Zechariah

Chapter 1

Ver. 1. In the eight month, in the second year of Darius] Two months after Haggai began to prophesy. {See Trapp on "Hag 1:1"} These two prophets did jointly together reprove the Jews for their sloth in rebuilding the temple, and incite them to set forward the work, #Ezr 5:1, contributing their utmost help thereunto, #Zec 1:2. They were also a singular help the one to the other, in the execution of their office. For "two are better than one"; and why, see #Ec 4:9. {See Trapp on "Ec 4:9"} For which cause also Christ sent out first the twelve, and then the seventy, by two and two, #Mr 6:7 Lu 10:1. So Paul and Barnabas were sent abroad; the two faithful witnesses, #Re 11:8. Συν τε δυ ερχομενω, as the poet speaks of Ulysses, and Diomedes sent to fetch in the palladium. {a} One good man may be an angel to another (as Bradford was to his fellow martyr, Dr Taylor), nay, a god to another, as Moses was to Aaron, #Ex 4:16. And for others; in the mouth of two or three witnesses a truth is better believed by them; and a twisted cord not easily broken. Haggai lays down the mind of God to the people more plainly in direct and downright terms; Zechariah flies a higher pitch, abounding with types and visions; and is therefore worthily reckoned among the abstrusest and profoundest penmen of Holy Scripture, Prae caeteris obscurus est, profundas, varius, prolixus, et aenigmaticus (Cor. a Lapide). For it must be understood (and let it here be prefaced) that albeit all Scripture is given by inspiration of God, and is profitable to instruct, #2Ti 3:16, pure, precious, and profitable, every leaf, line, and letter of it, #Ps 12:6 Pr 30:5; yet, between Scripture and Scripture there is no small difference; some pieces of God’s Book for their antiquity, and some other for their obscurity, do justly challenge our greater attention and industry. Of the former sort, famous for their antiquity, are the five Books of Moses, whom Theodoret fitly calleth the great Ocean of divinity (τον της Θεολογιας ωκεανον), the fountain of the following Scriptures. Of the second sort, noted for their difficulty, and that will not be acquainted with us but upon further suit, some are hard through their fulness of matter in fewness of words, as the poetical books, wherein (no doubt) the verse also hath caused some cloud: and others again, by the sublimity of the subject they handle; such as are the Books of Ezekiel, and Daniel, and this of Zechariah, who is totus fere symbolicus, the whole is to take symbolically and is much followed by St John in his Revelation. Hence Jerome in his prologue to this prophet saith, Ab obscuris ad obscuriora transimus, et cum Mose ingredimur ad nubem et caliginem. Abyssus abyssum invocat. We pass from dark prophecies to that which is much more dark; and with Moses we are entering into the cloud and thick darkness. Here one deep calleth upon another. And, being in a labyrinth, we hope to get out by Christ’s golden clue; concerning whose passion, resurrection, and glory, he speaketh more like an evangelist than a prophet, and may therefore be rightly styled, The evangelical prophet.

Came the word of the Lord unto Zechariah, the son of Berechiah] Therefore the same that our Saviour speaketh of #Mt 23:35 Lu 11:51, though I once thought otherwise, after Jerome, Luther, Calvin, Beza, Glassius, Grotius. But, 1. the name of his father, Berechiah; 2. the manner of Christ’s account (reckoning from Abel, the first martyr, to this, penultimus prophetarum, last, save one, of the prophets, and last of all that was slain by the Jews, after the rebuilding of the temple, whither, being assaulted, he ran for sanctuary), easily persuades me to alter mine opinion. As for those that hold that our Saviour there speaketh of Zacharias, the father of John Baptist, #Lu 1:59, slain by the Jews, because he preached Virginis partum et Christi ortum, Christ born of a virgin, Baronius, Tolet, and others, as they affirm it without reason, so they may be dismissed without refutation. Hoc, quia de scripturis non habet authoritatem, eadem facilitate contemnitur, qua probatur, saith Jerome.

The son of Iddo the prophet] Whether the word prophet be to be referred to Zechariah or to Iddo is uncertain. That there was a prophet Iddo we read, and Zechariah might well be of his line, after many descents, #2Ch 12:15. He is here mentioned (as also #Ezr 5:1) ut nepoti suo Zachariae nomen et decus conciliet, for an honour to his ab-nephew, Zechariah; according to that of Solomon, "The glory of children are their fathers," to wit, if they be godly and religious, #Pr 17:6. What an honour was it to Jacob that he could swear by the fear of his father Isaac! to David, that he could say, "Truly, Lord, I am thy servant, I am thy servant, the son of thine handmaid!" #Ps 116:16; to Timothy, that he had such a mother as Lois, such a grandmother as Eunice! #2Ti 1:5; to the children of the elect lady, to the posterity of Latimer, Bradford, Ridley, and other of those men of God, who suffered for the truth! If the degenerate Jews so boasted of Abraham, their father, #Joh 8:33 Mt 3:9, how much more might Zechariah (no degenerate plant, no bastardly brood, as they were, #Mt 12:39, γενεα μοιχαλις) boast and bear himself bold on his lather, Berechiah (the blessing of God), and his grandfather, Iddo (God’s witness, confessor, or ornament), since he trod in their holy steps, and was adorned with their gifts and virtues! The Papists brag much of Peter, and other apostles, their founders and predecessors; but this is but an empty title, to talk of personal succession (which yet cannot be proven), unless they could also show us their gifts and graces, as all the world may see they cannot. We read of a painter who, being blamed by a cardinal for colouring the visages of Peter and Paul too red, tartly replied that he painted them so, as blushing at the lives of their successors.

{a} Gr. and Lat. Myth. The image of the goddess Pallas, in the citadel of Troy, on which the safety of the city was supposed to depend, reputed to have been thence brought to Rome. ŒD

Ver. 2. The Lord hath been sore displeased with your fathers] Heb. He hath boiled against your fathers with foaming anger, with height of heat. There are degrees of anger, see #Mt 5:22 De 29:28. The Lord rooted them out of their land in anger, and in wrath, and in great indignation. Surgit hic oratio: and the last of those three words is the same here used in the text; noting a higher degree than the two former, even such a fervour and fierceness of God’s wrath as maketh him ready to kill and cut off, {see #2Ki 6:6, and note the affinity of that word with this} like as he had much ado to forbear killing of Moses, when he met him in the inn, #Ex 4:24, and as Nebuchadnezzar was not only angry, but very furious, and commanded to destroy all the wise men of Babylon, #Da 2:12. Now if the wrath of a king be as many messengers of death, #Pr 16:14, what shall we think of the foaming and frothing wrath of God, which burns unto the lowest hell, and sets on fire the foundations of the mountains, #De 32:22. After which followeth, in the next verse, "I will heap mischiefs upon them; I will spend mine arrows upon them," #De 32:23. He had done so upon the ancestors of these refractory Jews, who had been saepius puncti et repuncti, minime tamen ad resipiscentiam compuncti, often punished, but could never be reclaimed; so incorrigibly flagitious, so shamelessly, so prodigiously wicked were they, till there was no remedy. This their vile stubbornness made him sore displeased with them; and put thunderbolts into his hands to destroy them; for though fury be not in God, #Isa 27:5, to speak properly, he is free from any such passions as we are subject to, yet if briars and thorns set against him in battle, if a rabble of rebels conspire to cast him out of his throne, saying, "We will not have this man to rule over us," &c., "I would go through them, I would burn them together," saith he, in the same breath. Abused mercy turneth into fury. Nothing so cold as lead, and yet nothing so scalding, if molten. Nothing more blunt than iron; and yet nothing so keen, if sharpened. The air is soft and tender; yet out of it are engendered thunder and lightnings. The sea is calm and smooth; but if tossed with tempests, it is rough above measure. The Lord, as he is Father of mercies, so he is God of recompences: and it is a fearful thing to fall into his punishing hands, #Heb 10:31. If his wrath be kindled, yea, but a little, woe be to all those upon whom it lights, #Ps 2:12: how much more when he is sore displeased with a people or person, as here! For "who knoweth the power of thine anger?" saith Moses; "even according to thy fear, so is thy wrath," #Ps 90:11; that is, let a man fear thee never so much, he is sure to feel thee much more, if once he fall into thy fingers. And this is here urged by the prophet as a motive to true repentance; since by their fathers’ example they might see there was no way to escape the dint of the Divine displeasure but to submit to God’s justice, and to implore his mercy: men must either turn or burn, "For even our God is a consuming fire," #Heb 12:29.

Ver. 3. Therefore say thou unto them] These Jews, saith Cyrill, had neither seen their fathers’ wickedness, nor heeded their calamities. Mittitur ergo ad cos Zacharias quasi paedagogus, Zechariah therefore is sent unto them as a schoolmaster or monitor; that by considering what had been, they might prevent what otherwise would be, and redeem their own sorrows.

Thus saith the Lord of hosts] A far greater Lord and potentate than that great King of Persia, who was now their sovereign. True it is that they had been commanded by a former king to desist from building the city, #Ezr 4:12,21. But there was no one word in that letter to forbid the building of the temple. There was also now another king set up, and of another family. They are therefore by this prophet and by Haggai called upon again and again to turn to the Lord, and to return afresh to their work, #Ezr 5:1. Wherein, because they were sure to meet with many enemies, therefore here and elsewhere (eighteen several times in that eighth chapter) there is frequent mention made of the Lord of hosts, for their better encouragement. {See Trapp on "Mal 3:17"}

Turn ye unto me, saith the Lord of hosts] This is the great doctrine of the Old Testament; as "Repent ye" is of the New. And this he purposely prefixeth as a preface and preparative to the other prophecies both of mercies and judgments, whereof the whole is fitly made up. Sour and sweet make the best sauce. Promises and menaces mixed make the most fruitful discourse; and serve to keep the heart in the best temper. Hence David’s ditty was composed of discords, #Ps 101:1 "I will sing of mercy and judgment," and so be both merry and wise. But, to the words of the text:

Turn ye unto me, &c.] By sin men run away from God (whereby it appeareth that sin is the greatest evil, because it sets us furthest off from the greatest good), and by repentance they return unto him, #De 30:2,8-10 Mal 3:7 Jer 4:1 Ho 14:1 Ac 26:18. Hence, #Ac 3:19 "Repent, and be converted." Contrition is repentance for sin, #2Co 12:21 Re 9:20. Conversion is repentance for sin, #Ac 8:22 Heb 6:1. Hereunto is required first a serious search of our ways (for it is a metaphor taken from a traveller), "Let us search and try our ways, and turn again to the Lord," #La 3:40. I considered my ways, and then (seeing myself far wide) I turned my feet to thy testimonies, #Ps 119:59. Satius est recurrere, quam male currere, said that emperor in his symbol; It is better to stop or step back, than run on when out of the way; for here he that hasteth with his feet sinneth, #Pr 19:2, the faster he runs the farther he is out. But as the deceived traveller (when once he finds his error) in his judgment he disliketh it, in his will he turneth from it, in his affections he grieveth at it, and is angry with his false guides, with his utmost endeavour he not only turns again to the right way, but makes the more haste that he be not benighted; so is it here, David not only turned his feet to God’s testimonies, from which he had swerved, but he thenceforth made haste and delayed not to keep his commandments, #Ps 119:59,60. For this true conversion we are speaking of, this repentance never to be repented of, is an upright, earnest, and constant endeavour of an entire change of the whole man from all that is evil to all which is good. This is the doctrine of the gospel, #Tit 2:11, and this is all the fruit, #Isa 27:9. To turn from one sin to another is but to be tossed from one hand of the devil to the other; it is but with Benhadad to recover of one disease and die of another; it is but to take pains to go to hell. See this in Saul, John, Herod, Agrippa, and others, who gave but the half turn; turned not from east to west, but from east to north only; their change was not essential, but only gradual; it is not a thorough change for subject and object, but partial and temporal, as being but moral, or formal, or merely mental. It proceeds from conviction of judgment only, and not from aversion of will; from horror of punishment, not from hatred of sin; which they leave (haply) but loathe not; leave it, I say, for the inconveniences that follow it, for the fire that is in it, not for the filthiness that is in it. Now all these seeming converts, because they cast not away all their transgressions (all is a little word, but of large extent), are therefore to be reckoned among those fools of the people that pass on and are punished, #Pr 22:8, those enemies of God, that instead of turning again (turning short again upon themselves with the prodigal, and returning to the Lord with Ephraim), go on still in their trespasses till their hairy scalp be wounded, #Ps 68:21, till evident and inevitable judgments be incurred, till iniquity prove to be their utter ruin, #Eze 18:30. Wherefore now "Turn ye unto me, saith the Lord of hosts." Add not to all your other sins that of impenitence, for which there remains no more sacrifice (as Herod added to all his former abominations the beheading of the Baptist), but "Turn you, turn you, for why will ye die, O house of Israel?" And for this, consider these ensuing particulars. 1. Who you are that are required to return; weak and worthless creatures, the slime of your fathers’ loins, dust and ashes, altogether unable to avert or avoid God’s judgments; beaten rebels you are; and have therefore no help left, but to fall down before God and implore his mercy. Turn and live; except ye repent ye shall all perish. 2. Next, see who it is to whom ye are required to return: not to some tyrant, or implacable enemy, that having gotten us into his hands, will deal cruelly with us (as the Duke of Alva roasted some to death, starved others, and that even after quarter), but to "the Lord your God, who is gracious and merciful, slow to anger, and of great kindness, and quickly repenteth him of the evil," #Joe 2:13. He will surely both assist such as have but a mind to return (why else doth he bid us turn, which he knows we cannot do without him? and why doth he bid us pray to him to turn us? when we bid our children ask us for this or that, it is because we mean to give it them). He will also accept us with all sweetness, as he did Ephraim, #Jer 31:19,20, and the prodigal, #Lu 15:20-24 The father met him, #Lu 15:20, so he will do us, #Isa 65:24. The prodigal came, the father ran, Tantum velis, et Deus tibi praeoccurret (Basil); he fell on his neck, as Jacob did on his dear Joseph’s, he kissed him, when one would have thought he should have kicked him, or killed him rather, for his former riotousness. He calleth for the best robe, and for the gold ring, and for the fatted calf Filius timet convitium, Pater adornat convivium (Ambrose), "Let us eat, and be merry," saith he, "For this my son was dead" (given up for dead, "free among the dead," #Ps 88:5, free of that company), "and is alive again: he was lost, and is found." Of himself he left his father and ran riot; and yet he is called the lost son, in the best sense. Hunger drove the wolf out of the wood; and yet he is accepted, as if not necessitated. 3. Thirdly, take notice from what you are required to turn. "Turn ye, turn ye from your evil ways; for why will ye die, ye house of Israel?" #Eze 33:11. It is your sin only that you are to part with, and why should ye be so fond of it? if you look upon it, either in the author of it, the devil, #Joh 8:44, or in the nature of it, as it is an offence against God (your rightful Lord, your bountiful benefactor), and a breach of his law, which is holy and just and good; or in the horrid effects of it (as upon other creatures for man’s sake, so especially) upon man himself, whom sin hath excluded from the possession of the lower paradise, and the possibility of the higher, into an eternity of all extremities, after many a little hell here beforehand; or (lastly) in the ransom of it, Christ’s blood and bitter sufferings, that soul of sufferings which his soul then suffered when God made our sins to meet upon him, #Isa 53:6. Oh think on these things sadly, seriously, fixedly, and copiously, and you will soon see cause enough to turn to him from whom these children of Israel had deeply revolted, and were therefore grievously plagued, they and their fathers, that they might return to him that smote them, #Isa 31:6. Which because they did not, but stood stouting it out with God (which was their manner from their youth), therefore were the Syrians before, and the Philistines behind, to devour Israel with open mouth: and for all this his anger was not turned away, but his hand was stretehed out still, #Isa 9:12,13. Besides the hindrance and hurt they did to others by standing out: "For if ye turn again to the Lord, your brethren shall find compassion," said Hezekiah to his people, moving them to repent, #2Ch 30:9. And should not we lend them this friendly help.

And I will turn to you, saith the Lord of hosts] And should not such a favour from such a Lord melt them and make them malleable? Should not the goodness of God lead them to repentance? #Ro 2:4. Should they not rend their hearts because God is gracious? return unto him because he will multiply pardon? repent because his kingdom is now at hand? fear him the rather, because with him there is mercy? draw nigh to him, who thus draws nigh to them? make haste home, with the prodigal, where there is bread enough? Surely nothing worketh so much as kindness upon those that are ingenuous, #Isa 55:7 Mt 3:3 Ps 130:4 Jas 4:4. Those Israelites at Mizpeh drew water, and poured it forth before the Lord, upon the return of the ark. There is no mention of their lamenting after the Lord, while he was gone; but when he was returned and settled in Kirjathjearim, #1Sa 7:6, David argues from mercy to duty, #Ps 116:8,9; Ezra, from deliverance to obedience, #Ezr 9:13,14 "The love of Christ constraineth us," saith Paul; his grace that bringeth salvation teacheth us to deny ungodliness, and to live up to our principles, #2Co 5:14 Tit 2:14 "I beseech you, by the mercies of God," saith the same apostle, as not having any more prevailing, more heart-attaching, attracting argument in the world to press them with, #Ro 12:1. I have loved thee with an everlasting love, therefore with mercy have I drawn thee, #Jer 31:8. And again, I drew them with the cords of a man, with bands of love, #Ho 11:4, that is, with reasons and motives of mercy befitting the nature of a man, with rational motives; to neglect mercy is to sin against humanity; not to convert by kindness, is to receive the grace of God in vain; nay, it is to heap up wrath against the day of wrath. A son, feeling his father’s love, creeps nearer under his wing. A Saul, sensible of David’s courtesy in sparing him, when he might have spilt his blood, was strangely mollified and melted into tears. Shall God offer to turn to us, and we refuse to turn to him? Shall he beseech us to be reconciled, and we go on in our animosities and hostilities? Doth he offer to pour out his Spirit even upon scorners, and to make known his words unto them, and all this that they may turn at his reproof, #Pr 1:23; and shall they yet turn their backs upon such blessed and bleeding embracements? Had God given us but one prophet, and forty days’ time only to turn unto him (as he dealt by Nineveh, that great city), surely we should have repented long ago, in sackcloth and ashes. But how justly, alas, may he complain of us, as he did once of Jezebel, #Re 2:21. I gave them time to repent, but they repented not. I have striven with them by my Spirit, and wooed them by my word. I have heaped upon them mercies without measure; and all to bring them back into mine own bosom. I have also smitten them with blasting and mildew, with judgments public and personal; and yet they have not turned unto me, saith the Lord, #Am 4:9. Ah sinful nation, &c. If any ask, What can we do toward the turning of ourselves to God? I answer:

First, you must be sensible of your own utter inability to do anything at all toward it, #Jer 10:23 Joh 15:5 Php 2:12. Non minus difficile est nobis velle credere, quam cadaveri volare (Beza). It is no less hard for us to be willing to believe than for a dead carcase to fly upwards.

Secondly, know that yet it is possible, feasible, by the use of these means that God hath appointed; who also hath promised to make it both possible and easy to us. He bade Moses fetch his people out of Egypt; but himself effected it. He bade the Israelites go and blow down the walls of Jericho; they obeyed him, and it was done; so here.

Thirdly, as our liberty in external acts is still some (as to come to the public ordinances, to set ourselves under the droppings of a powerful ministry, and there to lie, as he did at the pool of Bethesda, waiting the good hour), so must our endeavours be answerable. The Bereans brought their bodies to the assembly, took the heads of St Paul’s sermon, compared them with the Scriptures, #Ac 17:11,12, and yet they were unconverted.

Fourthly, make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. See #Lu 11:32.

Fifthly, pray, Turn us, O God, and we shall be turned; draw us, and we shall run after thee. And here remember to be earnest. Ask, seek, knock, as the importunate neighbour that came to borrow two loaves, or as the widow that came for justice, and would not away without it, #Lu 18:1. He that beareth the young ravens that cry only by implication, will he be wanting to his weak but willing servants?

Lastly, wait for the first act of conversion, the infusion of the sap of grace, which is wholly from God; our will prevents it not, but follows it; and whensoever the Spirit breathes into you, turn about, like the mill; when God hath tuned and doth touch you, do you move and make melody; resigning up yourselves wholly to him, and putting yourselves out, God into possession. Thus if you turn to him he will turn to you. "The Lord is with you while ye be with him; if ye seek him, he will be found of you; but if ye forsake him, he will forsake you," #2Ch 15:2. See that ye refuse not him that speaketh in this text with so much affection and earnestness; see that ye slight him not, that ye shift him not off (as the word signifieth, παραιτησησθε, #Heb 12:25); for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that thus speaketh from heaven, sc. by his blood, word, sacraments, mercies, motions of his Spirit, crosses. When physic, that should remove the disease, doth co-operate with it, then death comes with the more pain and speed. The stronger the conviction of sin is the deeper will be the wrath against it, if it be not by repentance avoided. No surfeit more dangerous than that of bread; no judgment more terrible than that which grows out of mercy offered and despised.

Ver. 4. Be ye not as your fathers] Man is a creature apt to imitate, to be led more by his eyes than by his ears; and children think they may lawfully be as their fathers. St Peter’s converts had received their vain conversation from their fathers, as it were, ex traduce, or by tradition, #1Pe 1:18. And St Stephen tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them, #Ac 7:51. They used to boast much of their ancestors, #Joh 8:33, and to bind much upon their example and authority, #Jer 44:17 Mt 5:21. They thought they were not much to be blamed, because they did but as their fathers had done before them. The prophet therefore dehorts or rather deters them from that folly; setting forth both the crime and doom of their forefathers, whom they so much admired, and so stiffly imitated, and this he often repeateth that they might once consider it, and be wrought upon by those domestic examples.

Have cried] Loudly and lustily; according to that, "Cry aloud, spare not, lift up thy voice like a trumpet," #Isa 58:1: sic clames ut stentora vineas, A minister should be a Simon Zelotes, a son of thunder; as Basil was said to thunder in his preaching, lightning in his life; as Jerome for his vehemence was called Fulmen Ecclesiasticum, the Church’s light bolt; as Harding, before his shameful apostasy, wished he could cry out against Popery as loud as the bells of Oseney; and as Farellus (that notable French preacher), whose voice when the envious monks sought to drown by ringing the bells as he was preaching at Metis, he lifted up his voice ad ravim usque; and would not suffer himself to be outroared. The saint’s bell (as they called it) Pierius useth for a hieroglyphic of a preacher, who must not speak the word only, but sound it out into all the earth, #Ro 10:18, not preach it only, but cry it, as the apostle’s word signifieth, #2Ti 4:2, clangite, clamate, #Jer 4:5. Boate, vociferate, #Mt 3:3 (Βοωντος, boantis, vociferantis). Ministers have to do with deaf men, dead men, living carcases, walking sepulchres of themselves. Now therefore as our Saviour lifted up his voice when he said, "Lazarus, come forth"; so must they stand over men and cry aloud, "Awake, thou that sleepest, and stand up from the dead, that Christ may give thee light," #Eph 5:14.

Turn you now from your evil ways, &c.] This was the constant cry of the prophets, as here, and apostles, as #Ac 26:18, to open men’s eyes (naturally closed up that they cannot see the evil of their ways, #Jer 2:35 Re 3:15), to turn them from darkness to light, and from the power of Satan to God.

And from your evil doings] Heb. Designs, gests, or exercises, enterprised advisedly, and prosecuted studiously, of natural disposition and inclination, as #Pr 20:11 1Sa 25:3. This St John usually calleth committing of sin, #1Jo 3:4,8,9 Joh 8:34; this is to add rebellion to sin, #Job 34:37, impudence to impotence, brows of brass to iron sinews, #Isa 48:4. This is wickedness with a witness, which if men could but see in its native colours and cursed consequents, they would soon be persuaded to turn from it. As the eye cannot but be offended with a loathsome object, so neither can the understanding. Take rat poison, it looketh not evil; but when a man feels it boil, burn, torture him, &c., he hates it extremely. So he should do sin; he will do else at length, when it is too late. For prevention: take the counsel of a martyr, get thee God’s law, as a glass to look in. So shall you see your faces foul arrayed, and so shameful, mangy, pocky, and scabbed, that you cannot but be sorry at the contemplation thereof, and seek out for cure; especially if you look to the tag tied to God’s law, the malediction; which is such, as cannot but make us to cast our currish tails between our legs, if we believe it. But O faithless hard hearts! O Jezebel’s guests, rocked and laid asleep in her bed! O wicked wretches! &c.

But they did not hear] Though the prophets cried, and spake loud enough to be heard and heeded. A heavy ear is a singular judgment, #Isa 6:10; a hearing ear, a precious mercy, #Pr 20:12. God must be entreated to bore our ear, #Ps 40:6, and to make the bore so big that the word may enter; to say as #Isa 42:18, Hear, ye deaf, and look, ye blind, that ye may see.

Ver. 5. Your fathers, where are they?] Is not the grave their house? have they not made their beds in the dark? are not they gone down to the congregation of all living? #Job 30:23. Every man should die the same day as he is born; as being born a child of death; the wages of sin is death, and this wages should be paid him down presently. But Christ begs their lives for a season, #1Ti 4:10; he is the Saviour of all men, not of eternal preservation, but of temporal reservation. But what a sad thing is it for men to die in their sins, as these in the text and their nephews did, #Joh 8:21,24. How may such men, on their deathbeds, say to their sins, as Charles V did of his honours, victories, riches, Abite hinc, abite longe, Go, go, get you out of my sight (Mornaeus); or as Cornelius Agrippa, the conjuror, did to his familiar that used to accompany him in the shape of a dog, Abi a me perdita bestia, quae me perdidisti, Begone, thou wretched beast that hast wrought my ruin (Joh. Manl.). Petrius Sutorius speaks of one that, preaching a funeral sermon on a religious man (as he calls him), and giving him large commendations, heard at the same time a voice in the church, mortuus sum, iudicatus sum, damnatus sum, I am dead, judged, and damned. The devil preached Saul’s funeral, #1Sa 28:19, though David made his epitaph, #2Sa 1:19-27.

And do the prophets live for ever?] Those false prophets (so Jerome senseth it) that cried peace, peace, to your fathers, and made all fair weather before them, when the fierce wrath of God was even ready to burst out upon them as an overflowing scourge. But they do better that understand it of God’s true prophets, who are dead indeed (for wise men die as well as fools, #Ps 44:10, good men die as well as bad, #Eze 21:4, yea, good men often before the bad, #Isa 57:1), but their words died not with them; the truth of their prophecies not only lived for ever (for ever, O Lord, thy word is stablished in heaven, #Ps 119:89), but struck in the hearts and flesh of their perverse hearers like the envenomed arrows of the Almighty throughout all eternity. Wicked men may, as the wounded hart, frisk and skip up and down when the deadly arrow sticks in their ribs, but not so easily shake it off, Haeret lateri lethalis arundo.

