Judah shall fight in Jeru-

salem,” but contrary to Scripture usage. The verb used here for “fight,”
_ when followed by 3, almost invariably means to “ fight against.” The
exception which Henderson makes as to place, is not well founded. The
“very same form of words occurs in Neh. iii. 8, and the rendering is, “ against
Jerusalem.” See also 1 Sam. xxiii. 1. The history of the Jews, as de-
tailed both by Josephus and the Maccabees, fully bears out what is here
said: and this corresponds with what is said of Judah in chapter xii. 2.
Whatever view may be taken of this and the preceding chapters, it can-
not be denied but that there is a striking coincidence between what they
contain, and the events connected with the Jews from the time of Ezra to
the coming of Christ.—Ed.

440 THE TWELVE MINOR PROPHETS. LECT. CLXVII.

hope of a better state of things, according to what God had
promised.

When afterwards he mentions gold, and silver, and gar-
ments, he intimates that the enemies, whom he speaks of,
would not come, as though they were hungry, running to the
prey ; but that they would be so savage as to seek nothing
but blood; for they would be furnished with necessaries,
having an abundance of gold and silver. For what purpose
then would they come? Not to satiate their avarice, but
only to gorge human blood, and thus to extinguish the
memory of the chosen people. Even to hear this was ter-
rible; but it was necessary to warn the faithful, lest they
should be surprised by any sudden event. He afterwards
adds—

15. And so shall be the plague of the 15. Et taliserit plaga equi,mu-
horse, of the mule, of the camel, and of li, cameli, et asini, et cujuslibet
the ass, and of all the beasts that shall jumenti (vel, animalis,) quod erit
be in these tents, as this plague. in castris istis, sicuti plaga heec.

Zechariah in this verse raises up the minds of the godly,
so that they might know that their enemies would effect no-
thing, but that after having tried every thing they would be
put to flight by the power of God. And hence appears more
evident what has been twice repeated,—that the Prophet
does not simply denounce calamities to terrify the Jews, but
to animate them to constancy, that they might boldly exult,
even when nearly overwhelmed by a vast heap of evils.

The meaning then is,—that after Satan had tried every
thing to effect the ruin of the Church, and the ungodly had
left nothing undone, there would yet be a successful issue to
the faithful; for God would execute his vengeance, not only
on men, but also on horses and camels, and on all cattle:
and since God’s wrath would burn against all animals, which
are in themselves innocent, it may with certainty be con-
cluded, that those enemies who had provoked him by their
cruelty, could not escape his judgment, and the punishment
described here by the Prophet. He then subjoins—

16. And it shall come to pass, 16. Et erit, (hoc est, accidet,) ut quis-
that every one that is left of all que residuus fuerit ex cunctis gentibus

CHAP. xtv. 16. COMMENTARIES ON ZECHARIAH. 44]

the nations which eame against que venerint contra Ierusalem, ascen-
Jerusalem, shall even go up from dat ab anno in annum ad adorandum,
year to year to worship the King, (vel, ad supplicandum,) Regem Ieho-
the Lord of hosts, and to keep v