Ver. 6. Did they not take hold of your fathers] Overtake and catch them (as huntsmen their prey, or as one enemy doth another in flight, #1Ki 18:27 2Ki 25:5), to drag them down to the bottom of hell. A godly man, as he hath peace with God, with himself, and with the creatures; so he hath also with the ordinances, and may say, as Hezekiah, Good is the word of the Lord which thou hast spoken. Are not my words always good, saith God, to them that walk uprightly? #Mic 2:7. Excellently Augustine, Adversarius est nobis, quamdiu sumus et ipsi nobis: quamdiu tu tibi inimicus es, inimicum habebis sermonem Dei. God’s word is adversary to none but such as are adversaries to themselves; neither doth it condemn any but such as shall be assuredly condemned by the Lord; for what is the word but the heart and soul of God ( cor et anima Dei), as Gregory saith. And what saith the essential Word of God, who came out of the bosom of his Father and knew all his counsel? "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day," #Joh 12:48. Oh consider this, ye that forget God, that slight his word as if it were but wind, that belie the Lord, and say, "It is not he; neither shall the evil" (foretold) "come upon us; neither shall we see sword nor famine. And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the Lord God of hosts, Because ye speak this word" (and is there not such language of many men’s hearts today?) "behold, I will make my words" (not wind, but) "fire, and this people wood, and it shall devour them," #Jer 5:12-14. The word of God in the mouths of his ministers may well be likened to Moses’ rod; which, while he held it in his hand, it flourished, and brought forth almonds; but, being cast upon the ground, it became a serpent. Semblably, God’s words and statutes, if laid to heart, they yield fruit and comfort; but if slighted or snuffed at, {as #Mal 1:13} serpent-like they will sting the soul, and become a savour of death, &c. This contempt will also call for a sword, to revenge the quarrel of the covenant; as it did upon these men’s fathers for their instance and admonition. It is reckoned by Daniel as a great aggravation of Belshazzar’s sin, #Da 5:22, that he was not sensible of his father Nebuchadnezzar’s pride and fall "And thou, his son, Belshazzar, hast not humbled thine heart, though thou knewest all this." The sin of these Jews in the text was the greater because their fathers and elders (either out of sound conversion, or at least out of clear conviction of conscience) had confessed and remonstrated the truth and justice of God in threatening and executing his judgments upon themselves, saying, as #La 1:18 "The Lord is righteous; for we have rebelled against his commandments"; and as #La 2:17 "The Lord hath done that which he had devised; he hath fulfilled his word; he hath thrown down and hath not pitied," &c. Hear them in their own words here: "Like as the Lord of hosts," whose power is irresistible, "thought" (devised, determined with himself, and accordingly denounced by his prophets) "to do unto us," who did not the words which he commanded us, #Jer 11:8 "according to our ways," which were always grievous, #Ps 10:5 "and according to our doings," that were not good, #Eze 36:31 "so hath he dealt with us"; for he loves to retaliate, and to render to every transgression and disobedience a just recompence of reward, #Heb 2:2.

Ver. 7. Upon the four and twentieth day of the eleventh month] The third month after the former prophecy, when the Jews probably had practised the doctrine of repentance, so earnestly pressed upon them; and had humbled themselves under the mighty hand of God, who was now ready to lift them up by this and the seven following most comfortable visions touching the restoration and reformation of the Church and State. The devil and his imps love to bring men into the briars, and there to leave them, as familiars forsake their witches when they have brought them once into fetters; as the priests left Judas the traitor, to look to himself, #Mt 27:4; and as the Papists cast off Cranmer, after that, by subscribing their articles, he had cast himself into such a wretched condition, that there was neither hope of a better nor place for a worse; ut iam nec honeste mori nec vivere inhoneste liceret (Melch. Ad. in Vita). But such is not God’s manner of dealing with those that tremble at his word, and humble at his feet. Deiecit ut relevet, premit ut solatia praestet. He comforteth those that are cast down, #2Co 7:6, commandeth others to comfort the feebleminded, #1Th 5:14, and noteth those that do not with a black-coal, #Job 6:14, Nigro carbone notari. See the workings of his bowels, the rollings of his compassions, kindled into repentance toward his penitentiaries, #Jer 31:20 Ho 11:8 Isa 40:1,2. See how he comforts them with cordials according to the time wherein he had afflicted them, #Ps 90:15, and in the very thing wherein he had abased them; as he once dealt with their head, #Php 2:7,8.

Ver. 8. I saw by night] The usual time for such revelations. It may note, moreover, the obscurity of the prophecy; hence also the mention of myrtle trees, low and shady, and that in a bottom, as Calvin conceiveth; and all this that he might give a taste of good hope to the Jews by little and little.

And behold a man riding upon a red horse] Not Alexander the Great, riding upon his horse Bucephalus, and translating the empire from the Persians to the Grecians, as Arias Montanus conceited it; but the man Christ Jesus, #1Ti 2:5, the Captain of the Lord’s host, #Jos 4:14, and of our salvation, Heb. ii. 0.

Riding upon a red horse] In the same sense, saith one, that this colour is given to his garments, #Isa 63:1-3, and to the angel’s horse, #Re 6:4. The wild bull, saith another, of all things, cannot abide any red colour. Therefore the hunter for the nonce, standing before a tree, puts on a red garment; whom when the bull seeth, he runneth at him as hard as he can drive; but the hunter, stepping aside, the bull’s horns stick fast in the tree; as, when David slipped aside, Saul’s spear stuck fast in the wall. Such a hunter is Christ; he, lifted up upon the tree of his cross, had his garment dipped and dyed in his own blood, as one that cometh with red garments from Bozrah. Therefore the devil and his angels (like wild bulls of Bashan) ran at him with all their force (in that three-hours’ darkness especially), but he, delivering himself as a mighty conqueror, their horns stick fast, as it were, in his cross; as Abraham’s ram, by his horns, stuck fast in the brier.

And he stood among the myrtle trees that were in the bottom] Myrrh trees some render it. Here Christ, that horseman and head of his Church, keepeth himself, as touched with the feeling of our infirmities, #Heb 4:15, as suffering and sorrowing with his people, who are fitly compared to myrtles, that grow in a shady grove, in valleys and bottoms, and by waters’ sides, et amantes littora myrtos (Virg. Georg.). "Blessed are ye that sow beside all waters," #Isa 32:20. Myrtles also are odoriferous, and precious, #Isa 41:19 55:13; so are the saints, #Isa 43:4 Col 4:6, they cast a good scent wherever they go, by the grace of God that is in them; as Alexander the Great is said to do, by the excellent temperament of his body. Lastly, #Le 23:40 cf. Ne 8:15, the Jews, at their joyful feast of tabernacles, used myrtle branches among others, to testify their thankfulness for a settlement in the promised land, after so long wandering in the wilderness. The Gentiles also in their solemn feasts, interludes, and— cingebant tempera myrto, wore garlands made of myrtles. Let us keep the feast; let us keep holy day (εορταζωμεν), saith the apostle, #1Co 5:8, who himself did over abound exceedingly with joy, had an exuberance of it, at that constant feast of a good conscience, #2Co 7:4. Diogenes could say that a good man keeps holy day all the year about. Christ crowneth the calendar of his people’s lives with continual, festivals here how much more in heaven! Pliny tells us that ex myrto facta est ovantium corona, subinde et triumphantium; of myrtle was made, among the Romans, the crown or garland of those that did shout for victory, or ride in triumph.

And behind him were there red horses] i.e. Horsemen: Nam nimis crassum est illud commentum, fuisse locatos equos, saith Calvin here. These horsemen are angels, as #Zec 1:10, deputed to several offices and executions, for judgment, for mercy, or both; shadowed by the various colours of their horses.

Ver. 9. Then said I, O my Lord, what are these?] Thus the prophets inquired and searched diligently (as saith St Peter (ερευνωντες), #1Pe 1:11), for the truth of things, as hunters seek for game, and as men seek for gold in the very mines of the earth; who, not content with the first ore that offered itself to their view, dig deeper and deeper till they are owners of the whole treasure. See #Pr 2:4; and rest not till ye see that blissful sight, #Eph 1:18,19.

And the angel that talked with me] Or, in me, as the Vulgate rendereth it. This was some created angel, who might reveal things to the prophet by working on the phantasy and spirit, by way of information and instruction, as #Da 9:21 Lu 1:11 Re 1:1.

I will show thee what these be] How ready are the holy angels to serve the saints, #Heb 1:14, rejoicing more in their names of office than of honour, of employment than preferment, to be called angels, that is, messengers, or internuncios, than principalities, thrones, dominions, #Eph 1:20; accounting it better to do good than to be great, to dispense God’s benefits than to enjoy them. Hence they are with and about the saints, as their companions, guides, protectors, monitors, and rulers of their actions, as here.

Ver. 10. And the man that stood among the myrtle trees] The man Christ Jesus, that is ever with the Church, and in the midst of his people, that feedeth among the lilies, and walketh in the midst of the seven golden candlesticks. He, being asked by the foresaid angel, answered him (in Zechariah’s hearing), for he is Palmoni hammedabber, that excellent speaker, as Daniel calleth him, and therefore asketh him of the vision, #Da 8:13.

These are they whom the Lord hath sent] As his εποπται, or overseers and intelligencers. Not that God needeth them, as princes need the counsel and aid of their subjects. The holy angels receive more from God than they perform or bring to him. But he maketh use of their service about us. 1. For the honour of his majesty, and comfort of our infirmity. 2. To make out his love unto us, by employing such noble creatures for our good. 3. To make and maintain love and correspondence between us and angels, till we come to walk arm in arm with angels, as #Zec 3:7, and to be like unto them, yea, their equals (ισαγγελοι), #Lu 20:36, if not more, #Eph 1:23.

Ver. 11. We have walked to and fro through the earth] Itavimus, we have coursed up and down with incredible swiftness. Hence they are called the chariots of God, #Ps 68:17 (Heb. God’s chariot, to note out their joint service, as of one), as here his horsemen, ready pressed to do his pleasure.

And behold all the earth sitteth still, and is at rest] Excepting the Church alone, which, like Noah’s ark, is ever tossed up and down till it rest at last on the everlasting mountain; then she shall have her happy halcyons; then she shall see her enemies afar off, as Lazarus did Dives, or as the Israelites at the Red Sea did their persecutors, dead upon the shore. Meanwhile, she must not expect to be calm and quiet for any continuance. In the world ye shall have trouble, and ye shall weep and lament; but the world shall rejoice; they shall revel, and laugh themselves fat, #Joh 16:20,23 "The king and Haman sat down to drink; but the city Shushan was perplexed," #Es 3:15. The Church is called God’s threshing floor, because threshed with continual crosses; and God’s husbandry, because he will be sure to plough his own ground, and to make long furrows upon their backs, whatsoever become of the waste, #Isa 21:10 1Co 3:9; and to weed his own garden, though the rest of the world be let alone, and grow wild. Moab is not poured from vessel to vessel, but settleth upon the lees, #Jer 48:11; when the Israel of God is poured out as milk, and curdled like cheese, as Job speaketh in another case, #Job 10:10.

Ver. 12. Then the angel of the Lord] That advocate with the Father, Jesus, the just one, #1Jo 2:1, who appeareth to his afflicted people, and feelingly pleads for them, as being afflicted in all their afflictions, even the angel of his presence that saveth them, #Isa 63:9. It much moved him to hear that God’s enemies were in better case than his people; and this puts him upon the following passionate expostulation.

O Lord of hosts, how long wilt thou not have mercy on Jerusalem, &c.] Usquequo Domine. Calvin had these words much in his mouth; thereby breathing out his holy desires in the behalf of the afflicted Churches, with whose sufferings he was more affected than with anything that befell himself. It is said of Melancthon that the miseries of the Church made him almost neglect the death of his dearest children; and put him upon many prayers and tears; which, like music upon the water, made a most melodious noise in the ears of God. When Luther in a certain epistle checked him, and chided him for his exceeding great care of the Church’s welfare, calling him pertinacissimam curarum hirudinem, &c., he meekly replied, Si nihil curarem, nihil orarem; If I should not care so, I should not pray so. God seemeth sometimes to have lost his mercy (as here, How long wilt thou be unmerciful to Jerusalem?), and then we must find it for him. He seems to have forgotten his people; we must remind him. He seems to sleep, delay; we must waken, quicken him, with "How long, Lord?" "Thou shalt arise, and have mercy upon Zion; for the time to favour her, yea, the set time, is come," saith Daniel, who is probably held to be the penman of that excellent Psalm {#Ps 102:13 cf. Da 9:2} and he speaks it with as much confidence as if he had been in God’s blessed bosom the while. This also he spake, not now by a spirit of prophecy, or special revelation; but by way of argumentation, or necessary demonstration: "For thy servants take pleasure in her stones, and favour the dust thereof"; they pity her, and melt over her, therefore thou, Lord, much more; since all their tenderness is but a spark of thy flame, a drop of thine ocean.

Against which thou hast had indignation, these threescore and ten years] There is much ado among interpreters about Jeremiah’s seventy years and Zechariah’s seventy years, whether one and the same, or different one from another. That of Scaliger is most unlikely, who reckoneth these years of the captivity from the first year of Xerxes with his father Darius, unto the fourth year of Darius Nothus. How much better our countryman, Lydiat (whom yet Scaliger so much scorned, saying, Quis est ille ex ultima Britannia Canis, qui Ios. Scaligerum audeat allatrare?), who concludes it to be 70 years from the last destruction of Jerusalem by the Chaldees to this second year of Darius Hystaspes, wherein Zechariah prophesied. That of a Lapide upon this text I cannot pass by, Moraliter idipsum dicamus, idipsum oremus et obsecremus pro Anglia. Let us say the same, pray the same, for England, Scotland, &c., that the angel here doth for Jerusalem; How long, Lord, wilt thou not have mercy upon England, where heresy hath prevailed now these hundred years and upwards? The English fugitives beyond seas write upon their college and church doors, in great golden letters, Iesu, Iesu, converte Angliam: Fiat, Fiat. Iesu, convert England: Amen, Amen. Why, yet this is somewhat better than that of Pererius, the Jesuit, upon #Ge 15:16. If any man marvel, saith he, why England continueth to flourish, notwithstanding the overflow of heresy, and cruel persecution of Catholics (just execution of Catholics, he should have said), we answer, because their iniquity is not yet full (God grant it, #Jer 28:6), Sed veniet tandem iniquitatis complementum. But the time is not far off; and forbearance is no quittance.

Ver. 13. And the Lord answered the angel] How should God do otherwise than answer his well beloved Son with good and comfortable words, since he is all in all with the Father, and can do anything with him? Father, saith he, I know thou hearest me always, #Joh 11:42. Did God hear Abraham for Ishmael, nay, for Sodom? Did David hear Joab, interceding for Absalom? Did Herod hearken to Blastus, making request for those of Tyre and Sidon, with whom he was highly displeased? #Ac 12:20. And shall not God give ear to his Son, praying for his people, that are as dear to him as the apple of his eye? Good and comfortable words he doth surely answer him; such as were once those, #Joh 12:27,28, when Christ had thus prayed, "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I to this hour. Father, glorify thy name. Then came there a voice from heaven" (Bath-col the Rabbis call it), "saying, I have both glorified it, and will glorify it again." So, when he shall say in his daily intercession (for he ever liveth to make request for us, at the right hand of the majesty on high), It irketh me, that the whole earth is at rest, and my Church at so much unrest: "Return, O Lord, how long? and let it repent thee concerning thy servants," #Ps 90:13 "Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity," #Ps 118:25. How can God do less than answer, as #Isa 33:10 "Now will I arise, now will I be exalted; now will I lift up myself"; or as in the words next following here (which indeed are all good along words and comfortable words), I am jealous for Jerusalem. The Lord shall yet comfort Zion, and shall yet choose Jerusalem; yet for all the sorrow he shall do for it, and for all that others call her an outcast, saying, "This is Zion, whom no man seeketh after," #Jer 30:17; and she herself concludeth her doleful ditty with, "Thou hast utterly rejected us; thou art very wroth against us." #La 4:22

Ver. 14. So the angel that communed with me] See the note on #Zec 1:10.

Cry thou, saying] q.d. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem, speak ye to her heart and cry unto her, saying, that her appointed time is accomplished, that her iniquity is pardoned, and so the quarrel is ended; for she hath received of the Lord’s hands double for her sins. Nothing so much as I have deserved, saith she, #Ezr 9:13; twice so much as she hath deserved, saith he. O sweet contradiction! O beautiful contention! The same Hebrew word signifieth to repent and to comfort, #1Sa 15:35 Isa 60:1. God’s care is to comfort those that are cast down. His command to his prophet is, to cry comfort to the penitent with an extraordinary earnestness, from the God of all consolation.

I am jealous for Jerusalem and for Zion with a great jealousy] Love is strong as death, zeal, or jealousy (for the same word signifieth both), is hard as hell, #So 8:6. Non amat qui non zelat, saith Augustine. He loves not that zeals not. And Basil, venturing himself very far from his friend, and by some blamed for it, answered, Ego aliter amare non didici, I cannot love a man, but I must do mine utmost for him. When one desired to know what manner of man Basil was, it is said there was presented in a dream to him a pillar of fire with this motto, Talis est Basilius, Lo, such a one is Basil. It is certain that our God is a consuming fire. "Who would set the briers and the thorns," saith he, that is, the Church’s enemies, "against me in battle? I would go through them, I would burn them together," #Isa 27:4. And yet he saith in the same place, "Fury is not in me." What will he do then when jealousy is in him as here? "Jealousy is the rage of a man," #Pr 6:34, and hath these three properties:

First, it is exceeding watchful and quick sighted; hardly shall the paramour escape the husband’s eye, and a wanton glance is soon noted and noticed. God is no less sensible and observant of the least indignity done to his dear spouse, his Hephzibah, be it but in a frown or a frump. Why is thy countenance cast down? saith God to that dog-bolt Cain, #Ge 4:6. Why dost lower upon my righteous Abel? What, will he force the queen also before me in the house? #Es 7:8. If David’s enemies mow and make mouths at him, if they cry, Aha, aha, so would we have it, God will reckon with them for it, #Ps 40:15. If Edom say jeeringly to the prophet, Watchman, what of the night? watchman, what of the night? If Ammon clap but his hands at God’s Israel, if he stamp with the feet, and rejoice in heart only, when it goes ill with the Church, "God will stretch out his hand upon him, and cut him off out of his country, and he shall know that he is Jehovah," #Eze 25:6,7; yea, that the Lord God of Israel is a jealous God. He will be jealous for his land, and pity his people, #Joe 2:18.

Secondly, jealousy is violent, it is cruel as the grave, the coals thereof are coals of fire, #So 8:6. The same word is elsewhere put for fiery thunderbolts, #Ps 78:48; also for a carbuncle or burning fever, #De 32:24. Jealousy puts a man into a fever fit of outrage; arms him with fiery darts, yea, with lightbolts; makes him cast firebrands, be ready to take any revenge. Think the same of God in a way of justice. He will spit in the face of a Miriam, that shall but mutter against his Moses, #Nu 12:14; what, then, will he do (or rather, what will he not do) against Jezebel, Athaliah, Herodias.

Thirdly, jealousy is irreconcilable, implacable: #Pr 6:34,35 "He will not spare in the day of vengeance, He will not regard any ransom, neither will he rest content though thou give many gifts." What would not Balak have given to have had his will upon Israel? What large offers made Haman! he would pay ten thousand talents of silver to those that had the charge of the business to destroy the Jews. Ahasuerus yielded; but so did not God. "We are sold (said Esther), I and my people, to be destroyed, to be slain and to perish." But God never consented to the bargain, #Es 3:9 7:4. He had war with Amalek for ever, and laid his hand upon his own throne, as swearing to root him out, #Ex 17:16. And this proud Agagite Haman shall feel the force of his curse in his very bowels. Let the labouring Church but cry out, Help, O King, hear, O husband, give ear, O shepherd of Israel, the enemy is come into thy land, O Immanuel, and the stretching out of his wings filleth the whole breadth of it. Where is thy zeal (or jealousy) and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? Doubtless thou art our Father, our Redeemer, or near kinsman, nay, our husband, #Isa 8:8 63:15. Thy Church is unto thee a sister, a spouse; and canst thou hide thine eyes from thine own flesh? #Isa 58:7, from her that is joined to the Lord, and is one spirit? #1Co 6:17; shall Abraham venture for the rescue of his kinsman, David of his two wives, and wilt thou do nothing for the dearly beloved of thy soul? shall she be given up into the hand of her enemies? shall the sword reach unto the soul? #Ge 14:14 1Sa 30:18 Jer 12:7 4:10. Let Christ but hear such words from the mouth of his spouse; and he will soon gird his sword upon his thigh, he will act Phineas’ part and execute judgment; he will smite his enemies in the hinder parts (whip them, as men used to do boys), and so put them to a perpetual reproach; shame them for ever, as a company of punies or zanies, #Ps 78:66.

Ver. 15. And I am very sore displeased with the heathen that are at ease] Heb. I am in such a heat as causeth fuming and foaming. I am boiling hot, and even ready to burst out upon them to destroy them; for the word here used hath great affinity with another word that signifieth to cut down and to destroy, #2Ki 6:6, and importeth a higher degree of displeasure, a greater height of heat, than either anger or wrath, as may be seen in that signal gradation, #De 29:28 "The Lord rooted them out of their land in anger, and in wrath, and in great indignation." The last of these three is this word in the text, Fervore maximo ferveo, I am as hot as may be against those heathens that are at ease, at heart’s ease, that come not in trouble, like other men, neither are they plagued as better men, #Ps 73:5, and are therefore secure and insolent above measure, #Job 21:23, haughty and haunty, so that the Church cannot rest for them; they thrust with the shoulder and push with the horn (as afterwards, #Zec 1:18,19 cf. Da 8:4), yea, they push the diseased, #Eze 34:21, which is a singular cruelty.

They help forward the addiction] They fall like dogs upon the wounded deer. This David complains of as an unsufferable grievance, #Ps 69:26. For they persecute him whom thou hast smitten: and they talk to the grief of those whom thou bast wounded. God smiteth his in mercy and in measure, in the branches only, #Isa 27:10, and not at the root, neque ad exitium sed ad exercitium neither for destruction but for training. (Aug.). Displeased he may be with his own, and make bloody wales upon their backs, if need be; but then he looks that others should pity them, and not lay on more load, and seek to bring them to utmost extremity. God puts his people sometimes into the hands of his enemies for correction sake. Now they commonly being enraged with haughty, revengeful, and malicious desires, exceed their commission, and so derive the mischief upon themselves, {see #Pr 24:17,18} they cannot do but they must overdo (as Nebuchadnezzar, the rod in God’s hand, #Isa 10:5), and thereby utterly undo themselves for ever: for their cruelty comes up to heaven, #2Ch 28:9, and God soon heareth the cry of his oppressed (for he is gracious), and avengeth himself on their pitiless enemies; standing over them and saying, as #Isa 47:6 "I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy; upon the ancient hast thou heavily laid thy yoke." And again, "Because these Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred: therefore I will execute great vengeances upon them with furious rebukes; and they shall know that I am the Lord, when I shall lay my vengeance upon them," #Eze 25:15,17 26:2. Joab never pleased David better than when he made intercession for banished Absalom, for the soul of King David longed to go forth unto Absalom, #2Sa 13:39, whom yet he had very just cause to be greatly displeased with. God, in a heat, as it were, against Israel, offereth Moses a great fortune, #Ex 32:10, but would have taken it very ill that Moses should have taken him at his word.

He is but a little angry with his people] And soon repenteth him of the evil; but woe be to those that help forward the indignation, that deal by God’s afflicted as the herd of deer do; which, when any of the herd is shot, the rest push him out of their company. It is said of Queen Elizabeth, that she hated, no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune. Think the same of God. He weareth his rod to the stumps, and then throws it into the fire. He sets his horseleeches to his people (when he finds them sick of a plethory of pride, when fulness hath bred forgetfulness, saturity security), and suffereth them to suck till they burst; and then treads them under his feet, and puts them away as dross, #Ps 119:118,119.

Ver. 16. Therefore thus saith the Lord] Thus, one deep calleth another, #Ps 42:7; the lower deep of our misery, the higher deep of God’s mercy. As Croesus’ dumb son burst out into, Kill not King Croesus; so, when enemies are ready to devour the Church, God’s bowels work; he can hold no longer, but cries, Save my child, handle the young man gently for my sake: see #Jer 31:20 Isa 57:16 "I will not contend for ever, neither will I be always wroth; for the spirit should fail before me," &c.; when the child swoons in the whipping God lets fall the rod, and falls a kissing it, to fetch life into it again. A physician, in some cases, purgeth his patient till nothing be left almost but skin and bone; or bloodeth him, ad deliquium animae, till he faint and sink, but yet his care is still to maintain nature; so this heavenly Father and Physician is careful to keep up the spirits of his suffering saints by comforts and cordials, as here:

I am returned to Jerusalem with mercies] Miserationibus visceralibus, with multitudes of tender mercies that flow from the inwards, from the bowels, from the bosom and bottom of the heart; and that of a parent, nay, of a mother toward her child in an extremity, as #1Ki 3:26. And here observe how fully and sweetly the angel’s prayer {#Zec 1:12} is answered, even ad cardinem desiderii. God not only grants him according to his own heart, but fulfils all his counsel, as it is, #Ps 20:4. Let it be to him even as he will, nay, gives him an enlarged answer, presseth upon him, as Naaman did upon Gehazi two talents when he desired but one. How long wilt thou not be merciful to Jerusalem? saith he.

Behold, I am returned to Jerusalem with many mercies, saith God] I went away and hid me from it in my anger, #Ho 5:15, but am come again with many comforts to relieve it. As all light is from the sun, and all waters from the sea; so is all comfort from God. In thy light shall we see light; but "thou didst hide thy face, and I was troubled," #Ps 30:7: as when the sun is eclipsed all creatures here flag and hang the head, there is a drooping in the whole frame of nature; and when the extracting force of the sun leaves the vapours that are drawn up, they fall down again to the earth; so fares it with the Church: if God withdraw she lies all amort, yea, she lieth open to all sorts of evils and enemies; for her shadow is departed from her. But he cannot be long absent, such is his love; he will repent for his people when he seeth their power is gone, #De 32:36, when there is a dignus vindice nodus, an extremity fit for Divine power to interpose; when misery weighs down, and nothing but mercy turns the scale, then at furthest in the very turning and critical point. He will return to Jerusalem with mercies. He will return to her, not as the winter sun, that casts a goodly countenance when it shines, but gives little comfort and heat; but with a cornucopia of all manner of blessings will he come.

My house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem] That is, both Church and State shall flourish. God will both do good in his good pleasure unto Zion; he will also build the walls of Jerusalem, #Ps 51:18; but mark that he saith in his good pleasure, as here in tender mercies; to teach us that all the good we enjoy is merely of mercy, it is all of free grace; for otherwise there should not be so much as any face of Church or commonwealth, as we see in the Jews at this day; a miserable dejected people, because Loruhamah, such as have not obtained mercy, #Ho 1:8. Their ancestors acknowledged, with all thankfulness for so undeserved a favour, that except the Lord of hosts had left unto them a very small remnant, they should have been as Sodom, and like unto Gomorrah, #Isa 1:9. Had not the angels laid hold upon Lot’s hand and the good Lord been merciful unto him, #Ge 19:16, he also had perished among those sinners against their own souls. Joshua was "a brand plucked out of the fire," #Zec 3:2. And when one said to Mr Bradford the martyr, God hath done much for you since I first knew you, and hath wrought wondrously in you to his glory; he thus answered, Truth it is, for he hath dealt favourably with me, in that he hath not punished me according to my sins, but hath suffered me to live that I might seek repentance (Acts and Mon. 1473). "Thou hast punished us less than our iniquities deserve," saith Ezra, #Ezr 9:13. And "it is of the Lord’s mercies that we are not consumed," saith the Church, "because his compassions fail not," #La 3:22.

Ver. 17. Cry yet, saying, Thus saith the Lord of hosts; My cities] Here are four "yets" in this one verse, and all very gracious ones; to break their hard hearts, and to raise their faith in his promised mercies. For it is as if God should say, Though I was sore displeased with your fathers, and ye are risen up in their rooms a very race of rebels, so that I have had indignation against you full seventy years, #Zec 1:12, yet I do you to know, and by my prophet I proclaim, with great earnestness and evidence of truth, that I do yet own you my cities, so that ye are not discovenanted, and will yet prosper you (so that it shall no more be said, This is Zion whom no man careth for, #Jer 30:17; for you shall have plentiful increase of men, cattle, and all manner of fruits of the earth, as #Zec 2:4), yea, you shall have a fulness of all things, not only repletive, but diffusive, not only of abundance, but of redundance too; your cup shall overflow into the lesser vessals of others.

My cities through prosperity shall yet be spread abroad] Diffundentur, diffiuent nut effluent. You shall have not for necessity only, but for lawful delight and honest affluence.

And the Lord shall yet comfort Zion] sc. With spiritual comforts, taking her into his winecellar, Cant. ii., yea, into the wilderness, and there speaking to her heart, #Ho 2:13.

And shall yet choose Jerusalem] That is, settle her in the sound assurance of her election and adoption, whereof those outward blessings are both fruits and pledges. Hence David doubts not to conclude his spiritual good estate and hopes of eternal happiness frown his external enjoyments, #Ps 23:5,6 "Thou preparest a table before me, thou anointest mine head, my cup runneth over." Hence he infers, "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever." In all that is here said we may see that Scripture fully made good, #Jer 51:5 "Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts; though their land was filled with sin against the Holy One of Israel." And herein God dealt with his people according to his prerogative, and not according to his ordinary course. When the cursed Canaanites had filled their land from corner to corner with their uncleaunesses they were devoted to destruction, #Ezr 9:11. When the Edomites grew insolent and ripe for ruin they were called the border of wickedness, and the people against whom the Lord had indignation for ever, #Mal 1:4. {See Trapp on "Mal 1:4"}

Ver. 18. Then I lift up mine eyes, and saw] That is, I gave good heed to this second vision also; which was added purposely for confirmation of the former promises; which should be certainly accomplished to the Church, notwithstanding her many and mighty enemies. Horns they are called for their might and mischievousness; by a metaphor, a feris cornupetis, from fierce beasts, whose strength and wrath lie in their horns; or else from warriors, who wore iron horns upon their helmets.

And behold four horns] Not the four monarchies, for the Grecians and Romans were not yet; and this is spoken here for the present comfort of the afflicted Church, but the enemies of Israel from all the four parts of the world, see #Ps 107:2,3, for they were surrounded: on the north were the Syrians, Assyrians, and Babylonians. ( Ab Aquilone nihil boni, #Jer 4:6 6:1). On the east the Ammonites and Moabites. On the south the Edomites and Egyptians. On the west the Philistines, as may be gathered out of Jeremiah and Ezekiel. Geneva is at this day a small people, environed with enemies, French, Spanish, Savoy, Pope; and barred out from all aid of neighbours, cities, and churches; yet, by the mighty arm of God, strangely and strongly upheld and defended. This Mr Beza represented in a most elegant emblem of a city depainted as hanged by a twined thread; sustained and maintained by the mighty hand of God alone. Would any man take the Church’s picture? saith Luther; then let him paint a silly poor maid, sitting in a wood or wilderness, compassed about with hungry wolves, lions, boars, and bears, and with all manner of cruel and hurtful beasts; and in the midst of a great many furious men assaulting her every moment and minute; for this is her condition in the world.

Ver. 19. And I said unto the angel that talked with me, What be these?] Though the vision be dark and mysterious, yet the prophet despaireth not of a right understanding, neither doth he waywardly reject it with a Quod non vult intelligi, vult negligi; but wanting wisdom, he asketh it of God, as St James also adviseth us to do, #Jas 1:5, and as David practised: "Teach me good judgment and knowledge," saith he, "give me understanding and I shall observe thy law." Thus Daniel prayed, and had an angel sent to inform him not once, but often, in friendly and familiar manner, #Da 9:21 10:11 11:2,3. So had Joseph, Cornelius, Paul, &c. And although angels are not so ready now, or appear not, at least, so visibly to tell us the mind of God; yet he will not be wanting to his willing servants; but in the use of means they shall be all taught of God; as David was by repairing to the sanctuary, #Ps 73:13, and as the eunuch was by Philip, #Ac 8:26-30.

These are the horns which have scattered] Heb. tossed them up in the air, as furious beasts do with their horns, and sorely bruised them. Nam non modo dispersionem significat quae sit per modum ventilationis, sed etiam quae sit per modum allisionis et contritionis (Lud. de Dieu in #Mt 22:44). See #Ho 10:14 13:16.

Ver. 20. And the Lord showed me four carpenters] He that before was called an angel is here called Jehovah, this shows him to be Christ, who is God blessed for ever. In respect of his eternal essence he is called the Lord; in respect of his office or mediatorship, an angel.

Four carpenters] Or smiths; so many horns, so many artificers to batter and break them. God wants not ways and means to help his own at a dead lift; he knows how to deliver, saith Peter, #2Pe 2:9, and herein usually he goeth a way by himself. Many times he setteth the enemies together by the ears among themselves; while that I withal escape, saith David, #Ps 141:9. Thus by Nebuchadnezzar, as by a club or beetle, he brake the rest of those horrible horns; as at this day the Pope by the Turk, and Spaniard by the French, and that the Church may have her halcyons. No marvel I slept so soundly seeing Antipater was by and watched, said Philip of Macedon. We may better say of Antipater, our gracious Father and guardian, the keeper of his Israel.

Ver. 21. What come these to do?] He asketh not what they were? for by their tools or weapons he perceived they were carpenters or smiths (as some think), with iron instruments to break these iron horns; confer #1Ki 22:11. He inquireth, therefore, of their employment only. Futilous and foolish questions should be avoided, #Tit 3:9.

So that no man did lift up his head] Turn head, or look cheerfully, as #Lu 21:28.

But these are come to fray them] Deterere, saith the Vulgate; better deterrere, to frighten them, now that they had pushed Israel to the Lord.

To cast out, &c.] Thus Omne sub regno graviore regnum est. See #Ec 5:7. {See Trapp on "Ec 5:7"}

Chapter 2

Ver. 1. I lifted up mine eyes again, and looked] i.e. I looked wistfully, not sluggishly, as between sleeping and waking, as #Zec 4:1. I saw further by the spirit than common sense could have carried me. I beheld Jerusalem in her future glory, I looked intently, I took aim, not by the things which are seen, but by the things which are not seen, #2Co 4:18 Heb 11:27 Ga 4:26.

And behold a man] The man Christ Jesus, as his mother is called a virgin, #Isa 7:14, the virgin, that famous virgin that conceived and bare a son, that got a man from the Lord, #Ge 4:1. This man (called before and after an angel, as appearing in human shape) is here seen and set forth as an architect or master builder, going to take the plot of his Church, see #Re 21:15; and observe, by the way, how in that book the Holy Ghost borrows the allegories and elegancies of the Old Testament to set out the story of the New in succeeding ages.

Ver. 2. Whither goest thou?] This was great boldness; but the prophet understood himself well enough; and Christ approves and assents to it in a gracious answer here, and especially #Zec 2:4. Great is the confidence of a good conscience toward God, #1Pe 3:21. See #Isa 63:16,17 Hab 1:12. We may come boldly to the throne of grace, #Heb 4:16.

To measure Jerusalem] This had been promised before, #Zec 1:16. But for their further confirmation, who saw a little likelihood of such a rebuilding and repeopling, it is repeated. Thus the Lord, tending our infirmity, seals to us again and again in the holy sacrament, what he had said and sworn to us in his word.

Ver. 3. And behold the angel] Zechariah’s angel, as one calleth him.

Went forth] to take direction from Christ, and to give the prophet further information. {See Trapp on "Zec 1:9"}

And another angel went out to meet him] So ready is Christ to answer prayers and to satisfy his weak but willing people, that draw near unto him with a true heart, #Heb 10:22. If any such ask and miss it is because they ask amiss, #Jas 4:3.

Ver. 4. Run, speak to this young man] Not go, but run; yea, fly swiftly, with weariness of flight, as #Da 9:21. Christ thinks it long ere his praying people hear from him. Only he will be inquired of by them, #Eze 36:37. Zechariah seems to have been a young prophet, and Christ remembered the kindness of his youth, and became a wonderful counsellor to him; he gave to this young man (or greenbeaded stripling) knowledge and discretion, #Pr 1:4. Epiphanius saith he was an old man; and that he is called a young man because a client and disciple of the angel that communed with him. Where angels are called men it was no disparagement to Zechariah to call himself a lad, or servant, considering his distance. Thus Abraham’s servant, though old, is called his boy, #Ge 24:52, by a catachresis. That is a good note that Mr Potable gives here, that the angel tells the prophet, but the prophet must tell the people; God using not the ministry of angels, but men earthen vessels, to bear his name to his people, #Ac 8:27 9:6 16:9.

Jerusalem shall be inhabited as towns without walls] Or shall dwell in towns without walls viz. in the suburbs or villages, there being not room enough within the walls to receive them. This seemed an incredible thing to this poor remnant now returned from Babylon. But it is the property and duty of believers to trust God upon his bare word; and that against sense in things visible, and against reason in things improbable.

For the multitude of men and cattle therein] That is, saith Augustine, of spiritual and carnal persons in the Church Catholic.

Ver. 5. For I, saith the Lord, will be unto her a wall of fire] Igneus qui et cominus arceat et eminus terreat (Theodor.). The Church (Christ’s garden) may seem to lie open to all incursions and disadvantages; but as it hath a well within it, #So 4:15, so it hath a wall without it, yea, round about it, better and stronger than that about Babylon, or Susa in Persia; the stones whereof were joined together with gold, as Cassiodorus testifieth. The Lacedaemonians were forbidden to wall in their city of Sparta; as being sufficiently fortified by the valour of the inhabitants. The Hollanders will not wall the Hague, though it have 2000 households in it; as desirous to have it counted rather the principal village of Europe than a lesser city. China is said to be surrounded with a strong wall of stone; and England with walls of wood, sc. a powerful navy. But what is all this (either for defence or offence) to a wall of fire? who dare venture to scale such a wall? It is not valour, but madness, to fight with a flame. Fire is terrible to the fiercest creatures, as lions, leopards. Shepherds and travellers were used to guard themselves by making great fires round about their night lodgings to keep off wild beasts. Some think the prophet alludeth to that custom; others, to the angels guarding of Paradise with a flaming sword, that is, saith Lactantius, with a wall of fire (Instit. lib. 2, cap. 13.) The Church may sit and sing, "We have a strong city: salvation will God appoint for walls and bulwarks," #Isa 26:1. He "maketh his angels spirits, his ministers a flame of fire," #Heb 1:7. These met and ministered unto Jacob at Mahanaim, making a lane for him, as the word importeth, #Ge 32:1. These fiery chariots and horsemen appeared for Elisha by whole legions, #2Ki 6:17, and do still pitch their camp round about the godly, #Ps 34:7. (These are the watchmen over the walls of the new Jerusalem, and of the mountains about the same, #Isa 62:6) Who, therefore, cannot but be safe, as being guarded by the peace of God within them, and by the power of God without them, through faith unto salvation.

And will be the glory in the midst of her] God is the Church’s both bulwark and beauty; her muniment and ornament. His presence, his worship, his grace, his protection, is that tower in the midst of her, #Isa 5:2, that golden head of the picture, that tower of the flock, and stronghold of the daughter of God’s people, #Mic 4:8. Hence the ark is called the glory, #Ro 9:4,5, and all comforts without it but Ichabods, #1Sa 4:20. Hence Judea is called the glorious land; and heathens are brought in saying, "Surely this great nation is a wise and understanding people. For what nation is there so great, that hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law?" #De 4:6-8. Surely as Samson’s strength and glory lay in his hair, so doth the strength and glory of our land consist in the true religion, and God’s sincere service; which if it should be shaved and deprived of, though every shower were a shower of gold, saith a divine, every stone in the land a pearl, every beggar an honourable senator, every fool as wise as Solomon, every weakling as strong as Samson; yet our wealth, honour, strength, wisdom, and glory are gone, and we shall sing a doleful Miserere ditty with Phineas’s wife, Ichabod, The glory of England is gone; for religion is gone.

Ver. 6. Ho, ho, come forth, and flee from the land of the north] A proclamation to those in Babylon to make haste home, and come away for shame; now they had so fair a way made, and such free liberty given them to return. A man would wonder they should be so backward to a business of this nature. But they that were born in hell know no other heaven, as the proverb is. There they had lived a long season in peace and safety in a rich and fat though a foreign country. There they were at quiet, enjoyed their religion and customs, gotten wealth, had favourites at court; and what should they trouble themselves to remove into a country where they were sure to meet with many bitter enemies, the Samaritans and others? And who can tell whether this proclamation of King Darius be not a design to try their affection to their country, and so to fall upon such as did offer to return thither? Thus by casting perils, distrusting promises, and listening to that Improba Siren Desidia, wicked idolent Siren, they stayed half of them at least behind, whatever Josephus hath falsely storied of 4,628,000 that returned; the contrary whereto, see #Ezr 2:64.

For I have spread you abroad into the four winds] And do now offer to recollect and reduce you to your own country. See that ye shift not off me that speak from heaven. See that ye neglect not so great salvation, #Heb 12:25 2:3. How often is the Lord even fain to smoke us, and so force us out of our clay cottages, toward our heavenly home. And what a shame is it to us that a heathen should say Fugiendum est ad clarissimam patriam; ibi pater, ibi omnia. We should even flee apace to our own country that is above; since there is our Father, there is all that heart can wish or need require.

Ver. 7. Deliver thyself, O Zion, that dwellest with the daughter of Babylon] q.d. Is Babylon a fit place for thee to abide in? what comfort canst thou take in such lewd company? Save thyself from this untoward generation, #Ac 2:40 "Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the Lord’s vengeance; he will render unto her a recompense," #Jer 51:6,7. Shortly after this exhortation to the sons of Zion Babylon revolted from the Persians, and was taken and sacked by Darius in the fourth year of his reign (that is, two years after this prophecy was uttered) by the help of his friend Zopyrus. Two things should prevail with the people of God to shun the society of the ungodly. 1. Infection of sin, which is more contagious and catching than the plague. Though Lot learned not the evil manners of Sodom, yet his daughters did. 2. Infliction of punishment, #Zec 9:2,4. Hamath lay so nigh Damascus in places that she fared the worse for her neighbourhood. See for both these, #Re 18:4, and say, if at any time forced to be in bad company, "Oh that I had wings of a dove: for then would I flee away, and be at rest," #Ps 55:6. Or, if this "Oh" will not set thee at liberty, take up that "Woe" to express thy misery, "Woe is me that I sojourn in Meshech."

Ver. 8. For thus saith the Lord of hosts] Sanchez referreth these words to those aforegoing, q.d. "Deliver thyself," &c. for so the Lord commandeth. But herein he stands alone, the current of interpreters carrying it against him. This preface seems prefixed for procuring more authority to the ensuing promise, which to the poor Jews might seem incredible. If Jehovah speaketh it, and he that hath all power in his hand to effect what he speaketh, why should any one doubt, or despair?

After this glory] i.e. These glimmerings of glory, these outgoings of grace begun among you, and by degrees to be finished.

Hath he sent me unto the nations which spoiled you] Or, against the nations, for it is a sending in judgment; and perhaps against either the Chaldeans, destroyed by the Persians, {See Trapp on "Zec 2:7"} or the Persians, afterwards destroyed by the Grecians and by Alexander the Great, see #Isa 33:1. Now, whereas some object that Christ is here said to be sent by his Father, and this seems to import an inferiority; it is answered: First, that two equals by mutual consent may send one another. Mission doth not always import inequality. Secondly, one may be inferior to another, either by nature, and so Christ is not; or by condition, as he is the Mediator, and as he did voluntarily abase himself; and so he is, #Php 2:7.

For he that toucheth you toucheth the apple of his eye] The little man, that is, in the eye (as pupilla of pupa), or, the black of the eye (Ishon, of Ish. It is here called Bath, the daughter of the eye; because it is as dear to a man as an only daughter). God, who at first drew light out of darkness, doth, by an admirable work, draw the light of the body out of the black apple of the eye. Philosophers call it, the crystalline humour. It is the tenderest piece of the tenderest part; to express the inexpressible tenderness of God’s love, saith Salvian. The eye is kept most diligently, and strongly guarded by nature with tunicles. A man can better bear a thultch on the back than a touch on the eye. Siquis digitum meum mordent, siquis pungat brachium et crura, siquis etiam duriter vulneret, &c., saith Calvin here. If one bite my finger, prick my leg or arm, yea, slash and wound me, I can better bear it than if he thrust his finger in my eyes. Amida, son of Mulasses, King of Tunis, cruelly put out his father’s eyes, by holding hot burning basins before them. Robert de Behasme, Earl of Shrewsbury, A.D. 1111, playing with his own child, for a pastime, put his thumb in the boy’s eyes, and thrust out the balls thereof. We use to say, Oculus et fama non patiunfur iocos, The eye and the good name will endure no jests. Let persecutors take heed how they meddle with God’s eyes. "He is wise in heart, and mighty in strength: who hath hardened himself against God and prospered?" #Job 9:4. Some read the text thus; He that toucheth you toucheth the apple of his own eye, that is, he very grievously hurteth himself, as procuring and pulling down upon his own head the sharp wrath and vengeance of God. But the former is the better.

Ver. 9. For, behold, I will shake mine hand upon them] Kings, they say, have long hands; and can easily reach those that are far distant. This is much more true of the King immortal; who can quickly crumble to crackle the mightiest monarchs; he cuts off the spirit of princes, #Ps 76:12, he slips them off (so the Hebrew there imports), as one would slip off a flower between one’s fingers, or as one should slip off a bunch of grapes. If the Lord do no more but arise, his enemies shall be scattered, #Ps 68:1. If he do but show himself in the field (as Xerxes used to pitch his tent on high, and stand looking on his army when in fight), the Philistines will be heard to cry out, "God is come into the camp. Woe unto us! who shall deliver us out of the hands of these mighty Gods?" #1Sa 4:8. But if he once shake his hand (that mighty hand, as St James calleth it, that spanneth the heavens and shaketh the foundations of the earth), how much more if he smite with the hand and stamp with the foot (as the prophet in another case, #Eze 6:11; and as Pompey vainly vaunted, that with a stamp on the ground of Italy he could raise an army), the sinners against Zion are soon afraid; fearfulness surpriseth the hypocrites. Woe unto us, say they, for we are spoiled, #Isa 33:14 Jer 4:13. The very shaking of his hand at them shall make their hearts ache, shake, and fall asunder in their bosoms, as drops of water.

And they shall be a spoil to their servants] i.e. To the Jews, whom they lately spoiled and enslaved. This was fulfilled in Esther’s days; and afterwards in the time of the Maccabees. Besides what is yet expected to be done by the nation of the Jews; when, at their glorious conversion, Christ shall dwell among them, #Zec 2:10, and the multitude of nations shall join themselves to Christ, #Zec 2:11, the Jews inhabiting in their own land, #Zec 2:12, to the silencing, amusing, and amazing of all flesh, #Zec 2:13; while the enemies of the Church by them subdued, #Zec 10:11, and possessed, #Isa 14:2 Ob 17,19, shall willingly, or perforce, come under Christ’s obedience. The conversion of the Gentiles (saith a learned author) is many times intimated by the Israelites mastering of them, spoiling them, possessing them for servants and for handmaids, as #Isa 14:2 Am 9:11 Ob 19, and here, which is not meant so much of a temporal subduing as of a spiritual joining with them in seeking of the Lord; yet so as the chief sovereignty and stroke of keeping men within the lists of their subjection and obedience unto Christ, shall remain among the Jews (The Calling of the Jews, by Sir H. Finch). And so St James teacheth us to expound those phrases, #Ac 15:17, where that which Amos saith, that the Israelites may possess the remnant of Edom, James rendereth, that the residue of men may seek after the Lord. The enemy whom, indeed, the Jews shall spoil, root out, and destroy, after they have groaned long under his hard yoke and bondage, is Gog and Magog, that is to say, the Turk, #Eze 38 Eze 39, with whom they shall have a marvellous conflict, as it may seem in their own country, #Eze 39:2,4 Da 11:44,45, and over whom they shall obtain a noble victory (God from heaven miraculously fighting for them, #Eze 38:18,19, &c.; #Zec 14:3-5) at, or near Jerusalem, #Joe 3:2 Eze 39:16. This enemy is not always represented by one and the same name; but sometimes he is called Moab, Edom, Rabbah, Ashur, Javan; haply because those that inhabit the seat of these people shall join hands with the Turk, and fall in the same destruction. Sometimes he is called leviathan, from his quality; sometimes Gog and Magog, from his country; sometimes the king of the north, from his territory, #Isa 27:1 Eze 38:2 Da 11:40. But by all these names one and the same enemy is understood, which marvellously cleareth the place in Ezekiel, #Eze 38:17, where the Lord by his prophet speaketh to Gog in this wise: "Art thou he of whom I have spoken in ancient time by my servants the prophets of Israel, which prophesied in these days and years?" He cannot mean himself, nor Daniel, which was but his contemporary, much less Zechariah, that came after; but he meaneth the ancient prophets long before, who spake of the same person, though not by the same name.

And ye shall know that the Lord of hosts hath sent me] You shall subscribe to the truth of these promises, which now you can very hardly be brought to believe; when God shall have fulfilled with his hand that which he hath spoken with his mouth, as Solomon’s phrase is, #1Ki 8:15.

Ver. 10. Sing and rejoice, O daughter of Zion: for, lo, I come] After a long absence, as it may seem, and great expectation, I come, not to lodge for a night, but to dwell and make mine abode in the midst of thee; partly in my newly built temple, but principally in the temple of my body, #Joh 2:21 "For the Word was made flesh, and dwelt among us," #Joh 1:14. Lo here is habitatio Dei cum carne, God dwelling with men, which the magicians held impossible, #Da 2:11. And for this the Church here, though at a great under, is commanded to sing and shout, notwithstanding her present pressures. This might seem to her an unseasonable discourse; which, saith Siracides, is as music in mourning, #/RAPC Sir 22:6. But when is medicine more seasonable than in time of sickness? And when have the saints more need of cheering up than when they are pressed down with heaviest crosses? And what greater comfort to a good soul than Christ Jesus our joy? Christus lecythos habet in malis: his comforts are such as the world can neither give nor take away; such as no good thing can match, no evil thing overmatch.

Ver. 11. And many nations shall be joined to the Lord in that day] {See Trapp on "Zec 2:9"} And further observe; that albeit the thorough coming in of the Gentiles, for all nations with one consent to receive Christ, be put off till the Jews’ famous conversion; yet that nothing hindereth but that this, and such like places that speak of the same, may well serve to warrant the first inceptions of their calling. And so doth St James cite them, #Ac 15:16,17, out of #Am 9:11,12, and Paul, #Ro 9:25,26, out of #Ho 1:10.

And I will dwell in the midst of thee] {See Trapp on "Zec 2:10"}

And thou shalt know, &c.] {See Trapp on "Zec 2:9"}

Ver. 12. And the Lord shall inherit Judah his portion] Or his enclosure, his several, divided from the rest of the world by a wonderful separation, as the Hebrew word signifieth, #Ex 33:16. And though there were some interruption in showing favour for a time; yet was there no intercession and utter breach of covenant; nor is to this time, as the apostle showeth, #Ro 11:28,29. About the time when the Turkish tyranny shall have lasted 350 years (saith my former author out of #Da 7:25 12:7,11 Re 9:15), the Jews shall repair toward their own country, #Isa 11:15,16 51:10,11 Jer 3:18 Ho 1:11, where they shall have a great conflict with the Turk, #Eze 38, and be in great distress for a time, #Da 12:1, but at length prevail, to the utter ruin of the Grand Seignior himself, and the overthrow of his army; perhaps not far from the sea of Gennesaret, otherwise called the lake of Tiberias, #Eze 39:11. After which they shall dwell in their own country, #Jer 3:18 23:8 Eze 37:21,22 Am 9:14,15. They shall inhabit all the parts of the land as before, #Ob 15,19,20 Jer 31:38-40 Isa 27:12 65:10. The land shall be more fertile than ever it was, #Eze 36:8-15 Ho 2:21,22 Joe 3:18 Am 9:13 Zec 14:10. The country more populous than before, #Isa 49:19-21 Eze 34:31 36:37,38. There shall be no separation of the ten tribes from the other two; but all make one entire kingdom, #Eze 37:22,24 Ho 1:11, and a most flourishing commonwealth, #Da 7:27, together with a Church most glorious, both for outward beauty, #Zec 14:6,7 Isa 60:20 62:1-3, and inward purity in doctrine, #Eze 37:23 Zec 13:2,3; in discipline, all profane purged out, #Joe 3:17 Zec 14:8, abundance of spiritual graces, #Isa 25:6-8, safety, #Zec 10:12 14:11, prosperity, #Isa 25:8 51:13, and stability, #Isa 26:1 33:16 Jer 30:20, &c., perpetuity, #Isa 60:21 Joe 3:20.

Ver. 13. Be silent, O all flesh, before the Lord] Heb. סה Peace and be still, as our Saviour once said to the raging sea, #Mr 4:39, whereupon the wind ceased (which before had blown and blustered till it was weary again, as the Greek word there importeth) and there was a great calm, all was suddenly hushed, and silent (εκοπασεν). The enemies of the Church are no less brutish and boisterous than the fierce winds and waves (αγπια κυματα), #Ps 107:25-27. But God, who sets a bound to the mighty waters which they may not pass, #Ps 104:9, he also restraineth the remainder of man’s wrath, #Ps 76:10. If he do but (as the Roman tribune was wont to do) interpose his veto. If he do but say (st) Be silent, O all flesh, σιγα λαος, plot not, prate not, practise not against my people, who dare quatch in his presence, or gainstand his commands ( סה ησυχααετε)? Who art thou, O man, that chattest against God? saith Paul, #Ro 9:20 "Who is this that darkeneth counsel by words without wisdom?" saith God to Job, #Job 38:2. How now? Let all flesh be silent. Let God be justified, and every mouth stopped. Talk no more so exceeding proudly, let not arrogance come out of your mouth; for the Lord is a God of knowledge, and by him actions are weighed. He will keep the feet of his saints, and the wicked (whether they will or no) shall be silent in darkness; for by strength shall no man prevail. "The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them," saith holy Hannah, #1Sa 2:3,9,10. And then they shall be glad to be quiet, and to save themselves as they can; like as the worms when it thunders wriggle into the corners of the earth; and as Caligula (that bold miscreant that dared his Jove to a duel), when it thundered, covered his eyes with his cap, running under the bed, or any bench hole (Sueton.).

O all flesh] Frail and foolish, weak and worthless men, who may not compare their wisdom or oppose their strength to God’s; before whom they can no more stand than a glass bottle can before a cannon-shot. They should, therefore, do well to meddle with their match; and not "contend with him that is mightier than they," #Ec 6:10. The Church is called Jehovahshammah, or, The Lord is there, #Eze 48:35, and although she be but a virgin, yet she hath a thrice puissant champion, even the Holy One of Israel, #Isa 22:23.

Who is now also already raised up] Or aroused, awakened as a man out of sleep, #Ps 44:23, or as a giant that shouteth by reason of wine, #Ps 78:65.

Out of his holy habitation] That is, out of heaven, #De 26:15, where he hath bathed his sword, #Isa 34:5, and bent his bow and made it ready, #Ps 50:12. Or out of his temple, which was likewise God’s habitation, #1Sa 2:20, and thence God would help his people, as they once said to David at Mahanaim, #2Sa 18:3, Therefore now it is better that thou help us, or cause us to be helped, out of the city. Remarkable is that of the psalmist, "In Salem is God s tabernacle, and his dwelling place in Zion. There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah." #Ps 76:2,3. There? where? In the tabernacle, in the assemblies of God’s saints. By all flesh here may also be meant the unbelieving Jews, who are enjoined silence and submission; they are styled here, as the Levites styled the people, saying, "Hold your peace," #Ne 8:11; dispute not, doubt not, distrust not God’s promises, seem they never so improbable or impossible to be effected; hearken not to the murmurings of your own misgiving hearts, but silence your reason, exalt your faith.

Chapter 3

Ver. 1. And he showed me Joshua the high priest] In a vision doubtless; and that for this end, that both the prophet, and by him the people also, might be advertised that they wrestle not against flesh and blood, men like themselves, but against spiritual wickednesses, or wicked spirits, who did act them and agitate them against the Church; ride them and spur them to do mischief; as he did that bloody Farnesius, one of the Pope’s champions, who, coming with an army into Germany, swore that he would ride his horse up to the spurs in the blood of Protestants, Scito persecutorem tuum ab ascensore daemone pernrgeri (Bern.). It was the devil that stirred up the spirit of Tatnai, Shether-Boznai, Sanballat, &c., to hinder the good work now in hand; like as he did Eckius, Cajetan, Cochlaeus, Catharinus, and many other great scholars (besides the two kings of England and Hungary), to write against the Reformation begun by Luther, and Charles V with all the strength of the empire to withstand and hinder it. But all in vain. Here he bends his accusation chiefly against the chief priest; but, through his sides, he strikes at the welfare of the whole Church. Ministers are the main object of his malice; a special spite he bears to such; singling them out and sifting them to the bran, as he desired to do Peter; stirring up unreasonable and wicked men against them, as he dealt by Paul when he fought with beasts at Ephesus, with breathing devils wherever he came, being in deaths often. When the viper hung upon his hand, #Ac 28:3, the devil doubtless thought to have dispatched him, but he was deceived. So he is ever; when he attempts as an accuser of the brethren, he is sure to be non-suited, and his plea to be cast out of the court by our advocate with the Father, Jesus Christ the righteous, who appears for us (as he did here for Joshua) to put away sin, #Heb 9:24,26, and to take away the iniquities of their most holy things.

Standing before the angel of the Lord] i.e. Before Christ, his best friend, and doing his office as a high priest. Such is Satan’s malice and impudence (saith an interpreter here) to hurt and hinder us most in our best employments; and to accuse the saints even to their best friend, Christ Jesus. He knows well, that as Samson’s strength lay in his hair, so doth a Christian’s strength lie in his holy performances: perfumed and presented by Christ. Hence his restlessness in seeking to set a difference, and to breed hate. Hence also, as the fowls seized upon Abraham’s sacrifice, and as the Pythoness interrupted Paul and his company when they were praying and well-doing, #Ac 16:16,17, so deals he still by God’s best servants and that sometimes so, that if, after duty, they should put that question to their own heart, as God did to Satan, Unde venis? Whence comes thou? it would return Satan’s answer, From compassing the earth.

And Satan] That adversary, the devil, as St. Peter calleth him; the accuser of the brethren #Re 12:9, that trots between heaven and earth as a teaser, and makes a trade of it. Once the name Satan is applied to a holy angel going forth as an adversary to wicked Balaam, Satan spelman, as one calleth him.

Standing at his right hand] Why there? Be cause, say some, the accusation was as true: vehement; and so Satan had the upper hand For Joshua was clothed with filthy garments, #Zec 3:3, and there was cause enough why his own clothes should abhor him, as Job hath it, #Job 9:31; what his particular sin objected to him by Satan was is hard to say. Some will have it to be one thing, some another. It is plain by #Ezr 10:18, that some of his sons and allies had taken strange wives, which he might have hindered; but that himself had taken a harlot to wife, as Justin Martyr affirmeth, is no way likely. I should sooner believe, with Theodoret and Sanchez, that the sins here alleged by Satan against Joshua and laid to his charge were, not so much his own personal sins as the sins of the whole people: quodammodo enim totus populus est in sacerdote, et in sacerdote peccat: for the whole people is, after a sort, in the priest.

To resist him] Heb. To Satan yet against him, to do his kind, by frustrating his prayers and intercessions for the people, by laying his and their sins in his dish, and by laying claim to them for his. Carried on still by like hellish hatred of God and his people, he sins that sin against the Holy Ghost every moment: as Pliny speaks of the scorpion, that there is not one minute wherein it doth not put forth the sting. Our comfort is, that, 1. "We have an Advocate with the Father," &c., and "he is the propitiation for our sins," the patron as well as judge of his saints. 2. That as Satan stands at our right hand to molest us in holy duties, so do the holy angels stand there to withstand him, #Lu 1:11, whence it was that the curtains of the tabernacle were wrought full of cherubins within and without. 3. That if we resist the devil, steadfast in the faith, and strong in the Lord, he will flee from us, #Jas 4:7. For this old serpent, having his head already bruised and crushed by Christ, cannot so easily thrust in his mortal sting, unless we daily with him; and so lay open ourselves unto him. He shall in vain strike fire if we deny tinder. He may knock at the door, but if we answer him not at the window he cannot get in.

Ver. 2. And the Lord said unto Satan] The Lord Christ that died, yea, rather that is risen again, who is even at the right hard of God, who also maketh intercessionfor us. Who, then, shall condemn us? who shall lay aught to our charge? who shall separate us from the love of Christ? #Ro 8:33-35. Satan may attempt it, but can never effect it. "We know that whosoever is born of God sinneth not," sc. unto death; "but he that is begotten of God keepeth himself" (sc. "in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life," #Jude 21), "and that wicked one," or that troubler of the saints, "toucheth him not," viz. with a deadly touch, so as to poison him and undo him, #1Jo 5:18. Christus nobiscum, state. Christ, stand with us. The Prince of Persia cannot stand before Michael, the King of saints, #Da 10:13,21.

The Lord rebuke thee, O Satan, even the Lord] Christ argueth not the case with Satan, but cuts him off short with a vehement check and reproof; turns him over to his Father, to give him his due, Inhonestum enim est (saith Chrysostom), honestam matronam cum meretrice litigare, It is not fit for a matron to scold with a strumpet. Admit the accusation were true, yet it was maliciously and unreasonably urged. Doeg spoke nothing but truth against David and Ahimelech; yet he heareth, "What shall be given unto thee? or what shall be done unto thee, thou false tongue? Sharp arrows of the mighty," that pierce deep, wound deadly; "with coals of juniper," that shall burn fierce in respect of thyself, and sweet in regard of others; for men are wondrous well pleased when such ill members are punished, #Ps 120:3,4.

Even the Lord that hath chosen Jerusalem] He chose her for his loves; and now loves her for his choice. He loveth her and washeth her with his blood, that he may present her to himself holy and without blemish, #Eph 5:26,27. The Persian maids were first purified and perfumed before Ahasuerus made his choice, #Es 2:12-14 Not so here: A fountain of free grace is opened for sin and for uncleanness to the house of David and to the inhabitants of Jerusalem #Zec 13:1. And Uranople, or the New Jerusalem, hath its foundation garnished with all manner of precious stones, #Re 21:19-21 Now the foundation of God standeth sure, so that the gates of hell cannot prevail against it. Satan must know that God hath chosen Jerusalem and will not cast away his people which he foreknew, #Ro 11:2.

Is not this a brand plucked out of the fire?] Titio ex igne ereptus? newly snatched out of the Babylonish furnace: where they have long lain among the pots, where they have been not only sullied, but scorched and half burnt, #Ps 68:13: should they then be cruelly cast again into the flames, which they have strangely escaped, like as the barbarous persecutors ran Polycarp through the bowels with a sword when the beasts would not devour him, nor the fire burn him. Or as the bloody Papists, in Queen Mary’s days, cast the woman of Guernsey’s babe again into the fire, that sprang and sprawled out of his mother’s womb as she was in burning. This was clean contrary to that apostolical precept, "Of some have compassion, pulling them out of the fire," #Jude 22. And far short of Nebuchadnezzar’s practices, who taking the three worthies out of the burning fiery furnace, promoted them to great honour and offices, #Da 3:30.

Ver. 3. Now Joshua was clothed with filthy garments] The tattered rags of the old Adam, the nasty filthiness and superfluity of naughtiness that yet remained in him (though in part regenerate), and intermingled with his best works. Sin is the devil’s excrement; it defiles the soul worse than any jakes can do the body (as the Hebrew word here signifieth, and as our Saviour shows, #Mr 7:20), or than the sanies of plague sore doth a garment. Hence that of the Church, "We are all as an unclean thing, and all our righteousnesses are as filthy rags," #Isa 64:6. And that of Job, "If I wash myself with snow water, and make my hands never so clean, shalt thou plunge me in the ditch, and mine own clothes shall make me to be abhorred," #Job 9:30,31. This is the same in effect with that of Paul, "I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord," #1Co 4:5; who, when he comes to turn up the bottom of the bag, as the steward did Benjamin’s ( Sacco solute apparuit argentum. Ambr.), he will manifest the hidden things of darkness, find out our thefts that we dream not of, open all fardles on that great fair day, the day of judgment. As in the mean while, should the Lord but break open that filthy sink of sin that is in the very best of us, we should not only be loathsome to God, #Zec 11:8, and to good men, #Pr 29:27, but even to our own selves also, as Job was, #Job 42:6. Judas was not able to abide his own stench, #Mt 27:4,5. Yea, and some holy men (as Mr Lever, for one), when they have desired to see their utmost uncleanness, their corruptions in the most ugly colours, God hath heard them. But yet his hand therewith was so heavy upon them, that they went always mourning to their graves; and thought it fitter to leave it to God’s wisdom to give them a sight of their sins, and to mingle the potion of sorrow, than to be their own choosers. See that excellent text, #Job 15:14-16, and then stand aloof with the leper and say, I am unclean, I am unclean: yet, Lord, if thou wilt thou canst make me clean.

And stood before the angel] His filthy garments notwithstanding: though we cannot say our hearts are pure, and our performances perfect; yet if we wallow not in sin, allow it not; if, with the daughters of Zion, we look upon our former neatness as nastiness, and fineness as filthiness; if we be in any measure purged from the love and liking of sin by the "spirit of judgment, and by the spirit of burning," #Isa 4:4, Christ will neither abhor our presence nor reject our services. Aaron was to bear the iniquity of the holy offerings, #Ex 28:38. Christ is this Aaron. And though there be an inequality of expressions in duty, quoad nos, in us; yet there is a constancy of intercession by Christ, propter nos, for us.

Ver. 4. And he answered and spake to those that stood before him] i.e. To the angels that waited upon him. Est autem hoc humanitus dictum, saith Junius. This is spoken after the manner of men; for properly men are washed, justified, and sanctified by the merit and Spirit of Christ alone, #1Co 6:11. But the Lord Christ speaketh thus to the created angels, his ministers; to show that he who only hath power to forgive sins doth yet therein employ the holy ministry for an instrument. See #1Co 9:18 Job 33:23,24.

Take away the filthy garments] Those symbols of his sinfulness, {See Trapp on "Zec 3:8"} so his sins were pardoned in heaven. But because it is small comfort to a condemned person to have a pardon granted him unless he know it, and be assured of it, thereof it followeth,

And unto him he said, Behold] By what thou hast seen in the angel’s stripping of thee,

I have caused thine iniquities to pass from thee] Transtuli peccatum, as he once said to David, I have taken away thy sin, I have transferred it upon myself: speaking to my Father for thee, as once Paul did to Philemon for his son Onesimus, "if he hath wronged thee, or oweth thee ought, put that on mine account, I will repay it," #Phm 18,19. This is the greatest happiness that can befall a man in this world, #Ps 32:1,2, and could not but be a singular comfort to these poor Jews, priest and people, amidst their manifold afflictions. A man that hath gotten his pardon is not troubled though he lose his glove, or handkerchief, nor though it should prove a rainy day. "Being justified by faith we glory in tribulation," #Ro 5:1,3. Feri, Domino, feri nam a peccatis absolutus sum, saith Luther: Strike, Lord, strike, while thou wilt; my sins are pardoned. I thank thee, O Lord (said another, in his great extremity), for all my pain; and I beseech thee, if thou think good, to add to it a hundred fold. But behold a further honour; as mercies seldom come single.

And I will clothe thee with change of raiment] i.e. I will change thy rags into robes, thy stained clouts into clean clothing. Thou shalt be arrayed with the righteousness of the saints, #Re 19:8, that twofold righteousness, imputed and imparted; that of justification, and this other of sanctification; that as an undercoat, this as an upper; that clean and pure, this white and bright: both must be had from Christ, who is made unto us of God not only wisdom, but righteousness, sanctification, and redemption, #1Co 1:30 2Co 5:19. Surely as our apparel is not bred of us, neither grows out of our bodies, so neither does this change of raiment in the text. But the blessed Lamb of God clotheth us with his own fleece, which is long enough and large enough to cover all our defects and deformities, and to set us forth to the admiration of angels. As he taketh upon him our sins, so he putteth upon us his righteousness. This is a blessed exchange indeed, a sure pledge of our peace with him, and with God by him. We read in our own chronicles that Edward, surnamed Ironside (in whom England was lost), and Canute, the first Danish king, after many encounters and equal fights, at length embraced a present agreement; which was made by parting England between them two, and confirmed by oath and sacrament, putting on each other’s apparel and arms, as a ceremony to express the atonement of their minds, as if they had made transaction of their persons each to other; Canute became Edmund, and Edmund Canute. Even such an exchange I may say of apparel is between Christ and the pardoned sinner, &c. Christ puts upon his Church his own comeliness, decks his spouse with his own jewels, as Isaac did Rebecca; clothes her with needlework, and makes her more glorious within than Esther ever was in all her beauty and bravery.; rejoiceth over her, as the bridegroom over his bride; yea, is ravished in his love to her, with one of her eyes lifted up to him in prayer or meditation, with one chain of her neck, that chain of his own graces in her, #So 4:9.

Ver. 5. And I said, Let them set a fair mitre upon his head] Who said this? The prophet, grounding his speech on the last precious words of the angel, taketh the boldness to interpose his request for the bestowing of the priestly ornaments upon Joshua, and accordingly it is done. This the prophet knew would be a comfort to the whole people, and a confirmation to Joshua’s faith, for the pardon of his sins; like as it was to Peter and the rest of the apostles, that Christ after his resurrection restored them to their office, after they had all shamefully forsaken him, #Mt 28:19 Joh 20:21.

Let them set a fair mitre upon his head] Not a diadem, as the old translation hath it (that is for a king’s head), much less a triple crown with the word Mystery (Babylon’s motto, #Re 17:5) engraven in it, as Brocard and many other eyewitnesses affirm of the Pope’s crown, but a mitre or tiara. It hath its name from compassing about, because it environed the high priest’s head. It had a holy crown with it, #Ex 29:6, signifying the Deity and dignity of Christ. It had also upon the forefront of it a plate of pure gold with this caelature, Holiness to the Lord. Hence it was not lawful for the high priest (say the Jews) to put off his mitre to whomsoever he met, were he never so great a man; lest the name and glory of God (whose person he sustained) should seem to submit to any living. With this mysterious mitre upon his head, with other priestly ornaments and vestments, it was that Alexander the Great met the high priest Jaddus (nephew and successor to Joshua in the text) as he was marching against Jerusalem with hostile intent; and adoring that God whose name was seen written on the golden plate of his mitre, he entered the city peaceably, offered sacrifice in the temple, as the priests directed him, and having seen there the prophecy of Daniel concerning himself, he granted the Jews many immunities and privileges, and so departed, #Da 8:7,20,21 11:13. Parmenion, one of his favourites, asked him the reason of his friendly dealing with the Jews, who, by denying him help and tribute, had highly displeased him. He answered, that while he was yet in Macedonia, and but thinking of the conquest of Asia a certain man appeared unto him in the clothes of that high priest, encouraging him to set upon the work, and assuring him of good success therein.

And the angel of the Lord] That is, Christ, the master of these ceremonies, the effect of this Levitical office.

Ver. 6. And the angel of the Lord protested] Either with an oath or some deep asseveration, or both as #1Sa 25:26 "As the Lord liveth, and as thy soul liveth," &c. The former is an oath, the latter an asseveration or obtestation only, conjoined with that oath. Among the heathens Ex animo seu sententia was instead of an oath; and, rather than swear or say more, in a matter of no great moment, Chinias, the Pythagorean, would undergo a mulet of three talents. Others render it testified, or called witness upon his words, the angels and the prophet there present, for the more assurance. Thus, though Christ’s word be sufficient (for he is Amen, the faithful and true witness, #Re 3:14), yet, for his servants’ better settlement, he hath bound his promises to them with an oath, and taken heaven and earth to witness; which is dignatio stupenda, a wonderful condescension.

Ver. 7. If thou wilt walk in my ways, and keep my charge] That is, if thou wilt walk in all the commandments (moral) and ordinances (Levitical) blameless, as holy Zacharias did, #Lu 1:6, and so approve thyself righteous before God, by taking heed to thyself first, and then to all thy flock, which is thy charge, the Holy Ghost’s depositum, and the purchase of Christ’s own blood, #Ac 20:28. Godliness is the highway to happiness; the good old way that hath been ever beaten by all those saints that now find rest to their souls. The very first steps in this way are repentance from dead works, and faith toward God in Christ Jesus. By these, men return to God from whom they have departed; are brought near to him, and set in the way of his steps, #Ps 85:13 "We are his workmanship," saith the apostle, "created in Christ Jesus unto good works, which God hath before ordained that we should walk in them," #Eph 2:10, not without good advice and due direction, #Eph 5:15. Walk circumspectly, walk by rule and by line, #Ga 6:16. Lift not up one foot till you find sure footing for the other, as those, #Ps 35:6. Christians (and especially ministers) are funambulones, saith Tertullian; if they tread but one step awry they are gone, and may draw many with them.

Then thou shalt judge mine house, and shalt also keep my courts] i.e. Thou shalt rule in my temple, and wait at mine altar. The Pope and his prelates catch at the former, but let go the latter; where Christ saith, "feed my sheep," Bellarmine saith the meaning is, Rule like a king; Barenius, Take to thyself the supreme government of the Church. But a preaching bishop is a just wonder among them, a Vir portenti, as those priests in the next verse are called.

And I will give thee places to walk among these that stand by] i.e. Among the seraphims (as the Chaldee here interprets it), thou shalt walk arm in arm (as it were) with angels, #Mt 22:30 Heb 12:22. He seems to allude to the walks and galleries that were about the temple. Heaven is the reward of walking in the way that is called holy; the end of men’s faith, the salvation of their souls. Christ tells us that in his Father’s house are many mansions for us, #Joh 14:2 (such as have far better gardens and galleries than Mahomet fondly promiseth his sword-men in his fool’s-paradise), and it is a part of his joy that we shall be one day where he is, attended with innumerable angels, #Joh 17:24, who will be glad of our company. How much better cause have we than that heathen to cry out, O praeclarum diem, cum ad illud animorum concilium coetumque proficisear: et eum ex hac turba et colluvione discedam (Cic. de Senectute). Oh what a brave and bright day will be that day when we shall go to that congregation house of blessed spirits; and walk no longer in the way of this world, which is (like the land of Chabul) dirty and dangerous, like the vale of Siddim, #Ge 14:10, slimy and slippery, full of lime pits and pitfalls, snares and stumblingblocks, laid by Satan to maim or mischieve us! Oh happy they that walk humbly with God, who keepeth the feet of his saints, and hath charged his angels to bear them up in their hands, lest they dash their feet against a stone! #Ps 90:12. This while they are here; and when they go hence, to convey them through the air, whereof the devil is the prince, as through the enemies’ country, into the heavenly habitations; and there to entertain and welcome them with sweetest varieties, felicities, eternities, fitter to be believed than possible to be expressed.

Ver. 8. Hear now, O Joshua, the high priest] Hear a sermon of Christ, the fountain of all this mercy bestowed upon thee, and yet further promised unto thee. Hear for thyself, hear for thy whole society. Thou and thy fellows, thy fellow friends, the rest of the priests, thy fellows in service, though inferior in office (for there was a subordination of priests, both before the temple, #Nu 3:6-10 1Ch 23:4,5, and under the temple, #2Ch 35:8,9), types also of Christ, and partakers of the benefit, #1Ti 6:2.

For they are men wondered at] Erant omnibus probrosi, saith Calvin, They departed from evil, and thereby made themselves a prey, #Isa 59:15, they were for signs and for wonders in Israel, #Isa 8:18, hissed and hooted at, #Ps 71:7, as those that affected to be singular and seraphical. They think it strange, saith St. Peter, to his holy converts, that you run not with them to the same excess of riot, #1Pe 4:4; speaking evil of you, as if you were no better than madmen, #Isa 59:15, robbed of your right minds, as the word signifieth. It is a French proverb, He that would have his neighbour’s dog hanged gives out that he is mad. The primitive persecutors used to put Christians into bears’ and dogs’ skins, or ugly creatures, and then bait them; so graceless persons put the saints of God into ugly conceits, look upon them as strange creatures, and then speak and act against them. In our wretched days, as the Turks count all fools to be saints, so people account all saints to be fools; and the more zealous among them monsters and miscreants. As for Athanasius and Marcellus, who have impiously blasphemed against God, and have lived as wicked miscreants, and are thereupon cast out of the Church, and condemned, we cannot receive them to the honour of episcopacy, said those fourscore bishops in the mock synod of Sardis. And Bede testifieth of the ancient Britons immediately before their destruction by the Saxons, that they were come to that height of wickedness, as to cast reproach upon the professors of religion, as upon the worst of men. Doth not St Paul say as much, #1Co 4:9, We are made a theatre, or are set upon the stage for a laughing stock unto the world, and to angels, and to men?

For behold, I will bring forth my servant the BRANCH] The same that grew out of the root of Jesse, when that goodly family was sunk so low, as from David the king to Joseph the carpenter. See #Isa 4:2 11:1 45:8 53:1 Jer 33:15, where the Chaldee for Branch rendereth it Messiah, as here also he doth; and some have observed that themagh, a branch, is, by transposition of letters, the same with Masciach, Messias; Samech and tsadde being near akin, and of the same sound almost. A servant Christ is called by reason of his mediatorship, taking upon him the form of a servant; yea, of a faulty servant that was to be beaten; yea, that being cruelly beaten, was brought forth to the people with an Ecce homo, "Behold the man," #Joh 19:5 "Behold," saith God here, "I will bring forth my servant the Branch"; bring him forth out of the bosom of his Father, out of the womb of his mother, out of the types of the law.

Ver. 9. For behold the stone, &c.] Another title given to Christ, who is the foundation and chief corner stone of his Church; and another "behold," prefixed as a starry note, or a hand pointing to a remarkable matter. All the prophets pointed to Christ, who is therefore called the branch, the stone, that in these creatures (everywhere obvious), as in so many opticglasses, we may see him, and be put in continual remembrance of him: It being as necessary to remember Christ as to breathe, saith a father. See #Ps 118:22 Isa 28:16 1Pe 2:6-8.

That I have laid, and that I will engrave] The Church is God’s building, and we are his workmanship, {ποιημα, #Eph 2:10} his artificial manufacture, created in Christ Jesus unto good works; there being not so much of the glory of God in all his works of creation and providence, as in one gracious action that a Christian performeth. As for the glorious work of our redemption by Christ, it was a plot of God’s own contriving, a fabric of God’s own erecting; it was the Lord’s own doing, and it is justly marvellous in our eyes.

Upon one stone shall be seven eyes] That is, Christ shall draw all eyes and hearts to him; as the stones of the temple did the disciples’ eyes, #Mt 24:2 Mr 13:1 "Master," say they to Christ, "see what manner of stones and what buildings are here." Thus some sense it. I should rather by these seven eyes understand the Spirit in his various operations upon Christ, as #Isa 11:2, for he received not the Spirit by measure, as others; but had as much of it as a creature could possibly have. See Trapp on "Re 1:4" where the Holy Ghost, for his manifold good gifts and perfect givings, is called The seven Spirits; like as he is also styled the seven golden pipes, #Zec 4:2,3. There are those who by these seven eyes upon one stone understand the providence and wisdom of Christ in the government of his Church. He is indeed, as one saith, πλοφθαλμος, All-eye. Sic spectat universos quasi singulos; sic singules quasi solos: like a well drawn picture he eyeth all. Christ as he is a living, so he is also a looking stone; he looketh at the miseries and matters of his Church, and saith, as once, I have seen, I have seen the afflictions of my people ia Egypt, #Ex 3:7.

Behold, I will engrave the graving thereof] Hae coelaturae dona et stigmata Christi repraesentaut, saith a Lapide. These gravings represent the gifts and wounds of Christ, in allusion to the polished corners of the temple. Caelum dictum eat quod caelatum, id est signatum sideribus, saith Varro. Heaven hath its name in Latin from its being enamelled and bespangled with glistering stars, as with curious workmanship, or costly furniture. Of the third heaven, the habitation of saints and angels, God is said to be by a specialty the builder and maker, or (as the Greek hath it) the cunning artificer, and public architect, #Heb 11:10. A great deal of skill and workmanship he laid out upon it; but nothing so much as upon the human nature of Christ, wherein, as in a temple, dwelt all the fulness of the Godhead bodily, that is, personally, by virtue of the hypostatical union, #Col 2:9 "For the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth," #Joh 1:14; full, full to the very brim, full with a double fulness, vasis et fontis, of the vessel, and of the fountain. Hence, he was fairer, much fairer, double fairer (as the original importeth) than the sons of men, sc. with the beauty of wisdom and holiness: grace was poured into his lips, God had anointed him with the oil of gladness above his fellows, #Ps 45:2,7. The priests in the law were consecrated first with oil, compounded and confected of divers precious spices; so was Christ with gifts and graces of the Spirit, #Ac 10:38 4:27 Isa 61:1; not by measure, as we are, #Eph 4:7, but without measure, as much as a finite nature was capable of; particularly, he was furnished and polished with wisdom, as a prophet, against our ignorance; with holiness, as a priest, against our guilt; and with power, as a king, against our corruptions; these and all other endowments, he had, well heaped, pressed down, and running over, poured into his bosom. Next, as the priests under the law were also consecrated with blood, so was the Lord Christ with his own blood, when his Father engraved him with graving; or, as the Hebrew hath it here, opened him with opening in his bloody passion, baptized him in his own blood, stewed him in his own broth, as it were; when in a cold winter’s night he sweat great clots of blood, which through clothes and all fell to the very ground. When after this they digged his hands and his feet, #Ps 22:16, and made his heart melt in the midst of his bowels, #Ps 22:14. Wounded he was in the head, to cure our vile imaginations; in the hands, to expiate our evil actions; in the heart and feet, for our base affections and unworthy walkings. Tormented he was for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him, tanquam pulcherrima corporis caelatura, and by his stripes, or bloody weals, we were healed, #Isa 53:5. Adam signifieth man red-earth, or bloody. Christ was man in his incarnation, and bloody all over in his passion. This death of Christ, therefore, look on (saith Master Bradford, martyr) as the very pledge of God’s dear love towards thee; see the very heart of it as in an anatomy. See, God’s hands are nailed, they cannot strike thee; his feet also, he cannot run from thee; his arms are wide open to embrace thee; his head hangs down to kiss thee; his very heart is open, so that therein look, nay, even spy, and thou shalt see nothing therein but love, love, love to thee, &c.

“ Cernis ut in toto corpore sculptus amor.”

And I will remove the iniquity of that land in one day] "I will remove," i.e. remit and pardon the iniquity, both guilt and punishment. "O that land," i.e. of the Church, that pleasant land, more dear to God than all the earth besides. "In one day," i.e. together and at once suddenly and in an instant. See #Isa 66:8.

Ver. 10. In that day, saith the Lord of hosts, shall ye call, &c.] i.e. Ye shall have peace regionis et religionis, of country and of conscience. Christus auferet iniquitatem, affere pacem. Christ, as he saveth his people fron their sins, so from the hands of them that hate them. When this Prince of peace was born, in the days of Augustus, Universa gentium era aut pax, aut pactio; there was a general either peace or truce among all nations. "And this man shall be the peace, when the Assyrian shall come into the land…thus shall he deliver us from the Assyrian," #Mic 5:5,6. But behold a better thing. This Shiloh, this Tranquillator, Pacificator, by removing iniquity createth peace of conscience; like as after Jonah was cast overboard the sea became calm. Of the increase of his government and peace there shall be no end, #Isa 9:7. Where Christ ruleth there is peace, peace, #Isa 26:3 that is, perfect, sheer, pure peace, with God, ourselves, and others; and the more Christ’s government increaseth in the soul the more is peace renewed, continued, multiplied. "Great peace have all they that love thy law, and nothing shall offend them," saith David, #Ps 119:165 "And thou hast been a strength to the poor, a refuge from the storm, a shadow from the heat," &c., #Isa 25:4, better than that of the broad leaved vine and fig tree, very cooling and comfortable in those hot countries. See this in righteous Noah; who being justified by faith, had peace with God, and therefore was mediis tranquillus in undis, in the midst of a calm in the waves. How securely doth he ride out that uproar of heaven, earth, and waters! He hears the pouring down of rain above his head, the shrieking of men, the bellowing of beasts on both sides him, the raging and threats of the waves under him. He saw the miserable shifts of distressed unbelievers, and in the mean time sits quietly in his dry cabin, not feeling nor fearing evil. How happy a thing is pardon of sin and peace with God! what a quiet safety, what a heavenly calm doth it lodge in the soul! what earnest pantings and strong affections to the salvation of others! "Ye shall call," &c.

Chapter 4

Ver. 1. And the angel that talked with me] {See Trapp on "Zec 1:9"}

Came again] After some absence, as it may seem; and a new vision or revelation received from God to be imparted to the prophet.

And waked me, as a man that is wakened, &c.] It fared with the prophet (notwithstanding the former visions) as with a drowsy person; who though awakened and set to work, is ready to fall asleep at it. So Peter, James, and John (those pillars, as they are called, #Ga 2:9), fell asleep at their very prayers, #Mt 26:40, such dull metal are the best men made of; and so weak is the flesh, be the spirit never so willing; so ill disposed is our most noble and immortal part, the soul, to supernal and supernatural employments. Meditation and prayer are the creatures of the Holy Ghost, #Jude 20; and that we may not run out into extravagancies, or put up yawning petitions, we must watch and pray, #Mt 26:41, yea, watch while we are praying, meditating, &c., against corruption within (the sin that doth so easily beset us, #Heb 12:1) and temptations without, whether from the world, the things whereof are so near us and so natural to us, or from the devil, who is ever busiest with the best, as flies are with sweetmeats, and with the best part of their best performances, as in the end of their prayers, when the heart should close up itself with most comfort.

Ver. 2. What seest thou?] The sight was already in sight; but the prophet had not seen it, or noted it, if the angel had not stirred him up to it. If the Lord give us not sight as well as light, if he enlighten not both organ and object too, if he shine not into our hearts to give us the light of the knowledge of himself in the face of Jesus Christ, #2Co 4:5, seeing we shall see, but not perceive; with Hagar, we shall not be able to discern the fountain that is just before us.

I have looked] Carefully viewed the sight. It is expected ut acti agamus; that having a talent of grace we trade with it; that our will, which at first conversion was merely passive, should be afterward active; that we, which once were darkness, but now are light in the Lord, shall walk as children of light, #Eph 5:8.

Behold a candlestick] That is, the Church, as #Re 1:20.

All of gold] Pure gold as the candlestick in the tabernacle, #Ex 25:31, which is therefore called the pure candlestick, #Le 24:4 Ex 31:8, noting out the Church’s purity in doctrine and manners. Chrysostom, that golden preacher, testifieth of some saints in his time, that they were puriores caelo, purer than the visible heaven. "Her Nazarites were purer than the driven snow, whiter than milk, ruddier than rubies, their polishing was of sapphire," #La 4:7.

With a bowl] Heb. gullah, an oil glass or oil cruse; a hollow round vessel, quod pariter Latine recte gulam appellas, saith a Lapide; which you may not unfitly call a gullet, or throat; for as the throat receiveth the food and transmitteth it to the stomach, so did this vessel receive the oil to be transmitted to the lamps. It figured Christ, in whom it pleased the Father that all fulness should dwell, #Col 1:19, for the Church’s use, #Joh 1:16 3:34.

And his seven lamps thereon] Signifying the manifold graces and diversity of gifts in the Church by the same Spirit of Christ, #1Co 12:4,6 "For of his fulness we all receive grace for grace," #Joh 1:16.

And seven pipes to the seven lamps] Heb. seven and seven, that is, seven, I say seven, by the figure anadiplosis, a repetition of the same word, saith Sanetius. This is a better gloss than that of those that say the Hebrew text is corrupted; as having two sevens for one. These seven pipes you must imagine to be in the bottom of the bowl, to distribute the oil to each lamp; the grace of Jesus Christ to each Christian, that he may shine as a lamp or luminary in the world, holding forth the word of life, #Php 2:15,16, as the hand doth the torch, or the watch tower the light, and so the haven, to weather beaten mariners.

Ver. 3. And two olive trees by it] The two chief branches whereof through the two golden pipes empty the golden oil out of themselves, #Zec 4:12, that is, the Spirit of grace infuseth all precious graces (much more precious than gold that perisheth, though it be tried in the fire) into the Church. Hence grace is called the fruits of the Spirit, #Ga 5:22, yea, Spirit, #Ga 5:25. Danaeus’s note here is, though from these two olive trees there was continual oil poured into that burning candlestick that it should never dry up or be put out, yet are not these olives said to be pressed by any man, which notwithstanding, among us, must needs after an ordinary manner be done, that the oil may flow or run from them. Neither is this oil said to flow, nor with toil and labour to be carried from one part or place into another, that there may be always oil for the candlestick; but there stand these olive trees growing, and dropping down oil into the bowl, and this of themselves, without the help or service of any men or oil mills; to show, saith another interpreter, that God’s grace only is sufficient for his Church, to repair and maintain the same without all other means, against all opposition of man; and this is the scope of this vision.

Ver. 4. What are these, my lord?] Or, Sir; which English word comes from Cyrus, the Persian word for a lord or great prince, as H. Stephanus will have it; others fetch it from κυρος, authority, or κυριος, a lord, and so the word Adoni in the text is usually rendered. Others think our word Sir comes from the French Sieur, whence Monsieur, my lord; as the word Lord from the old Saxon Laford, which cometh of Laef, to sustain; like as the Hebrew Adonai, from Eden, a foundation or pillar, that sustaineth the whole building. It is written sometimes with Camets, or long a, in the end, and then it is proper to God (as having the vowels of Jehovah), and is given to him 134 times in the Old Testament. Sometimes it is written with Pathach, or short a, and then it is applied to the creatures, as here to the angel: Hinc Hispanorum Don, saith Drusius.

What are these] The prophet had been before warned by the angel to behold and heed the vision. This he had done, and yet was to seek of the sense and meaning of it; as a man may look on a trade and never see the mystery of it; or look on the hand dial, and never understand the curious clock works within. None can understand the mystery of Christ but such as have the mind of Christ, #1Co 2:7,11,16, such as are spiritually rational and rationally spiritual; such as are taught of God, and conducted by his Spirit into all truth, #Joh 16:13. No understanding God’s riddles but by ploughing with his heifer, as I may say. This the prophet here knew; and therefore applies himseff to the angel for information; so did Daniel, #Da 8:15 9:22.

Ver. 5. Knowest thou not what these be?] Thus preparation is made to the ensuing interpretation of the vision by this dialogue; that we might give better heed to that manifold wisdom of God made known to and by the Church; wherein the very angels themselves are great students and daily proficients, #Eph 3:10. Docent proficiendo, et docendo proficiunt. The best of men know not so much as they might have known. "Are ye also ignorant of these things" (saith our Saviour to the twelve)? "are ye also without understanding?" #Mt 15:16: what? know you not, six different times in one chapter, #1Co 6:2,3,9,15,16,19 And how doth the apostle disgrace and shame his Hebrews for their dulness and doltishness, #Heb 5:12. It was expected, it seems, by the angel here, that Zechariah, a master in Israel, should have known more than he did of the meaning of this candlestick, by Moses’s ancient candlestick. For the godly of those times did not believe those rites and ceremonies of the law did of themselves please God, or that they were dumb shows and insignificant, #Heb 9:1-13, but they acknowledged them to be figures; the truth and signification whereof was to be sought in Christ. The ceremonial law was indeed their gospel.

And I said, No, my lord] An ingenuous confession of his ignorance; and this was far better than to plead for it (as many today), or to pretend more skill than he had; that he at least might seem to be somebody. Ignorantiam meam non ignoro, saith Origen. Though I know little else, yet this I know, that it is but little that I know. And not only in innumerable other things am I ignorant, saith Austin; but even in the very Scriptures also, my chief study, multo plura nescio quam scio, I am to seek many more things than I understand. Surely, saith Agur, I am more brutish than any man, and yet he had commerce with Ithiel and Ucal; #Pr 30:1, and have not the understanding of a man, sc. of a man in Christ. I neither learned wisdom (though taught it) nor have the knowledge of the holy, that is, of the angels, as #Da 4:13,17 8:13. Zechariah here saw himself far short of the holy angel that talked with him; and therefore desireth to be taught by him.

Ver. 6. This is the word of the Lord] That is, this hieroglyphic contains the mind of God in it. This is the interpretation of the vision, neither so concise nor obscure, ut Oedipode sit opus (as a Lapide after Ribera here saith), that it can hardly be understood. For who seeth not by the opposition here made between human help and divine, that in building and beautifying his Church with safety and salvation God will make bare his own holy arm; and do the work alone, or by the weakest means against the strongest resistance? Thus, then, have we (saith Mr Pemble) in three words the scope of this whole vision. That as the making and maintaining of this candlestick and his lamps was without the art and cunning of man, by means supernatural; so God’s Spirit, without and above all human helps, should suffice for the rebuilding and preservation of the material temple and true Church.

Unto Zerubbabel] The Tirshatha, or chief magistrate, #Ezr 2:63, called also, as it is thought, Sheshbazzar, #Ezr 1:8. He was a type of Christ; to whom also God the Father here speaketh concerning his Church to be gathered by the preaching of the gospel.

Not by might, nor by strength] As Mahomet in the East and the Spaniard in the Indies; but by the power of his Spirit, that great wonder worker, whereby the people fall under him, #Ps 45:5, and strongholds are cast down before him, #2Co 10:4, as once the walls of Jericho. Thus he unwalled all the children of Sheth, #Nu 24:17, viz. by the foolishness of preaching; and thus he still rideth upon his white horses, his ministers, conquering and to conquer, #Re 6:2. Britannorum inaccessa Romanis loca Christo subdita sunt (Tertull.). The Romans could never subdue this nation, but Christ could. The Germans and other western people embraced the Christian religion in the year 772, when the Mahometan impiety wasted the East. God’s Spirit is irresistible, compared to the wind, #Joh 3:8, to a mighty rushing wind, #Ac 2:2, that bears all before it, therefore called a spirit of power, #2Ti 1:7, of counsel and of might, #Isa 11:2, and therefore here fitly opposed to an army, and to the arm of flesh, to all human power and policy whatsoever, though the gates of hell come to their help.

Not by might, nor by strength, &c.] These two words some take to be synonymous; Mercer saith that the former signifieth stout and noble acts, the latter importeth power and faculty of doing those acts; and is the same as δυναμις in Greek. By the spirit of God we are to understand his power, providence, and grace, #2Th 2:8 Isa 11:4-9, whereby he helpeth his people with a little help, #Da 11:34, that through weaker means they may see his greater strength. Thus he helped David against Goliath, and the Israelites against the Philistines often; but especially then, when unarmed they marched with their slings and plow staves and hooks and forks, and other instruments of their husbandry, against a mighty and well furnished enemy, and returned laden both with arms and victory. Sometimes, again, God helpeth his without any visible help, as when he destroyed Sennacherib’s army by an angel, swept away Sisera’s army by the river Kishon, and the Saracens and Persians by the river Euphrates, in the days of Theodosius (smitten with a panic terror, they ran headlong into the river, and were drowned, to the number of 100,000), for whom also the winds fought in that famous battle against Maximus; as both winds and waves did for us against the invincible navy. The Church alone deserveth to be styled invincible, that hath the Lord of hosts to be her champion, who hath armies above and armies beneath (as the Rabbis well observe). 2. General troops, as his horse and foot soldiers, ready pressed; legions of angels, millions of other creatures. The curtains of the tabernacle embroidered with Cherubims signified the service and protection of the Church by the angels. Let the Pope be the sun and the emperor the moon (as the canonists style them), yet the sun must not smite the Church by day nor the moon by night; but the stars in their courses must fight against Sisera, and both the Pope’s bull and the emperor’s thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther. Whereupon Scultetus makes this observation, Ecce tibi adimpletum Psalmicum illud, #Ps 54:3. Behold that of the psalmist made good. "He shall send from heaven and save us from the reproach of him that would swallow us up. Selah." God shall send forth his mercy and his truth. He shall; but when will he? may some say. First, when his people in distress cry aloud, I came for thy word, #Da 10:12. He will come, but he will have his people’s prayers lead him. Secondly, when his enemies blaspheme and insult, saying, Where is now their God? when Rabshakeh (a renegade Jew, as the Rabbis report him) shall jeer at Hezekiah’s prayers as an empty business, an airy nothing, as words of the lips only; whereas counsel and strength are for the war (thus some read that text, #Isa 36:5). Thirdly, when the Church is at lowest, and all seems lost and desperate; when the enemy is above fear, and the Church below hope; when she is talking of her grave, like Israel at the Red sea; then is God’s season to set in; it is his glory to help at a dead-lift, to begin where we have given over, to relieve those that are forsaken of their hopes, to come when we can scarcely find faith upon the earth. God sees when the mercy will be in season. When his people are low enough, and the enemy high enough, then usually appears the Church’s morning star; then Christ came leaping and skipping over the mountains of Bether, all impediments that might seem to hinder (as sins of his people, oppositions of his enemies), and make the Church’s mountain to be exalted above all mountains, mole hills in comparison to her.

Ver. 7. Who art thou, O great mountain?] So the enemies seemed to themselves set aloft, and overtopping the low and poor estate of those feeble Jews, as they called them, #Ne 4:2. But the virgin, daughter of Zion, despiseth them here, and laugheth them to scorn; she shaketh her head at them, and saith, Whom hast thou reproached and blasphemed? #Isa 37:22. It is good for thee to meddle with thy match, and not to exalt thyself against the Holy One of Israel, who is more "glorious and excellent than those mountains of prey. The stouthearted are spoiled, they have slept their sleep" (such as Sisera did): "and none of the men of might have found their hands," #Ps 76:4,5, when once they fell into the punishing hands of the living God. He will soon level these lofty mountains, #Jer 51:25. Babylon is called a destroying mountain seated upon a rock; yet God will level, and lay it low enough.

They shall become a plain] A champaign, that before seemed impossible, inaccessible. Christ’s enemies shall be in that place that is fittest for them, the lowest, that is, the footstool of Christ; when the Church, as it is the highest in God’s love and favour, so shall it be highest in itself. Gaudeo quod Christus Dominus est; alioqui totus desperassem, writes Miconius to Calvin upon the view of the Church’s enemies. Glad I am that Christ reigns; for else I had been utterly hopeless (Melch. Ad.). O pray, pray, saith another saint; for the Pope of Rome and his conventicle of Trent are hatching strange business. The comfort is that he that sitteth in heaven seeth them; the Lord above them hath them in derision. For in the thing wherein they deal proudly, God is above them; and his will shall stand when they shall dung the earth with their dead carcases. Sciat Celsitudo Tun, &c. Let your Highness know (saith Luther in a letter to the Duke of Saxony) that things are otherwise ordered in heaven than they are at Augsbourg; where the Emperor Charles V had made a decree to root out the reformed religion out of Germany. But soon after the Turk broke into Hungary and the borders of Germany; so the Caesar had somewhat else to do than to persecute the Protestants. So the primitive persecutors fondly inscribed upon the public pillars, Deleto Christianorum nomine, that they had blotted out the name of Christ and his religion from under heaven; but this they could never effect with all the power of the whole empire. They found and complained that the Church might be shaken and not shivered; concuti non excuti, as #2Co 4:8,9. Facundi sunt Martyrum cineres, the very ashes of the martyrs were fruitful, and their blood prolific. The Church conquers even when she is conquered; Christ overcame as much by patience as by power. The people of Rome (saith one), saepe proelio victus, nunquam belle, they lost many battles, but were never overcome in a set war; at the long run they crushed all their enemies. Bellarmine somewhat boasteth the like of the Church of Rome, that she was never worsted in any set battle by the Protestants. But if he had lived till these late years he would have known it otherwise, and indeed he could not be ignorant of that famous Bellum Hussiticum, as they called it in Germany, and the many fields fought and won by the Huguenots in France, &c. And if at any time the Church lose the day, Victa tamen vincet. conquored yet conquorers, Christ hath his stratagems, as Joshua had at Ai; he seems sometimes to retire, that he may return with greater advantage. Certain it is, he will thresh the mountains and beat them small before his Zerubbabels; he will make the hills as chaff, #Isa 41:15.

And he shall bring forth the head stone thereof with shoutings, saying, Grace, grace unto it] i.e. He shall hold out to lay the very last stone of this new building with joy, and with general acclamations and well wishes. There was a promise for it long before, #Isa 44:28. This Zerubbabel was not ignorant of; as neither of that which followeth, #Isa 45:1,2, that, for the effecting of that promise, God would go before him to make the crooked place straight, to break in pieces the gates of brass, and cut in sunder the bars of iron, i.e. to take away all rubs and impediments. There is the like promise in the New Testament, and it may be a singular encouragement to those that go on to build the tower of godliness, to prepare a tabernacle in their hearts for the Holy One of Israel, that he may dwell in them and walk in them, the gates of hell shall never prevail against them, since Christ, as another Samson, hath flung them off their hinges, hath destroyed the devil’s works, and laid the top stone of his spiritual temple with shouting, saying, Grace, grace unto it. The meaning is, saith an interpreter, that the angels, the faithful, and all creatures, rejoicing at Christ’s kingdom established in the world, shall desire God the Father to heap all manner of blessing and happiness upon it, see #Ps 118:26 (Diodati). Or, they shall acknowledge and preach, that the Father hath laid up in him all the treasures of his grace and gifts of his Spirit. It is the observation of another reverend man, preaching upon this text, that when we preach human wisdom and foresight we should fall down and cry (as we are here taught), Grace, grace unto it; we are not to cry up Zerubbabal, Zerubbabel, any man or means whatever; but to exalt the free grace of God, the work of which alone it is and hath been. Zerubbabel should bring forth the head stone (as master builders used to do the first and last stone), and the people should magnify God’s mere free grace; and acknowledge that he was marvellous in their eyes. Thus that learned preacher (Mr Thomas Goodwin, Fast sermon before Parliament Apr. 27, 1642); who also by the lighted candlestick here understandeth full perfecting and finishing of the temple, and restoring the worship of God within it unto its full perfection of beauty and brightness. By the two olive trees, Zerubbabel with the elders, and Joshua, high priest, with the other priests that sat before him, as #Zec 3:8 cf. Ezr 6:14 cf. Ps 52:8. These are said to empty golden oil, that is, their estates and pains for the finishing of costly work; and likewise because it was done in sincerity of heart, therefore it is called golden or pure oil. Further, these eminent ranks and sorts of persons that should give their assistance to this work are called sons of oil, #Zec 4:14 marg., as being fruitful and affording plenty of it. Thus, #Isa 5:1, a fruitful hill and fertile soil is in the original (as here) called a son of oil.

Ver. 8. Moreover the word of the Lord came unto me, saying] This is a confirmation of the former comfort and a seal of the former promise; all which was but little enough by reason of the people’ s distrust and infidelity. Against which the prophet here produceth his warrant, God’s own word; q.d. "This is a faithful saying, and worthy of all acceptation." "This is a pillar and ground of truth." {See Trapp on "1Ti 3:15"}

Ver. 9. The hands of Zerubbabel have laid the foundation of this house; his hands] Here the scope of this stately vision is plainly held forth, and without a parable. What the Scripture speaketh darkly in one place it speaks plainly in another. The Rabbis have a saying, that there is a mountain of sense hanging upon every apex of the word of God. They have also another saying, Nulla est obiectio in lege, quae non habet solutionem in latere, i.e. there is not any doubt in the law, but may be resolved out of the law. Zerubbabel is both founder and finisher of the temple. Those that will have it not to be finished till about the sixth year of Darius Nothus make him to be very long lived; and tell us that God granteth to one a longer life than ordinary, because he hath something to be done by them (Pemble, of the Persian Monarchy). The distrustful Jews began to despise those small beginnings of a building; and to despair of ever seeing it perfected, by reason of those mountains of opposition they met with, and thought they should never dig down or get over. The work shall be done, saith God, and Zerubbabel, how unlikely soever, shall do it. Believe the prophets and ye shall prosper. It shall never be said of Zerubbabel, as of the foolish builder, "This man began, but could not finish," #Lu 14:30; or, as a foreigner, seeing Christ Church in Oxford, said to it, Egregium opus; Cardinalis iste instituit collegium, et absolvit culinam. A pretty piece of work! A college begun, and a kitchen finished. It was God that set Zerubbabel to work; and he doth not use do things to halves. He is Alpha and Omega, the beginner and ender, the author and finisher, #Heb 12:2 "I am confident of this very thing," saith Paul, "that he that hath begun a good work in you will perform it," #Php 1:6. And, "faithful is he that calleth you, who also will do it," #1Th 5:24. And, "the Lord will perfect that which concerneth me" (saith David); "forsake not the work of thine own hands," #Ps 138:8. Look upon the wounds of thine hands, and despise not the works of thine hands, said Queen Elizabeth. Thus if men pray in the Holy Ghost, keep themselves in the love of God, and look for the mercy of our Lord Jesus Christ unto eternal life; they shall be builded up in their most holy faith, whereby Christ shall dwell in their hearts, as in his holy temple, #Jude 20,21.

And thou shalt know] Thou, Zechariah, shalt know, that the

Lord of hosts hath sent me] His angel, as his internuncio, see #Lu 1:19. Or, thou Zerubbabel shalt know, that I, Zechariah, come not to thee of mine own mind, but on God’s message, and am therefore to be believed. When Ehud told Eglon he had a message from God, though he were a heathen and a fat unwieldy man, he stood up to receive it, #Jud 3:20, though that message was a messenger of death, a dagger. in his bowels. Should not we hearken to the Father of spirits, and live? #Heb 12:9; should the consolations of God be small with us? #Job 15:11. Should we, instead of wrestling with God by prayer (so putting his promises in suit), wrangle with him, by cavilling objections? Ipse dixit it spoke for itself, among Pythagoras’ scholars went current; if their master said it it was enough; and shall we that are taught of God not give the like credit to our Master in heaven? shall we not yield him the obedience of faith?

Ver. 10. For who hath despised the day of small things?] Nay, who had not? The generality of the Jews were clearly guilty, #Ezr 8:13, and are therefore here justly, reproved. As Naaman once looked on God’s Jordan with Syrian eyes, and so slighted the notion of washing therein; so these distrustful Jews despised the small beginnings of this great work, and the little likelihood of ever bringing it to any good upshot. "Is it not in your eyes as nothing?" saith Haggai, #Hag 2:3. They seemed only to grieve at it; but God construeth it for a downright contempt; for he judgeth otherwise of our carnal affections than we ourselves, and will have us to know that his thoughts are not our thoughts, neither are his ways our ways, #Isa 55:8. Out of meanest principles he many times raiseth matters of greatest moment; that his own immediate hand may the more appear. The kingdom of heaven was at first but as "a grain of mustard seed," #Mt 13:32. The stone cut out of the mountain without hands, as if it had dropped out, or been blown down thence, became a mountain, and filled the whole earth, #Da 2:34,35. The cloud that rose as little as a man’s hand, soon after muffled the whole heaven. God put little thoughts into the heart of Ahasuerus concerning Mordecai, but for great purposes. Who would ever have thought, that out of Abraham, now as good as dead, should have come the Messiah? or that out of the dry root of Jesse should come the Branch spoken of in the former chapter? Who would have imagined that going forth only with his bow, #Re 6:2, and arrows, #Ps 45:5, the foolishness of preaching, he could conquer in three hundred years the whole Roman empire? that by Huss, a goose, and Luther, a swan, such strange things should have been done in Bohemia and Germany? that by a scruple cast into Henry VIII’s mind about his marriage with Catharine of Spain by the French ambassador (who came to consult with him of a marriage between the Lady Mary and the Duke of Orleans, second son to the King of France), whether Mary were legitimate, &c., the Pope should be cast off here, and reformation wought by so weak and simple means, yea, by casual and cross means? this, saith one, is that miracle which we are in these times to look for.

For they shall rejoice] Or, but they shall rejoice, or, nay, they shall reioice, nay, they shall see, viz. that which they despaired of ever seeing, and were therefore much cast down about the perfection of the work, and its glorious accomplishment. And this shall be surely effected by God’s powerful and watchful providence, called here those

seven eyes of the Lord, which run to and fro through the whole earth] Called elsewhere the seven Spirits of God, #Re 5:6 1:4, and God’s Spirit here, #Zec 4:6, so guiding and managing all affairs and occurrences that all the rays and beams of providence issuing from those eyes might be seen to meet in the accomplishment of this, as their ultimate aim and scope. {See Trapp on "Zec 3:9"}

Ver. 11. Then answered I, and said unto him] No mean measure of understanding would content the prophet; but he is still inquiring and encroaching upon the angel. So doth Moses upon God, #Ex 33:18-23 He had not been long out of the mount, but he is asking God to show him his glory; which when he had seen, yet he resteth not satisfied, but must have more, and yet more: so David, though deep learned, is ever and anon at it, Teach me thy statutes. Spiritual learning is infused by degrees; our hearts are as narrow mouthed vessels, and God delights often to hear us. Whither I go thou canst not come now; but thou shalt afterwards, #Joh 13:7. Then shall ye know, if ye follow on to know, #Ho 6:3; provided that ye beg and dig, #Pr 2:3-5, and beat, as the fowl doth the shell to get out the fish; and be discontentedly contented till ye come to see as ye are seen, a spe ad speciem, &c. from faith to sight.

Ver. 12. What be these two olive branches, &c.] {See Trapp on "Zec 4:3"} {See Trapp on "Zec 4:7"}

Ver. 13. Knowest thou not what, &c.] {See Trapp on "Zec 4:5"}

Ver. 14. These are the two anointed ones] Heb. sons of oil. {See Trapp on "Zec 4:7"}

That stand by the Lord of the whole earth] Because by the candlestick and utensils of the temple and type of the Church, which is at Christ’s right hand, #Ps 45:4. as he at his Father’s right hand, #Ro 8:34. He is with all his to the end of the world; and it is a part of his joy that we shall be one day where he is. This Lord of the whole earth, sovereign over all; but takes delight only in such as (Esther like) he purifies and perfumes for royal use; and these he loveth so affectionately as never any Lord did his subjects, #Zec 3:1-7 "He loves the gates of Zion more than all the dwellings of Jacob," #Ps 87:2.

Chapter 5

Ver. 1. Then I turned me, and lifted up mine eyes] i.e. I prepared me to the receiving of a new vision; nothing so comfortable as the former, but no less necessary; that the people, by sense of sin and fear of wrath, might be taken off their wicked practices, redeem their own sorrows, and be accounted worthy to escape all those things that should (otherwise) come to pass, as #Zec 5:11, and to stand before the Son of man at that dreadful day, #Lu 21:36. This seemeth to be the mind of the Holy Ghost, in these two visions here recorded; which while some interpreters attend not, in toto vaticinio neque coelum, neque terrain attingunt, saith Calvin, they are utterly out.

And behold a flying roll] Or, volume, as #Ps 40:7, or scroll of paper, or parchment, usually rolled up, like the web upon the pin, uti convolvuntur nostrae Mappae Geographicae, as our maps are rolled up, saith a Lapide; and as in the public library at Oxford the book or roll of Esther (a Hebrew manuscript) is at this day to be seen; but here flying, Volans velocissimum ultionis incursum significat (Chrysost.). Not only becanse spread wide open, as Rabshakeh’s letter, #2Ki 19:14, and as that book of the prophet Isaiah, #Lu 4:17, but also as fleeting along swiftly, like a bird ready to seize on her prey. Nemo scelus gerit in pectore, qui non idem Nemesin in tergo. No man bears evil in his heart who does not show the same revenge on the outside. The heathens named Nemesis (their goddess of revenge, to take punishment of offenders) Αδραστεια, because no man can possibly escape her, οτι ουκ αν τις αυτην αποδρασαιτο. They tell us also that their Jupiter writeth down all the sins of all men in a book, or scroll, made of a goat’s pelt, which they call διφθερα; the very word whereby Aquila and Theodotion (two Greek translaters) do render the Hebrew of this text. {#Da 7:18 Re 20:12} Symmachus turns it Κεφαλις, a chapter, or abstract of a larger book, full of sins and woes; and yet it is of an unheard of size, #Zec 5:2, and of very sad contents, like that book of Ezekiel, #Eze 2:9,10, lamentation, and mourning, and woe; or the first leaf of Bishop Babington’s book (which he turned over every morning), all black; to remind him of hell and God’s judgments due unto him for his sins.

Ver. 2. What seest thou?] q.d. Mark it well, and let thine eye affect thine heart; let these things be oculis commissa fidelibus.

I see a flying book] {See Trapp on "Zec 5:1"} Some read it, A double book (according to the Chaldaic signification of the word), as containing double, that is, manifold, menaces and punishments of sin. But the Chaldee paraphrast, Septuagint, and others, render it flying; as hasting and hovering over the heads of wicked persons.

The length thereof is twenty cubits, &c.] Ten yards long, and five broad. Neither let men say that words are but wind, as they did, #Jer 5:13. For, 1. Even wind, when gotten into the bowels of the earth, may cause an earthquake; as when into the bowels of the body a heartquake. 2. God threateneth those scoffers, #Jer 5:14, that he will make that word, which they termed wind, to become fire, and themselves fuel to feed it. And as fire grows quickly upon fuel fully dried, #Na 1:10, and consumeth it in an instant, so God’s flying roll will lick up the evildoers, no otherwise than the fire from heaven after it had consumed the sacrifice, the wood, the stones, and the dust, licked up also the water that was in the trench, #1Ki 18:38. The threatenings of God’s law (the same with this roll) are (as Erasmus saith of #Eze 3:18) fulmina non verba, lightbolts rather than words; or if words, yet they are (as one saith) verba non legenda sed vivenda, words not to be read only, but lived; at least, not to be read as men do the old stories of foreign wars, wherein they are nothing concerned (but as threatening themselves in every threat, cursing themselves in every curse, &c.), nor as they read the predictions of an almanack for wind and weather, which they think may come to pass, and it may be not; but be confident of this very thing, that God who hath denounced it will surely do it, and that he will execute the judgment written in this roll, #Ps 149:9, yea, every sickness and every plague which is not written in the book of this law, them will the Lord cause to descend upon the disobedient, until they be destroyed, #De 28:61.

Ver. 3. This is the curse] Or oath, with execration and cursing. Cursing men are cursed men, and God hath sworn that swearers shall not enter into his rest. {#Nu 5:21. הלא, ut et αρα Graece, iuramentum et execrationem significat. Mercer}

That goeth forth] Yea, flieth, #Zec 5:2, more swiftly than an eagle, an arrow, a flash of lightning. Or, if not, yet

“ Poena venit gravior, quo mage sera venit.”

Over the face of the whole earth] Tribulation and anguish upon every soul of man that doth evil; but of the Jew first ( Ingentia beneficia flagitia, supplicia), who is therefore the worse, because he ought to have been better; and then of the Gentile also, #Ro 2:9. Theodoret, Lyra, and Vatablus think that Judaea is hinted in the measure of the book (twenty cubits long, and ten broad) as being twice so long (and somewhat more) as it is broad: witness Jerome in his epistle to Dardanus (Epist. 129). But let the whole earth here be taken in its utmost latitude, since the Gentiles that sin without the law are yet liable to the punishments of the law. And some of them by the light of nature saw the evil of swearing; but all generally of stealing; but especially of perjury and sacrilege, here principally meant. Confer #Mal 3:8 Ne 13:10.

For every one that stealeth shall be cut off] By stealing understand all sins against the second table; as by swearing, all against the first; and so the sense is the same with that of the apostle, "Every transgression and disobedience receiveth a just recompence of reward," #Heb 2:2. And "cursed is every one that continueth not in all things which are written in the book of the law to do them," #Ga 3:10. Howbeit because these two sins were more frequently and more impudently committed in those days, therefore are they, by a speciality, instanced. The Jews, coming poor out of Babylon, held it no great sin to steal for supply of their necessities; and then to forswear themselves for the better hiding of their theft. "Give me not poverty," said holy Agur, "lest, being poor, I steal, and" (as one sin draws on another) "I take the name of my God in vain," #Pr 30:9. {See Trapp on "Pr 30:9"} Hunger is an evil counsellor, necessity a hard weapon, a sore temptation, when it comes to this, Either I must steal or starve. But then to this must be opposed that of the law, Thou shalt in no case steal. Thou must rather die than do wickedly. Aut faciendum aut patiendum, Either obey the law or suffer the curse.

As on this side according to it] i.e. According to the curse, described in the roll, the thief shall be cut off as well as the swearer; they shall speed alike. The tares shall be bound up in bundles, thieves with thieves, and swearers with swearers, and burnt in the fire, #Mt 13:30,40. According to the prediction shall be the execution. Whether on this side, that is, in Judaea (so some sense it), or on that side, in other parts of the world, such persons appear, they shall have their payment.

And every one that sweareth] Not only falsely, as #Zec 5:4, but lightly, vainly, causelessly, in jest and not in judgment; whether by God, or by creatures and qualities; Iudaeis et Pharisaeis vulgare vitium, saith Paraeus on #Jas 5:12, a common fault among the Jews and Pharisees, #Mt 5:34,35 23:16,18. {See Trapp on "Mt 5:34"} {See Trapp on "Mt 5:35"} {See Trapp on "Mt 23:16"} {See Trapp on "Mt 23:18"} Among the Christians in Chrysostom’s time, as appears by his many sermons against it at Antioch; and in these days, if ever, because of oaths the land mourneth, God hath a controversy, #Ho 4:1,2. We have lived to see iniquity in the fulness of oaths and blasphemies unparallelled darted with hellish mouths against God and our Saviour so ordinarily and openly, that some of them are become very interjections of speech to the common people, and other some mere phrases of gallantry to the bravo. I knew a great swearer, saith a great divine (Mr Bolton), who, coming to his death bed, Satan so filled his heart with a madded and enraged greediness after that most gainless and pleasureless sin, that though himself swore as fast and as furiously as he could, yet, as though he had been already among the bannings and blasphemies of hell, he desperately desired the bystanders to help him with oaths, and to swear for him.

Ver. 4. I will bring it forth] sc. Out of my treasuries or storehouses of plagues and punishments, #De 32:34. Or, That which thou hast seen in vision I will put in action; I will produce it into the open light, into the theatre of the world; their faults shall be written in their foreheads, their sins shall go before to judgment, my visible vengeance shall overtake them.

And it shall enter into the house of the thief] Which he calleth his castle; and where he thinks himself most secure, as out of the reach of God’s rod; as if he could mote himself up against God’s fire. But what saith Bildad? "His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation," #Job 18:14,15, so that if the fire of God’s wrath do but touch it, all is on a light flame. He will unkennel these foxes; and drag Cacus out of his den, to his deserved punishment. Dioclesian, the persecutor (one of those Latrones publici, public robbers, as Cato called them), giving over his empire, after he had sufficiently feathered his nest, decreed to lead the rest of his life quietly. But he escaped not so; for after that his house was wholly consumed with lightning and a flame of fire that fell from heaven, he, hiding himself, for fear of the lightning, died within a while after.

And into the house of him that sweareth falsely by my name] Hence Ribera gathereth that by the whole earth in the former verse is meant Judaea only: because none but Jews swore by the name of the true God, who is indeed the proper object of an oath, #Isa 65:16 Jer 12:6. Howbeit in lawful contracts with an infidel or idolater oaths by false gods may be admitted, and are binding. As for perjury, it is a provoking sin; as containing three great evils. 1. The uttering or upholding of a lie. 2. The calling upon God to testify and justify a lie. 3. The praying for a curse upon a man’s self; and beseeching God to be a swift witness against him, #Mal 3:1-7; as he was indeed against Zedekiah, Narcissus in the ecclesiastical history, Earl Godwin in Polydor, Virgil, Rodulphus, Duke of Suevia, Ladislaus, King of Hungary, Dr London (Act. and Mon. fol. 1114), Richard Long, a soldier at Calais in King Henry VIII’s days; who, deposing falsely against William Smith, curate of Calais shortly after, upon a displeasure of his wife, desperately drowned himself. And within the memory of man, Feb. 11, A. D. 1574, Anne Averies forswore herself at a shop in Wood Street, London; praying God she might sink where she stood if she had not paid for the wares she took. Hereupon she fell down presently speechless, and with horrible stench died.

And it shall remain in the midst of his house] And be a troublesome inmate with him, such as he cannot rid his hands of though never so fain; there it shall roost and rest, in despite of him. If it distaste not his dough or empty his basket, yet will it fill his store with strife, or mix the wrath of God with his sweet morsels; his meat shall be sauced, his drink spiced, as #Job 20:23. It is a moth in his wardrobe, murrain among his cattle, mildew in his field, rot among his sheep, and often times maketh the fruit of his loins his greatest heartbreak.

With the timber thereof and the stones thereof] As in case of treason or other horrible crimes, the very houses of the offenders were pulled down and made a dunghill, #Da 2:5 3:29. The Popish Council of Toulouse, gathered together against those ancient Protestants, the Albigenses, made a decree that the very house wherein a heretic was found should be pulled down, Illam domum in qua fuerit inventus haereticus diruendam decernimus. The manor house of Milcot, in Warwickshire, built by Lodovike Greevil, deeply guilty of these two grand evils mentioned in the text, and lately burnt to the ground, is commonly looked upon as a speaking monument of God’s just judgment against sacrilege and perjury, whether men personally commit these sins or love them in others, #Zec 1:17 Re 22:15.

Ver. 5. Lift up now thine eyes and see] No doubt. saith Calvin here, the prophet was frighted at the sight of the flying roll, full of curses "My flesh trembleth for fear of thee," saith David, "and I am afraid of thy judgments," #Ps 119:120. And Habakkuk, when he considered the cursed condition of the Church’s enemies, "my belly trembled," said he, "when I heard it: nay lips quivered at the voice, rottenness entered into my bones," #Hab 3:16. Daniel was more afflicted and troubled for Nebuchadnezzar’s calamity than himself was, #Da 4:19. Here therefore the angel encourageth the prophet: and biddeth him look up and see a further vision; and not through dulness or dejectedness to let pass without due observation the notable works and witnesses of God’s providence and power. Curious artisans, when they set forth some special piece to public view, they take it ill when notice is not taken of it; so here. {See Trapp on "Zec 5:1"}

Ver. 6. And I said, What is it?] i.e. What meaneth it? for the vision is very hard and mysterious lest (saith one) the plain denunciation of the second overthrow of temple and state might discourage them too much to go forward in the present restoration of both. Hugh Broughton, on #Da 2:4, observeth that while the visions are general, and cause the Jews no danger, so far Daniel writeth in the Syriac tongue, general over the East. But when the oppressors be named, and the Jews plainly described the people whom God defendeth, then the eighth chapter and all after he writes in Hebrew (a tongue less known and studied), and hath commandment to keep close the plain exposition #Da 12:4. There is a great deal of wisdom required of those that are intrusted with the dispensation of divine truths. Our Saviour spake as the people could hear, and not as he could have spoken. See #Heb 5:11,12.

This is an ephah that goeth forth] The ephah was the greatest and most common measure among the Jews; and is therefore generally put for any measure whatsoever, #De 25:14. By false measures (one kind of theft) they had sinned (whence the Chaldee here, Isti sunt populi qui aceipiebant, et dabant mensura falsa, These are the people that bought and sold by false measures), by the same, therefore, their punishment is set forth and signified: a piece of their punishment it was that they were bounded and limited; that wickedness was confined and kept within her ephah. The Vulgate translates it amphora, a pitcher; which, when it is once filled with the bitter waters of wickedness, will soon sink to the bottom. Sinners, as they are stinted, so, when they have filled up their measure, they are sure to be punished; when they are ripe in the field God will come with his sickle; when their grapes of Sodom are full ready he will cast them into the winepress of his wrath, #Re 14:19 Ge 15:16 Mt 23:32.

This is their resemblance through all the earth] Heb. their eye, their aspect, their colour. This, that is, this ephah, is their resemblance; sc. that when they have filled up their sins they shall have their fill of punishment. Or this, meaning some apparition representing God’s providence showed by the angel to the prophet, is their eye, that is, the eye of the three persons in Trinity, God’s universal providence, which presideth over his judgments, #Zec 3:9 4:10 9:1. Or thus: This ephah or measure of their punishment, proportionate to their sin, in killing Christ especially, #Mt 23:32, shall be their eye through all the earth, i.e. shall be conspicuous and apparent to all sorts; so that all men shall hate them, and hoot at them for a company of kill-Christs, shall look upon them as a people of God’s curse. Thus the Chaldee here, Behold, they are made manifest before all the inhabitants of the earth; for all men shall be witnesses of their horrible both sins and plagues.

Ver. 7. And, behold, there was lifted up a talent of lead] A lump of lead, the weightiest metal; noting the immoveable and immutable decree of God for the punishment of the wicked. Say to the wicked, tell him so from me, it shall go ill with him, #Isa 3:11; iniquity shall be his ruin. This lump of lead is first lifted up, and then let down upon the ephah as an adequate covering; and betokeneth the grievousness and long continuance of the Jews’ punishment and banishment for their parricide, or rather deicide, in crucifying the Lord of glory. A day of grace they had, but they knew it not; therefore is wrath come upon them to the utmost, or, until the end, or finally, so as it shall never be removed; so some interpret it (εις τελος, #1Th 2:16).

And this is a woman that sitteth in the midst of the ephah] In medio modii: and so she went forth or moved forward with an open face, and upper parts appearing, as not ashamed; the show of her countenance witnessed against her, she declared her sin as Sodom, #Isa 3:9, and as Lot’s daughters, who savoured too much of Sodom when, glorying in their shame, they called their incestuous brats Moab, that is, the begotten of my father, and Benammi, which sounds to the same sense. This woman is also said to sit, as resolved of her course. Confer #Ps 1:1 50:20: the Jews are still a stubborn and refractory people. Antiquum obtinent: "Oh that the salvation of Israel were come out of Zion!" &c., #Ps 14:7. Deus nos dignabitur clarissima visione cum reducet Zion, saith Jachiades, one of their Rabbis. I add, Fiat, Fiat. Do it, do it.

Ver. 8. And he said, This is wickedness] viz. This woman, a figure of the whole sinful nation of the Jews; as were Aholah and Aholibah, #Eze 23:36,44, and Babylon the Great, the mother of fornications and abominations, #Re 17:5, to whom I may add that grand-daughter of hers, Katherine de Medicis, Queen mother; who by her wickedness wonderfully troubled all France for thirty years together.

And he cast it into the midst of the ephah] The angel, as an executioner of Divine justice, throws her down who before sat perking and priding herself; and claps her up close prisoner as it were in the ephah.

Casting the weight of lead into the mouth thereof] That is, of the ephah, or of the woman, according to that, #Ps 107:42 "The righteous shall see it, and rejoice: and all iniquity shall stop her mouth." Montanus, one of the Talmud, addeth, that this woman is compelled to take this lead into her mouth; that molten lead was poured down her throat, for a punishment of her frauds and thefts, #Zec 5:3. But the wicked shall not be so excused; for upon them God shall rain snares, fire, brimstone, and a burning tempest: this shall be the portion of their cup, #Ps 11:6, and this is far worse than molten lead, or burning bell metal. Compare with this text #Jer 51:64 Re 18:21 cf. 20:1. An angel, a strong angel, for better assurance of Rome’s irreparable ruin, taketh a stone, a great stone, which he throweth, and with force thrusteth into the bottom of the sea, whence it cannot be buoyed up, whence nothing ordinarily is recovered, much less a millstone thrust from such a hand with such a force. "What do ye imagine against the Lord?" saith Nahum; "he will make an utter end: affliction shall not rise up the second time," #Na 1:9; that is, the wicked shall be totally and finally consumed at once; neither will God make another doing of it. "I have overthrown some of you, as God overthrew Sodom and Gomorrah," #Am 4:11: wickedness is here crushed together, as it were, in a narrow vessel, covered with lead, and carried into a strange country.

Ver. 9. Behold, there came out two women] Winged women, and carried through the air with a pleasant wind, to note their ready and speedy obedience, prompt and present. Women they are said to be, to keep proportion with the present vision; lest the meeting and mixing together of men and women in the same matter might minister occasion to some impure surmisings. But that they were men, and not women, that are here meant is agreed upon by all. These were Ezra and Nehemiah (saith Willet on Lev. 11., after Junius and Piscator on the text), those great reformers of the Jewish Church. But this stands not with the last verse. I rather subscribe to those that expound the text of the Romans, who with great celerity and violence destroyed the Jews’ state; and so, that which they feared befell them, #Joh 11:48. The Romans, said they, shall come to take away both our place and our nation; and within a few years it proved accordingly; as if God had taken them at their word, as he did those murmuring miscreants, #Nu 14:28 "As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do unto you." Hereunto the Chaldee paraphrast consenteth, when by these two women thus described he understandeth, populos leves et expeditos, such agents and instruments as God would employ in the speedy execution of his wrath upon the Jewish nation; such as were Titus, Vespasian, and Aelius Adrian. Diodati maketh these two women a figure of God, two properties, namely, mercy towards his elect, and justice towards his enemies, wherewith he transports upon these last the judgments by which he had punished his own people; which is done with admirable celerity. Thus he. Danaeus makes those two women to be the anger and justice of God, which do always follow and wait upon one another, and take vengeance on men’s wickedness. Iudicium sit penes lectorem.

And the wind was in their wings] A masculine affix referred to a feminine noun: to intimate that these women were indeed types of men, saith Mr Pemble. The Romans were men every inch of them, as the proverb is; and therefore of cowards they were wont to say that they had nothing Roman in them; and of Brutus, that he was the last of the Romans.

And they lift up the ephah between the earth and the heaven] This betokeneth a deportation and dissection of the Jewish nation; being tossed as a tennis ball into all nations, and scattered into the four winds, as #Jer 49:36. Rupertus hence concludeth them rejected of both earth and heaven. Out of the earth they are as it were banished, by a common consent of nations; and heaven admitteth them not, as those that please not God, and are contrary to all men, #1Th 2:15. And as their guide Judas, when they took Jesus, was hanged between heaven and earth, being coelo terraeque perosus; so fares it with that wretched people, and will do till God shall call them a people which were not a people, and her beloved which was not beloved, #Ro 9:25.

Ver. 10. Whither do these bear the ephah?] That is, saith Ribera, Quamdiu duratura est populi huius impietas? How long shall this people’s wickedness last? like as #Isa 6:10,11, when the prophet had heard, "make the heart of this people fat, and shut their eyes," &c., he cries out, "How long, Lord?" the answer whereunto is the same in effect with this of the angel; until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; and the Lord have removed men far away, and there be a great forsaking in the midst of the land.

Ver. 11. To build it an house in the land of Shinar] That is, of Babylon, #Ge 10:10 11:2, where various of the Jews still remained in wilful exile, as loth to leave their houses and gardens, which they had builded and planted there, #Jer 29:5, preferring captivity before liberty, see #1Ch 4:22,23. Hence, upon their final dispersion by the Romans, various of them resorted there for entertainment. There Peter, the apostle of the circumcision, had collected an elected Church, #1Pe 5:13, and thence he writeth his epistle to the sojourning Jews scattered through those eastern parts, #1Pe 1:1, from whence also those kings of the east, #Re 16:12, the converted Jews (as some expound it), are expected. And who can tell whether this land of Shinar be not the same with that land of Sinim? #Isa 49:12; confer #Isa 11:16 Zec 10:11. Or, by the land of Shinar here, may be meant exilium totius orbis, their general rejection by all nations; the whole world being to them Shinar, that is, a land of excussion.

And it shall be established, &c.] This denoteth the diuturnity or perpetuity of their punishment.

Chapter 6

Ver. 1. And I turned, and lift up mine eyes] i.e. I passed on to another vision; and I lifted up the eyes of my mind, higher to heaven, saith Jerome, to receive a further revelation from God. And whereas he saith, I turned, he declareth, that God from on every side giveth his Church clear testimonies of his care of her so that she will give heed unto them, and lift up her eyes.

There came four chariots out] i.e. Four squadrons of angels, God’s warriors, and ministers of his manifold decrees, which are here set forth by the name of brazen mountains, see #Zec 1:8, {See Trapp on "Zec 1:8"} Chariots the angels are called in many places, #2Ki 2:11 6:17 Hab 3:8, but especially #Ps 68:17. The chariots of God (in the Hebrew it is chariot, in the singular, to note the joint service of all the angels) are twenty thousand, even thousands of angels (of cheerful ones, so the Septuagint: ευθυμουντων, of such as serve the Lord readily and freely, with joy and tranquillity, and so do quiet his spirit, as it is said here, #Zec 6:8, give him full satisfaction). The Lord is among them as in Sinai, in the holy place; that is, the angels by their swiftness and warlike prowess make Zion, the Church, as dreadful to all her enemies (did not one of them so to Sennacherib?) as those angels made Sinai, at the delivery of the law, which was given in fire, #De 33:2. God rideth upon the heavens for Israel’s help, i.e. upon the angels. Heb. the word rendered angels, in the above cited #Ps 68:17 (and so the Chaldee plainly expresseth it), is by some (who derive it from Shaan, to sharpen) referred to chariots; to note a kind of chariots armed with sharp hooks, used in wars, as many humane writers record. And so it maketh something to the confirmation of this interpretation, concerning angels, rather than the four monarchies. But the angel himself is our best interpreter, #Zec 6:5, where, being asked by Zechariah what these chariots were? he answereth, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth, for a plain periphrase of the angels, #Zec 1:10. {See Trapp on "Zec 1:10"}

From between two mountains] Tanquam e carceribus, as designed by God’s all-disposing providence and power, and ready pressed at his appointment and pleasure to run their race, do their office, execute God’s judgments, which are both unsearchable and inevitable; and this the poets hammered at in their ineluctabile Fatum, unescapable destiny, as they called it. God’s decrees lie hidden under mountains of brass, as it were, till they come to execution; they run as a river underground, till they break out and show themselves. When he hath once signified his will then we understand it, which before lay hidden from us; that is, when these chariots come out from between the mountains of brass, when the event declareth what was the immutable decree of God. Hence the Psalmist, "Thy righteousness is like the great mountains; thy judgments are a great deep"; this for the decree. And for the execution, "Thou preservest man and beast," {#Ps 36:6} but by such means and in such manner as to thee seemeth best. It is our part to say Amen to his Amen, and to put our Fiat and Placet to his. "The will of the Lord be done," said those primitive Christians, #Ac 21:14 "Here am I, send me," #Isa 6:8.

Ver. 2. In the first chariot were red horses, &c.] These various colours seem to set forth the various administrations of the angels, deputed to various employments. The black colour betokeneth sorrowful occurrences and revolutions. The white, joyful. The red, bloody. The grizzled, various and mixed matters, partly joyful and partly sorrowful. But I easily subscribe to him that said, We must be content to be ignorant of the full meaning of this vision. Tanta est profunditas Christianarnm literarum, saith Austin so great is the depth of divine learning that there is no fathoming of it. Prophecy is pictured like a matron, with her eyes covered, for the diffculty. For which cause Paulinus Nolanus would never be drawn to write commentaries; and Psellus in Thedoret asketh pardon for expounding the Canticles of Solomon.

Ver. 4. What are these, my lord?] Difficulty doth but whet desire in heroic spirits; the harder the vision the more earnest was the prophet’s inquisition: he was restless till better resolved; and therefore applieth himself again to his angel tutor, rather than Tutelar, whom, for honour’s sake, he called My lord; {See Trapp on "Zec 4:5"} and take notice of the truth of St Peter’s assertion concerning the prophetic scrutiny, {#1Pe 1:11} with greatest sagacity and sedulity.

Ver. 5. These are the four spirits of the heavens] Angels are spirits, #Heb 1:7,14, and spirits of heaven, #Mt 24:36 Ga 1:8, resembling their creator, as Children do their Father (hence they are called sons of God, #Job 1:6 38:7), both in their substance, which is incorporeal, and in their excellent properties, life and immortality, blessedness and glory; a part whereof is their just lordship and command over inferior creatures. For like as ministering spirits they stand before the Lord of the whole earth, who sends them out at his pleasure, to serve his providence; so, they have, as his agents and instruments, no small stroke in the ordering and managing of natural and civil affairs, as may be seen in the first of Ezekiel. The wheels, that is, the events of things, have eyes, that is, something that might show the reason of their turnings, if we could see it. And they are stirred but as the living creatures, that is, the angels, stirred them; and both the wheels and living creatures were acted and guided by God’s Spirit as the principal and supreme cause of all, the Lord of the whole earth, as he is here called.

That stand before, &c.] As waiting his commands, and ready to run on his errand, #Mt 18:10 Da 7:10. Jacob at Bethel saw them, 1. Ascending, sc. to contemplate and praise God, and to minister to him. 2. Descending, sc. to execute God’s will upon men, for mercy, or for judgment, #Ps 103:20. For which purpose, Ezekiel tells us that they have four faces, to look every way, when as God’s watchmen they stand sentinel in heaven’s turret. And that the sole of their feet is like the sole of calves’ feet, round, and ready to go either forward or backward with greatest facility; that as they see every way, so they are apt to go every way for the dispensing of God’s benefits, and executing of his chastisements toward the elect, and vengeance on the reprobates, #2Sa 24:17 2Ki 19:35 Ge 19:1,11 Ac 12:23 Re 16:12,16. All this they do justly, diligently, and purely, with faith in receiving God’s commands, #Re 15:6, clothed in pure white linen, and having their breasts girded with golden girdles. Let us labour to obey God, as angels do; else we may be angels for gifts, and yet go to hell.

Ver. 6. The black horses which are therein, &c.] These angels are appointed to several countries. The black horses to Babylon (which lay north from Judea) to inflict vengeance. The white horses are sent with them, to deliver the Church out of Babylon; and to bring their brethren for an offering unto the Lord, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts to God’s holy mountain Jerusalem, #Isa 66:20.

And the grizzled go forth toward the south country] To show that the punishments of Egypt and Arabia (which lay southward from Judea) should be somewhat mixed and mitigated; they should be in better case than Babylon; yet not so good as that the Jews should dream of a happy estate in those countries; but rather repair to Judea, and there keep them; since those that are out of God’s precincts are out of his protection, #Ps 91:9-12.

Ver. 7. And the bay went forth, &c.] Junius reads it, And the strong, or confirmed ones; that is, the angels, armed with power and authority from God for the execution of his will: #Isa 10:34 "Lebanon shall fall by a mighty one," that is, by an angel. #2Th 1:7, they are called the angels of God’s power; and elsewhere, principalities and powers.

And sought to go, that they might walk to and fro through the earth] Not only toward the south, as #Zec 6:6. This doth not teach that the angels are more careful of this world than God is, of whom they desired it. But first, that they can do nothing without commission from him Secondly, that they are ever ready to offer their service and to yield obedience, upon the least intimation of the Divine pleasure.

Ver. 8. Then cried he upon me] That I might the better observe it, since he spake it with such great vehemence.

Have pacified my spirit] i.e. Perfecerunt voluntatem meam, as the Chaldee here hath it, they have done my work thoroughly, to my great contentment. When the Church’s enemies are slaughtered God inviteth the birds and beasts to a feast, as it were for joy; and taketh as much delight in their just punishment as any man can do in a cup of generous wine; whence it is called the wine of God’s wrath, #Re 14:10; see #De 28:63.

Ver. 9. And the word of the Lord came unto me, saying]. This second part of the chapter is not a vision, but a sermon, or a historical prediction of what was really to be done. For as God’s Spirit was quieted, and, as it were, comforted, by the angels’ faithful execution of their offices; so he seeks, by this prophecy, to quiet and comfort the spirits of his people the Jews, that were returned out of Babylon. For these finding themselves beset with enemies and exigencies, might possibly despair of ever seeing the accomplishment of those promises and prophecies of the kingdom restored to the house of David, and of the great glory of the second temple above the first. To keep up their hearts, therefore, is this declaration made them of the kingdom and priesthood of Christ, under the typical coronation of Joshua the high priest.

Ver. 10. Take of them of the captivity] i.e. Of the returned captives,

even of Heldai, of Tobijah, and of Jedaiah] Men famous in the congregation, men of renown, #Nu 16:2. That these four mentioned here (taking in Josiah, who is also called Hen, #Zec 6:14), were ambassadors from the godly Jews in Babylon, and brought their gifts, as Junius thinketh, I cannot affirm; but that they were the same with Daniel, Shadrach, Meshach, and Abednego, as the Jews and Jerome tell us, I do not believe. Josiah seemeth to be the host to the other three; as Gaius was to St Paul, and other good people; though some think, rather, he was either treasurer for the temple, or else a goldsmith, and one that could make crowns. Calvin conjectures from #Zec 6:14 (where it is said, that the crown shall be to these men for a memorial), that being men of authority, they were deeply guilty of infidelity and impatience, because they saw not a present performance of the promises; they were discontented themselves, and discouraged others, "Ye have need of patience," saith the apostle to those short spirited Hebrews, #Heb 10:36, who found it more easy to suffer evil than to wait for the promised good.

And come thou the same day] Either the same day these men came from Babylon, or the selfsame day that the Lord spake to the prophet, is he commanded to go, not to put it off a day longer; for the people needed a speedy and hasty comfort. No sooner had God prepared the people, but the thing was done suddenly, as #2Ch 29:36. No sooner were they ripe, but he was ready. He is a God of judgment, a wise God, that knows when to deal forth his favours; as till then he waits to be gracious, #Isa 30:18. His fingers itch to be doing good in his good pleasure to Zion; as the mother’s breasts ache when now it is time the child had suck. He exalteth the lowly, he filleth the hungry with good things. When once David is poor and needy God will make no tarriance, #Ps 40:17; when his soul is even as a weaned child, then he shall have the kingdom, #Ps 131:2.

Ver. 11. Make crowns] Two, saith Piscator; one of gold, for the kingly dignity, another of silver, for the priesthood. Three, saith a Lapide, who makes it a type, as of Christ s threefold office, so of the Pope’s triple crown; which latter relateth rather to Pride’s picture drawn by the old Romans, with three crowns on her head: on the first whereof was inscribed Transcendo; I pass on, on the second Non obedio; I disobey, the third Perturbo. I throw into confusion, Danaeus thinks it likely, by #Zec 6:14, that here were four crowns made, according to the number of the four persons here mentioned, that brought in the gold and silver. Ribera will have it to be all but one crown made of both metals, and called crowns for the greatness of it; as wisdoms, for singular wisdom, #Pr 1:20 marg; Behemoth, beasts, for a huge beast, #Job 40:15. The verb singular, tihieh, #Zec 6:14, seems most to favour this conceit of his. But in Hebrew the singular is often put for the plural (Chald. vertit Facies coronam magnam).

Ver. 12. And spake unto him, saying, Thus speaketh the Lord of hosts, saying] That is, confidently and constantly affirm and aver it; that, notwithstanding all unlikelihood and unbelief on the people’s part, Almighty God will surely bring it to pass; this heap of words importeth so much; for "do ye think the Scripture speaketh in vain?" saith St James, not without some holy indignation, #Jas 4:5.

Behold the man whose name is The Branch] The man Christ Jesus, who was made of the seed of David according to the flesh, #Ro 1:3; and as a Branch grew out of his roots, #Isa 11:1. {See Trapp on "Zec 3:4"} Joshua, that he might not be exalted above measure with the abundance of this new honour, or think of himself more highly than he ought to think, #2Co 12:7 Ro 12:3, is given to understand that he is crowned for no other cause than this, that the Jews might understand that there should One arise that should be both a king and a priest also for ever, after the order of Melchisedec; and his name should be the Branch, not only because when he was a child he grew in age and in wisdom, and in grace with God and men (which is Vatablus’ reason), but because he is the root, fountain, and foundation of all the faithful, who do grow up and increase in him, with the increase of God: hence it followeth,

He shall grow up out of his place, and shall build the temple of God] That is, the Church, which at all times hath been gathered together by Christ, through the preaching of the gospel.

And he shall grow up out of his place] Or he (the Branch) shall branch up de sub se, from under himself; he shall be born of himself, as it were, of poor parentage; for this Branch grew out of the root of Jesse, when that goodly family was sunk so low, as from David the king to Joseph the carpenter. He that writeth the life of King Edward VI saith of his tutors, Dr Cox and Mr John Cheek, that they were men of mean birth; but so well esteemed for virtue and learning, that they might well be said to be born of themselves (Sir John Heywood).

And he shall build the temple of the Lord] i.e. The spiritual temple, that temple, the Church, the glory whereof was far greater than the glory of the former, #Hag 2:9. {See Trapp on "Hag 2:9"} And this he should do in the quality of a king, and with royal magnificence. "Ye also, as lively stones, elect and precious, are built up a spiritual house, a holy priesthood," &c., #1Pe 2:5.

Ver. 13. Even he shall build the temple of the Lord] The same again, for greater assurance; as Pharaoh’s dream was doubled. Or, Even he shall build it, that is, he shall both begin and finish it (it is the same word again, but in the future tense). Christ is called the author and finisher of our faith, #Heb 12:2.

And he shall bear the glory] Jesus shall, not thou, Joshua (in Greek Jesus), though now thou bear the crown. All thy glory is but figurative of his. Thus saith the Lord, Remove the diadem (or mitre), take off the crown: this shall not be the same. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him, that is, Christ, the king and priest of his Church. Particularly for his kingly office, he shall sit and rule upon his throne, as a sovereign Lord of all. And for his priestly office,

He shall be a priest upon his throne likewise] For the Church also hath her throne and jurisdiction, though distinct and severed from the civil.

And the counsel of peace shall be between them both] i.e. There shall be no clashing between these two offices in Christ; as there was sometimes between the kings and the priests of former ages, but they should, as it were, take sweet counsel together for the good of the Church; Christ having purchased all peace to his people by his priesthood, and maintaining and defending it by his kingdom.

Ver. 14. And the crowns shall be to Helem…for a memorial] Or monument of their incredulity, saith Calvin, and for their full conviction. {See Trapp on "Zec 6:10"} Or their liberality, say others, and peradventure with some inscription or remembrance of their names (here recorded) for honour’s sake. But best of all those that say these duties were for a memorial in the temple of the Messiah that was shortly to be expected, and was presently promised. The poor Jews at this day are said to have a crown hanging in their synagogues, against the coming of their long-looked-for Messiah. And that he comes not all this while they say it is for their sins, which are many and bony, or mighty (σοφον φαρμακον). But now seeing he stays so long, he shall be, say they, a forerunner of the end of the world, and shall gather by his power all nations into one fold, according to that which here followeth.

Ver. 15. And they that are far off] This was fulfilled in the conversion of the Gentiles, who, together with the Christian Jews, grew up into a holy temple in the Lord, #Eph 2:19, &c. It was also in some sense fulfilled in Cyrus, Darius, Artaxerxes, Herod, who were at great charge for the temple work. See #Ezr 7:15,16, the king and his council, the Babylonians and Jews, make a contribution to the work.

And ye shall know] sc. By the event, and by your own experience.

If you will diligently obey the voice] That is, If by faith ye receive Christ held forth in the promise: and then persist in the obedience of faith unto the end.

Chapter 7

Ver. 1. In the fourth year of king Darius] Two years and a month after the former sermon. The word of the Lord was precious in those days. "The Lord gave the word": but it cannot be said that "great was the company of those that preached it," #Ps 68:11; during the captivity they complained that there was no more any prophets; neither any among them that knew how long their misery should last. Soon after their return God stirred them up Haggai and Zechariah; and after that Malachi; and then there was Chathimath chazon, as the Jews phrase it, a sealing up or end of prophecy. Only they had Bath-col, as they call it, a voice from heaven, sometimes, as #Mt 3:17 Joh 12:28. This and the pool of Bethesda only were left them as extraordinary signs of God’s love to that people. But for a punishment of their killing the prophets (as they did this Zechariah between the porch and the altar, #Mt 23:37) and stoning those that were sent unto them (as they did the other Zechariah, the son of Jehoiada), they had no more prophets till the arch-prophet and his forerunner, the Baptist, came. And now also by this long vacation of two years and a month, it appeareth that preachers were rare, and that sermons they had but seldom. Neither was it otherwise here in England at the first reformation; for to many churches (for want of preachers) readers were sent. Whence one of the martyrs wished that every able minister might have ten congregations committed to his charge till further provision could be made.

The word of the Lord came unto Zechariah] The Lord is said to come to Balaam, Abimelech, Laban, &c. But he never entrusted his word to these profane persons; as he did to the holy prophets, of whom it is said, as here, "The word of the Lord came unto them."

In the fourth day of the ninth month] Which answereth to our November. Why the precise time of the prophecies is set down—{See Trapp on "Hag 1:1"}

Ver. 2. When they had sent] They? who? Not the princes of Persia, that were now proselyted, as the vain glorious Jews (and after them Haymo and Hugo) would have it, for the honour of their nation, nor the Samaritans (as some in Theodoret held), as seeming to Judaize in part, to join Jewish ceremonies with heathenish rites; but either the Jews yet remaining in Babylon, as Calvin conceiveth (blaming them for their sloth in not returning when they might, and yet commending them for this, that they had not cast off all care of God’s sincere service), or else the whole body of the Jews returned, as Junius determineth; or, lastly, some particular man not named, who is brought in, #Zec 7:3, saying, "Should I weep in the fifth month, separating myself," &c. But that may be an ordinary analogy, the singular for the plural; especially since the embassy was sent in the name of the whole congregation.

Unto the house of God] Not to Bethel, as the Septuagint translateth here, nor from Bethel (as the Chaldee), though that is better than the former, and more likely; but, to the house of God, that is, to the temple, which was now well nigh finished; and that gave occasion to the question here propounded.

Sherezer and Regemmelech, and their men] That is, their train: for they were men of rank and fashion; as it was fit they should be in such a weighty employment. And here the Septuagint, by their corrupt translating of the text, have caused a strange coil among those that strive to defend them. It is said that they translated against their will; and therefore what can we expect from them but slippery doing? It is most sure that the translation of theirs which we now have, is full of errors; and that they pervert various clear prophecies concerning Jesus Christ, and have occasioned many mistakes, being themselves many times grossly mistaken, as here; unless they did it wilfully. Some learned men think that the Septuagint that we have now, is not theirs. It was burned by Dioclesian (as some hold) in the library of Alexandria, or (as others) by Julius Caesar, when he burnt Serapion.

To pray before the Lord] Heb. to entreat the face of the Lord, sc. by prayers and sacrifices in the most solemn sort. The Hebrew properly signifieth to weary the Lord with prayers, to seize upon him with utmost importunity, to give him no rest until he yield, to urge him (as they did the prophet, #2Ki 2:17) until he be ashamed to deny, till we put him to the blush, or leave a blot in his face (as she, #Lu 18:5), unless we may prevail. This must be done, especially when we are to converse with prophets about soul businesses, cases of conscience.

Ver. 3. And to speak unto the priests] Whose office is to preserve knowledge, and present it too; to teach Jacob God’s judgments, and to put incense before him, #De 33:10, to sell oil, #Mt 25:9, to bring balm from Gilead, #Jer 8:22, to speak as the oracles of God, #1Pe 4:11, which scarcely one of a thousand has the skill of, #Job 33:23.

And to the prophets] Who were extraordinarily raised up sometimes by God, to assist the priests in teaching the people, and to shame them for their backwardness to such businesses. {See Trapp on "Zec 7:1"}

Should I weep] That is, fast, which was ever with weeping, see #Joe 2:15-17, and affliction of the soul, #Le 16:31 23:27; which indeed is the soul of a fast, and without the which it is but as a brainless head, or a lifeless carcase. What is a humble day (saith one) without a humble heart? not only an irreligious incongruity, but a high provocation; like Zimri’s act when all the congregation were weeping before the door of the tabernacle?

In the fifth month] Wherein the temple was consumed to ashes, #Jer 52:12. In a sad remembrance whereof the Jews took up that tenth day of the fifth month for a solemn fast every year, till now.

Separating myself] Heb. Nazariting myself that is, abridging myself of meats, drinks, and delights. Hence a fasting day is called a day of restraint, #Joe 2:15. Hence it hath its hand both in Hebrew and Greek, Tsom, Νηστειο Hence also it is spoken of as a foul fault, #Isa 58:3 "Behold in the day of your fast ye find your pleasure." The Popish fast is a mere mock fast; for they separate themselves from some kind of meats only; it is not a total abstinence. And herein they come short of the very Turks, who upon their fasting days will not so much as taste a cup of water, or wash their mouths with water all the day long, before the stars appear in the sky; and then they make all the cheer and joy they can devise. Like as the Attic dames in their Thesmophoria (a feast of Ceres) prepared themselves with fasting, but after that laid the reins on the neck, and ran riot.

As I have done these so many years?] Seventy at least. But they seem to reckon up upon so many as was scarce to be told; and that therefore God was deep in their debt. Is it not time now to give over, since the temple was almost rebuilt? This was the great case propounded by these Questionists. Hereunto an answer is made by the prophet in the two following chapters, and this answer is partly reprehensory, #Zec 7, partly consolatory, #Zec 8. The Sun of righteousness loves not to set in a cloud.

Ver. 4. Then came the word of the Lord of hosts] This is often prefaced, for authority’s sake; and to procure audience and reverence. The Lord God hath spoken, who can but be affected? See that ye despise not him that speaketh from heaven. The angel, #Mt 28:7, useth no other argument to assure the women of the truth of what he had told them but this, "Lo, I have told you."

Ver. 5. Speak unto all the people of the land], Not to the ambassadors only: as the cause is common, so let the answer be public; for they were all too well conceited of their external services, bodily exercises, and made much ado about a trifle, a practice of their own devising, neglecting the weightier matters of the law, judgment, mercy, and faith, #Mt 23:23.

And to the priests] Who themselves were to seek belike; and having been the authors and observers of these customs, were backward to abolish them, as those that rested in them without true repentance, faith, and new obedience.

When ye fasted and mourned in the fifth and seventh month] sc. For the slaughter of Gedaliah and the sad consequence thereof, #2Ki 25:22 Jer 41:1.

Even those seventy years] Wherein ye have lost full seven score fasts; and were not a bit the better for them, because they fasted rather to get off their chains than their sins; they rested in their fasts, in the work done, neither regarding how nor why they should fast. Now God weighs men’s actions by their aims. And with him, though a good aim doth not make a bad action good (as we see in the case of Uzzah), yet a bad aim makes a good action bad, as in Jehu’s reformation. He had a squint eye to his own ends in all (as the eagle hath an eye upon her prey when she flies highest), and so consulted ruin to his own house.

Did ye at all fast unto me, even to me?] Did you propound me to yourselves? Or gat I anything by the hand? Did you serve me? and not yourselves rather upon me? Was it not sinful self-love and base self-seeking that put you upon these practices? looked you any higher therein than only to the satisfying of your own carnal humours? God was not in all your thoughts. This Daniel saw and acknowledged with grief and shame, #Da 9:13 "All this is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth: therefore hath the Lord watched upon the evil and brought it upon us," &c. The Jews no doubt had prayed much and often during that seventy years’ captivity; yet Daniel denies that they had prayed to any purpose; because they had failed both quoad fontem et quoad finem, they had acted from evil principles, and had been carried on by self-respects. They had not that true heart spoken of by the apostle, #Heb 10:22, but that wicked mind mentioned by the wise man, #Pr 21:27. The sacrifice of the wicked is abominable; how much more when he brings it with a wicked mind; either as thinking to deceive the God of heaven, or at least to stop his judgments, and still the noise of his own conscience by his external services. Thus Ephraim bore fruit to himself, but proved an empty vine, #Ho 10:1; when as the spouse (that fruitful vine on Christ’s house side) kept her fruit for her beloved, #So 5:4; who therefore fed heartily upon it; and not upon her vine only, but her milk too; not upon her honey only, her finer and sweeter services, but upon her honeycomb too, that had much wax in it, meaning her more worse and coarser performances. If the heart be upright all is well between Christ and his people. O labour for that truth in the inward parts, that we may be, with "Apelles, approved in Christ," #Ro 16:10; that he may say of us, as once he did of Nathaniel, "Behold an Israelite indeed, in whom is no guile." Great virtues not sweetened with sincerity are no ornaments unto us, and great infirmities not soured with hypocrisy are no great deformities. Those God acknowledgeth not, these he imputeth not.

Ver. 6. And when ye did eat, and when ye did drink] q.d. In all your actions, natural, civil, recreative, religious, you should have sought, served, and set up me, you should have done all to the glory of God, as saith the apostle; you should have eaten, drank, and slept eternal life, as it was said of a certain Scotch divine. "The way of life is above to the wise," #Pr 15:24, he goes a higher way than his neighbour, who contents himself with a natural use of the creature, but he can extract a spiritual. Grace is called the divine nature, as that which, elixir-like, by contraction turns all into the same property with itself. Meat makes us not acceptable to God, #1Co 8:8. The kingdom of God consists not in meats and drinks, #Ro 14:17. Howbeit the Israelites were commanded, as to fast, so to feast before the Lord; that is, in faith and obedience; and to do everything from the heart, as unto him. This these Jews did not; and are therefore worthily blamed. From their feeding themselves without fear of God is concluded their no respect to him in their fasts and holy services: since true goodness is ever like itself, and carries a uniformity in all proceedings.

Ver. 7. Should ye not hear the words which the Lord hath cried] q.d. Hath he not spoken loud enough, long enough? Hath he not sufficiently declared his will concerning these external actions, and especially concerning a fast profaned through wickedness, #Isa 58:8,4 Jer 14:12, and elsewhere. Sed surdo fabulam; But a story falling on deaf ears. All hath been but as a trumpet sounded in a dead man’s ear; you are altogether uncounsellable, untractable; and all that hath been spoken hath even been spilt upon you.

Should ye not the words] So the original runs, by a concise and short kind of speaking, well befitting a sharp reproof. Should ye not hear them and heed them? which, if you had done, you might have spared that labour of coming to us; and out of the former prophecies have resolved yourselves.

When Jerusalem was inhabited and in prosperity] But then their hearts were fat as grease, and the prosperity of those fools destroyed them; who, if they had hearkened to wisdom, had dwelt safely; and lived quietly from the fear of evil, #Pr 1:32,33. Surely as those that lie on downy pillows cannot hear well; so such as be at ease in Sion cannot profit by good counsel. It is by correction that God openeth the ears of men and sealeth their instructions, #Job 33:16.

When men inhabited the south and the plain] Heb. the south of the plain, that is, the bounds and borders, that part of the country that lieth most open to the inroads of the enemy, and hath most of all felt the desolations of war. See #Jer 17:26 32:44.

Ver. 8. And the word] {See Trapp on "Zec 7:4"}

Ver. 9. Execute true judgment] According to #De 1:17. See the note there. The prophet having here to do with hypocrites, who boast much of their piety with neglect of charity, and seem to be strict in the service of God, but make overly bold with men, presseth them to duties of the second table, which yet he would have exercised in the first table; for not only the second is included in the first, but in the very first commandment of the law the observation of the rest is commanded, as Luther well observeth.

And show mercy] Or bountifulness, kindness, favourable dealing.

And compassions] Heb. bowels, q.d. Do it out of deep pity from the heart root. Draw out, not your sheaf only, but your soul to the hungry, #Isa 58:10, this way the poorest may exercise his charity; though he cannot show mercy, yet he may love it, #Mic 6:8, he may wish well to it, as these poor wretches, that were willing indeed, but never, alas, able to relieve the necessitous, #Mt 25:35: we usually call such poor men, poor souls; but in the bowels of compassion a poor soul may be a rich Christian; and a rich man may have a poor soul.

Ver. 10. And oppress not the widow, nor the fatherless] Widows and orphans are God’s clients, taken into his special protection.

The stranger] Whose right is so sacred, saith one, that there was never nation so barbarous that would violate the same.

Nor the poor] Whose misery moves compassion without an orator. In the Low Countries they may not beg, but only look pitifully. To grind the faces of such is barbarous cruelty; to wrong them, or but wrangle with them, is called man-eating, #Ps 14:4.

And let none of you imagine evil against his brother in your heart] For though you never act it, yet Fecit quisque quantum voluit, He does anything whatever he wished, saith Seneca. It is said, #Jos 24:9 "Balak arose and fought with Israel," and yet the story saith nothing so. Sed fieri dicitur quod tentatur aut intenditur, saith Ribera upon #Am 9:5. He did not, because he dared not; yet he is said to have done it because he had a mind to do it. A man may die of an inward bleeding; so of heart sins, which are maioris reatus, greater guilt, as we see in devils, though outward sins are maioris infamiae, greater dishonour, as the schools well observe.

Ver. 11. But they refused to hearken] Being a nation void of counsel, #De 32:28, not willing to know what they should do, lest they should do what they would not. Nay (said they once, when they had nothing else to say), but we will have a king.

And pulled away the shoulder] As untamed heifers do from the yoke, or untoward porters from the burden. The Vulgate rendereth it: Averterunt scapulam recedentem, making it a metaphor from those that scornfully turn their backs upon their betters when they like not their commands; as the Earl of Essex did once upon Queen Elizabeth; whereat she, waxing impatient, gave him a cuff on the ear, bidding him be gone with a mischief. Sides and shoulders should be set to God’s work, #Zep 3:9.

And stopped their ears] Heb. They made heavy their ears. See here how they proceeded by fit degrees from bad to worse (for Nemo repente fit turpissimus), noted in the many "ands" here used. There is a concatenation of vices as well as of graces; and he that is one step down the ladder of hell knoweth not where he shall stop, till he break his neck at the very bottom. Wherefore principiis obsta. Meddle not with sin; it is modest and maidenlike at first, but who knows what it may come to? We have heard of virgins so modest at first as to blush at the motions of an honest love, who, being once corrupt and debauched, have grown boldly lascivious so as to solicit others, so as to prostitute themselves to all comers. Keep thee, therefore, far from an evil matter, #Ex 23:7; have nothing to do with the unfruitful works of darkness, #Eph 5:11. Circa serpentis antrum positus non eris diu illaesus (Isidore). He that plays upon the hole of the asp may be suddenly stung.

Ver. 12. Yea, they made their hearts as an adamant] That hardest of stones, harder than the flint, #Eze 3:9, than the nether millstone, #Job 41:24. Pliny saith of it, Durities eius est inenarrabilis, et simul ignium victrix natura et nunquam incalescens. The hardness of this stone is unspeakable: the fire cannot burn it, nor so much as heat it through; the hammer cannot break it; and therefore the Greeks call it an adamant, from its untameableness. Hircino tamen rumpitur sanguine, saith the same author. Howbeit this hardest stone, soaked for a while in goat’s blood, may be dissolved and broken in pieces. So may the hardest heart by the blood of Christ (the true scape goat) applied by faith. "They shall look upon him whom they have pierced, and shall mourn" (οψονται κοψονται, #Re 1:7). He shall look again upon them, and they shall melt much more. A stroke from guilt broke Judas’s heart into despair; but a look from Christ broke Peter’s heart into tears. Now till the heart be thus graciously mollified instructions glide off it, as rain falling upon a rock: afflictions, God’s hammers, do not but beat upon an adamant, qui respuit scalptra et malleos, quin at ipsos disrampit, which will sooner break them than be broken by them. "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye," #Ac 7:51. How their fathers did appears by this text and #Ne 9:29. They had not only sinews of iron, a natural hereditary hardness (whereby all men are born averse from, yea, adverse to, the motions of the Spirit: "That which is born of the flesh is flesh"), but also brows of brass, #Isa 48:4, a habitual, voluntary, adventitious, wilful hardness; refusing to be reformed, hating to be healed: such a desperate hardness, as neither ministry, nor misery, nor miracle, nor mercy could possibly mollify.

By the former prophets] Heb. the hand of the former prophets, that is, by their mouth and ministry ( Manus enim, est οργανον οργανων. Arist.), but to as little purpose, through their singular obstinace, as when Bede preached to a heap of stones.

Therefore came a great wrath from the Lord of hosts] Which argues that they were great sinners before the Lord, as #Ge 13:13; for he doth not use to kill flies upon men’s brows with beetles.

Ver. 13. Therefore it is come to pass] By a most just and equal retaliation. Distributive justice requireth that men should be punished according to the nature and kind of their offences. "The backslider in heart shall be filled with his own ways," #Pr 14:14. As he makes a match with mischief, so he shall have his belly full of it; he hath sold himself to do wickedness, and he shall be sure to have his payment. With the froward God will show himself froward, #Ps 18:26, he will be as cross as they are, for the hearts of them. If they turn the deaf ear to him, he will do as much for them another time. They shall call and cry for help till their hearts and sides ache, but all in vain; he will not come at them. If they pull away the shoulder, he will pull away their supporters, and they shall be "overthrown in stony places," #Ps 141:6. If they harden their hearts he will harden his hand, and hasten their destruction. This shall they have of God’s hand, they "shall lie down in sorrow," #Isa 50:11.

Ver. 14. But I scattered them with a whirlwind] This is the second part of their punishment. The first was no audience or help from heaven at their greatest need, #Zec 7:13. This was the curse of Saul, #1Sa 28:15; of Moab, #Isa 16:12; of David’s enemies, #Ps 18:41. The next now is, they were dejected and dissipated, as the dust of the mountains before a whirlwind; cast out of their native soil, and carried, they knew not whither, with a great and fearful dispersion and discerption of the same body and nation.

Thus the land was desolate after them] This is the third degree of their grievous punishment, their land laid utterly waste and desolate; according to that, "God turneth a fruitful land into barrenness, for the wickedness of them that dwell therein," #Ps 107:34. Here a learned expositor observeth a wonderful providence, that this pleasant country, left thus destitute of inhabitants, and compassed about with warlike nations, was not invaded and replanted by foreigners for seventy years’ time; but enjoyed her sabbaths, resting from tillage and all other employments.

For they laid the pleasant land desolate] They, by their sins, rather than the Babylonians by their armies, did all this spoil, as Daniel also confesseth, #Da 9:16, and Nehemiah, #Ne 1:8. Sin is the great mischief-maker, hell-hag, {a} trouble maker, that hurled confusion over the world at first, and brings desolation still to pleasant countries. Palestine was very pleasant, not more by the nature of the soil than by God’s special blessing; a land that he had espied out for them, flowing with milk and honey, which was the glory of all lands, #Eze 20:6. This land they had laid desolate, or for an astonishment, as some render it; or for an In qua quid? as Montanus reads it, What is here? Nothing of its old pleasantness.

{a} A diabolical or vile woman. ŒD

Chapter 8

Ver. 1. Again the word of the Lord of hosts] As for reprehension in the former chapter, so for consolation in this; that they might not be discouraged, or say, as once they did, There is no hope; but lifting up the hands which hung down, and the feeble knees, they might go on to lay the last stone with joy. To which end also no less then eighteen different times in this one chapter God is styled the Lord of hosts; that, resting upon God’s power and goodness (whereof they are assured by many precious promises), as upon the Jachin and Boaz, the two main pillars of a Christian’s faith, they might have strong consolation.

Came to me] {See Trapp on "Zec 7:8"}

Ver. 2. I was jealous for Zion] {See Trapp on "Zec 1:14"} Jealous as a husband, zealous as a loving father; for, Non amat qui non zelat, He does not love who does not ardently low, saith Augustine; and a father being rebuked by some for his exceeding forwardness for his friend, answered, Ego aliter amare non didici, I know not how to love any otherwise than earnestly. God, therefore, to ascertain his people of the truth of the ensuing promises, and to cure their unbelief, lets them know that all this he will do for them of his free grace without their having deserved it. As at first he loved them merely because he loved them, #De 7:7,8; so, out of the same love, he will bestow upon them all the good things here mentioned. See the like #Isa 9:6,7, where, after a sweet description of Christ, his kingdom and benefits, he concludes all with "The zeal" (that is, the tender love and free grace) "of the Lord of hosts will perform this. Fear ye not." So #2Sa 7:21 "For thy word’s sake," that is, for thy Christ’s sake, "and according to thine own heart, hast thou done all these things" which thou hadst promised. "According to thine own heart," that is, ex mero motu, out of pure and unexcited love, or zeal, which is the top of all the affections and the heat of the heart.

Ver. 3. I am returned unto Zion] After a long absence, as it may seem by the late troubles, and that dismal dispersion, #Zec 7:14. God was gone aside and returned to his place, till they should acknowledge their offence and seek his face: In their affliction, said he, they will seek me early. Neither was he frustrated, as appeareth, #Ho 5:15 cf. 6:1. Come, and let us return unto the Lord, say they. Do so, and then I will come again unto you as the rain, as the latter and former rain unto the earth, with a cornucopia of peace, plenty, and prosperity. Neither this only will I do as a stranger in the land, or as a wayfaring man, that tarrieth for a night,

But I will dwell in the midst of Jerusalem] My shechinah, or settled habitation, shall be in the midst of it, sc. in my temple there situated, #Jer 14:8. Maimonides saith, that the Hebrew word here used signifieth continuationem stationis, a sure and settled abode; such as was that of the Godhead of Christ in his manhood. "For the Word was made flesh and dwelt among us," εσκηνωσεν. The word seems to be made of this Shacan in the text.

And Jerusalem shall be called a city of truth] A faithful city, #Isa 1:26. A Verona rightly so called; a place where the sincere service of the true God is set up and practised; in opposition to other cities (such as Athens was, wholly given to idolatry, #Ac 17:16, κατειδωλον), that went a whoring after lying vanities, and so forsook their own mercies, #Job 2:8.

And the mountain of the Lord of hosts the holy mountain] This and the former clause may safely and fitly be extended to the holy Catholic Church of the New Testament also; whereof Jerusalem and the mount Moriah, whereon the temple stood, were figures. The Rabbis themselves expect the good things here promised to be performed when their Messiah shall come, quem tantis ululatibus exposcunt.

Ver. 4. There shall yet old men and old women dwell in the streets of Jerusalem] Because the "Ancient of days, the just Lord, is in the midst thereof," #Zep 3:5, and he will give every "good gift and perfect giving," #Jas 1:17, that is, both temporal and spiritual. The Father of lights will be to his both a sun and a shield; and no good thing will he withhold from them that walk uprightly, #Ps 84:11. Godliness hath the promises of both lives, #1Ti 4:8. Christ is heir of all, #Heb 1:2, and the saints are his coheirs, #Ro 8:17. He is the "everlasting Father," and also the "Prince of peace," #Isa 9:6; his children and subjects shall have both the upper and nether springs, both the blessing of the right hand (spiritual blessings in heavenly things in Christ Jesus), and also of the left; riches and honour, delight and pleasure, life and length of days, peace and prosperity, &c., #Pr 3:16,17 8:18 Ps 112:2,3 De 28:2-6.

And every man with his staff in his hand] His third leg, as they call it; q.d. they shall live so long that they shall need a staff, a servant or a son (such as Scipio was to his old decrepit father) to lean upon; because the strong men, the legs, shall bow themselves, that is, bend and buckle under their burden, #Ec 12:3. They shall not be cut off by the devouring sword of war, that slaughter-man of mankind that lays heaps upon heaps, and by chain bullets cuts its way through a heap of men at once, without respect of old or young.

Ver. 5. And the streets of the city shall be full of boys and girls] Lads and lasses (as the Hebrew seems to sound), that mind little else but play as if, with leviathan, they had been made to sport, or as those people of Tombutum, in Africa, who are said to spend their whole time in singing and dancing. But this they could not do if the times were troublesome, and the soldier at his bloody play, according to that of Abner, #2Sa 2:14 "Let the young men now arise and play before us," that is, thrust their swords in their fellows’ sides, #2Sa 2:16.

Ver. 6. If it be marvellous in the eyes of the remnant of this people] Here the Lord graciously answereth the secret objection of these Jews’ unbelieving and misgiving hearts. It is impossible, thought they, that these promises should ever have their performance; they are sure too good to be true. This is the voice of carnal reason; it usually tells a story of impossibilities, and judgeth according to sense, looketh upon God’s Jordan (as Naaman did) with Syrian eyes. But faith can mount higher and see further; as a lark, with a little eye, getting aloft, can see that which an ox, with a bigger eye, but being below on the ground, cannot. It is the nature of faith to look upon all things seizable. I can do all things, saith she, through Christ that strengtheneth me. Is there anything too hard for the Almighty? was not that an absurd question of these men’s ancestors, "Can he prepare a table for us in the wilderness?" God can do much more than he will do; but whatsoever he willeth that he doth both in heaven and earth. And if faith have but a promise to fasten upon, she can believe God upon his bare word, without a pawn; and that both against sense in things invisible, and against reason in things incredible.

Should it also be marvellous in mine eyes] q.d. Will ye measure me by yourselves, and make my thoughts to be as your thoughts, my ways as your ways? there is no comparison. Abraham cared not for the deadness of his own body or his wife’s, but was strong in faith, and gave God the glory of his power, #Ro 4:20. This was it indeed that God himself minded him of when he said unto him, #Ge 17:1, I am God Almighty, walk before me and be upright: q.d. Thou wilt never do the latter unless thou believe the former.

Ver. 7. Behold, I will save my people from the east] This was in part, no doubt, literally meant to be the scattered Jews; and fulfilled also in those 500 years’ time between the captivity and Christ, though stories tell us not when and how; and shall be much more at their much desired conversion. For this is laid down for a general rule, that all evangelical promises made to the Jews, seeing they neither at first received the gospel, nor ever hitherto enjoyed that peace, plenty, and prosperity which these and such like promises do purport, cannot but aim at somewhat that is yet to come. Albeit it cannot be denied but that the great and glorious things which in the height and excellence thereof are spoken particularly to them, do in their measure and degree appertain in common to all the faithful; and so in the New Testament are ordinarily applied.

Ver. 8. And I will bring them] And then they are sure to be brought. For who hath resisted his will? he will breathe life into those dead bones, and flesh shall cover them; he will make up those two sticks into one, and David his servant shall be king over them for ever, #Eze 37:24.

And they shall dwell in the midst of Jerusalem] They shall, they shall. Oh the rhetoric of God! Oh the certainty of the promises! what a monstrous sin is unbelief!

And they shall be my people, and I will be their God] This is a short gospel; this is the sum of the covenant of grace. Brevis et longa, planeque aurea est haec clausula, as Pareus somewhere speaks of another text. This is a long, and yet a short clause; short in sound, long in sense, but golden all over.

In truth and righteousness] I will be their God.

in truth] That is, in an assured performance of promise.

And they shall be my people in righteouness] That is, in obedience to my commandments. So here is the covenant renewed in a mutual stipulation.

Ver. 9. Let your hands be strong] Having therefore these promises, dearly beloved, let us take heart of grace against all occasions of distrust and fear, #2Co 7:1; let us up and be doing, that the Lord may be with us; let us fear lest, such a promise being left us, yea, such a bundle of promises as are contained in the new covenant, any of you, by shrinking from the service, should seem to come short of it, #Heb 4:1; or by faintly forwarding the temple work, should lose the things that he hath wrought, "but that ye receive a full reward," #2Jo 8 "Strengthen ye the weak hands, and confirm the feeble knees," #Isa 35:3,4. Say to them of a fearful heart, Be strong, fear not, &c. Say the same every man to himself. Encourage yourselves in the Lord your God, as David did, #1Sa 30:6. Believe the prophets and ye shall prosper, #2Ch 20:20.

Do ye not hear in these days these words by the mouth of the prophets?] Myself and Haggai? And should the consolation of God be small unto you? #Job 15:11; will you not trust us whom you have already tried? and take comfort by our words now, whom you have formerly found no liars?

Ver. 10. For before these days] sc. During those forty and four years, wherein they ceased from the work, minding only their own houses and managing their own affairs, their labour was unprofitable, their state unquiet through foreign foragers and homebred malcontents.

There was no hire for man, nor any hire for beast] Nulla emoluments laborum. Both man and beast did their parts, but to little purpose.

“ Ludit qui sterili semina mandat humo” (Ovid).

They sowed much, and brought in little; they earned money, but put it into a bottomless bag, #Hag 1:6; {See Trapp on "Heb 1:6"} the gains did not countervail the pains, the wages the work.

Neither was there any peace to him that went out or came in] Whether a man were within doors or without, he was in danger of the enemy (see the like #2Ch 15:5), he did eat the bread of his soul in the peril of his life, being wholly at the enemy’s mercy, which is mere cruelty. "For if a man find his enemy, will he let him go away?" said Saul, #1Sa 24:19; I think not, till he have his pennyworth of him; as that monster of Milan, as the bloody Papists in the massacre of Paris, as the merciless Spaniards on the harmless Indians (50,000,000 of whom they have murdered in 42 years, as Acosta, the Jesuit, testifieth), as Ptolemy Lathurus, King of Egypt, on these poor Jews, 30,000 of whom he cruelly killed, and compelled the living to feed upon the flesh of the dead; and, lastly, as the Jews themselves, of whom Tacitus takes notice, and gives them this character, that there was misericordia in promptu apud suos, sed contra omnes alios hostile odium, that they were kind enough to their own, but cruel to all others, whom they look upon as idolaters, and therefore think they may safely kill, as they did the Cyprians and Cyrenians in Trajan’s time to the number of 240,000; and as they still do Christians where they can without danger of being discovered; whom also they curse in their daily prayers with a Maledic Domine Nazaraeis; and by whom they are everywhere so contemned and hated, that they are exiled out of the world, cast out of many countries, and where they are suffered (as in Turkey) they are at every Easter in danger of death. For Biddulph telleth us that if they stir out of doors between Maundy Thursday at noon and Easter eve at night, the Christians among whom they dwell will stone them; because at that time they crucified our Saviour, derided and buffeted him.

For I set all men, every one against his neighbour] And I set, emisi or commisi, not permisi or dimisi, as the Vulgate hath it: I set on or sent out, not I let or suffered all men. God’s holy hand hath a special stroke in the Church’s afflictions, whosoever be the instrument. Herein his all disposing Providence is not only permissive, but active. "I make peace, and create evil," that is, war and contention, #Isa 45:7; which is called evil by a specialty, as including all evils.

“ Omega nostrorum Mars est, Mars Alpha malorum.”

But is there evil in a city, and I have not done it? #Am 3:6. He (for a punishment) sent an evil spirit of division and discord between Abimelech and the men of Shechem, #Jud 9:23, not by instilling any evil motions into their minds, but in a way of just revenge for their treachery and cruelty to Gideon’s family. This God doth, 1. By letting loose Satan upon them (that great coal kindler and mischief maker of the world) to raise jealousies, heart burnings, and discontents between them. 2. By giving them up to the lusts and corruptions of their own wicked hearts. 3. By giving occasions of enraging them more and more one against another. And here the wickedness of these factions and fallings out is wholly from their lusts that war in their members, #Jas 4:1, and not at all of God, though his Providence do concur, like as the stench of the dunghill riseth not from the sun, though the sunshine upon it be the occasion of it.

Every one against his neighbour] A sad case, that common misery should not breed unity among them; that necessity had not made them lay down their private enmities; that being vexed so by the common adversary, they should yet vex and tear one another. Blows enough were not dealt by the Samaritans, Ammonites, and other malignants; but their own must add to the violence. Still Satan is thus busy, and Christians are thus malicious; that they must needs fall out by the way home, and give bloody noses, too, sometimes. St James, #Jas 4:1,7, calls upon such to "resist the devil," that is, their unruly passions of rage and revenge, wherewith the devil empestereth and embroileth their spirits; and, like your cockmasters, sets one to kill another, that at night he may feed upon both.

Ver. 11. But now I will not be unto the residue, &c.] Now that the temple is well nigh perfected, and so the cause of my displeasure removed; the matter you see is already well amended, and shall be yet better; for there is a series, a concatenation of God’s mercies, like the links in a chain, every former draws on a future, if we break not the chain by our unthankfulness. The right hand of the Lord shall change all this, saith Hope, when it is at worst, #Ps 118:16.

“ Flebile principium melior fortuna sequetur.”

As, when it is in better case, it saith, "Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee." It is well for the present, and yet it will be better hereafter. Fury is not in God; or, if at any time it seem to be, yet he will not always chide, neither will he keep his anger for ever, #Ps 103:9. It is with God in some sort as it was with David, whose soul longed to go forth unto Absalom; for he was comforted concerning Amnon, seeing he was dead, #2Sa 13:39. Let the Lord but see the rainbow of repentance appearing in our hearts, and he will presently be pacified; well he may wash us, but he will never drown us.

Ver. 12. For the seed shall be prosperous] Or, full and perfect, as the Chaldee hath it; it shall be fruitful and yield a plentiful crop, such as shall every way answer the desire of the husbandman. Instead of your recent scarcity (whereof see #Hag 1:9, with the notes) you shall abound with plenty of all things, feeding of the fat, and drinking of the sweet, and having your heart filled with food and gladness, #Ac 14:17. More particularly:

The vine shall give her fruit] So that ye shall swim in wine.

And the ground shall give her increase] Her full burden of the best; so that your floors shall swell, and your tables sweat with sweetest varieties.

And the heavens shall give their dew] That womb of the morning wherein the fruits are conceived.

And I will cause the remnant of this people to possess all these things] Whereas people are apt to attribute too much to means and second causes of plenty and prosperity, God assumes the honour of all to himself. Rain and fruitful seasons are his gift, #Ac 14:17. And, #Ho 2:22, he resolveth the genealogy of grain and wine into himself: I will hear the heaven, and the heaven shall hear the earth, &c. And, both here and elsewhere he giveth us to know that the reward of religion is abundance of outward blessings; which yet are not always entailed to godliness (whatever Jesuits tell us of the Church’s prosperity and plenty, fetching her mark from the market), to the end that it may he admired for itself, and not for these transitory trappings.

Ver. 13. As ye were a curse among the heathen] The people of God’s wrath, and of his curse, #Isa 34:5, abhorred and accursed by all nations, #Jer 24:9; lastly, a proverb and a pattern for any fearful imprecation, #Eze 14:8, as those that had the bloody weals of God’s visible vengeance on their backs, and, Cain-like, had his manifest mark upon their persons and proceedings. The Turks at this day so hate the Jews for crucifying Christ, that they use to say, in detestation of a thing, I would I might die a Jew, then; Let me be a Jew if I defraud thee, &c. Such a taunt and a curse this wretched people are still. As they curse Christ and his followers continually every day, so it comes into their heart like water, and like oil into their bones, #Ps 109:18.

O house of Judah, and house of Israel] i.e. Besides the two tribes of Judah and Benjamin, many of the ten tribes that revolted, for religion’s sake, unto Judah were carried captive with them, and afterwards returned out of captivity also in their company. To them, therefore, as well as to the house of Judah, is made the promise. Twelve thousand of these ten tribes returning are found by computation in that summa totalis set down #Ezr 2:64, as the Jewish doctors have concluded. There are those who understand the words of the general conversion of all the Jews in the time of the gospel; and this may very well be, for aught that I see to the contrary.

So will I save you] Lest you should say, in the language of Ashdod, It is a chance, I will do it, saith God, #1Sa 6:9.

And ye shall be a blessing] Not only a name and a praise, as #Zep 3:20, but a form to be used in blessing of others; such as was that, #Ru 4:11,12. And not altogether unlike is that prayer of David, #Ps 119:132 "Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name."

Fear not, but let your hands be strong] Be not diffident, but diligent in well doing: in due season you shall reap, if you faint not, #Ga 6:9. {See Trapp on "Zec 8:9"} Base fear expectorates and unmans us; banish it, therefore, or ye will be betrayed by it.

Ver. 14. As I thought to punish you] He had promised to make them of a curse a blessing, and here he shows them the cause of this change, namely, God’s better thoughts of them, and toward them, upon their return unto him. And because they might haply think that their fathers had hard measure, he tells them that their punishment was the fruit of their provocations. And whereas they might expect that God should repent and relent toward them, he shows here that he had repented so long, that he was even weary with repenting, #Jer 15:6; and that he, therefore, was implacable because he found them incurable. Hence he resolved, as #Eze 24:13, and would not be altered, Crudelem medicum intemperans aeger facit A headstrong patient makes a cruel doctor. (Mimus). Lo, thus far these Jews had found and felt God’s fingers; and that in his menaces he had been as good as his word.

Ver. 15. So again have I thought] Sic conversus sum. This change was not in God, but in the people, to whom he is now resolved to show mercy, and that from a gracious purpose and determination, such as altereth not.

Fear ye not] Faith quelleth and killeth distrustful fear; but awful dread breedeth it, feedeth, fostereth, and cherisheth.

Ver. 16. These are the things that ye shall do] Heb. These are the words. God will not so do all good for his people, but that they should reciprocate and do something for him by way of thankfulness. Particularly; these are the words, or commands, that ye shall not only know, but do. They are verba vivenda non legenda; word to live by not to be read, as lessons of music must be practised, and a copy not read only, but written after.

Speak ye every man the truth to his neighbour] Let your words be few and ponderous. Lie not in jest, lest ye go to hell in earnest. Let Socrates be your friend, and Plato; but the truth much more. Rather die than lie for any cause.

Execute the judgment of truth and peace] That is, upright judgment pronounced or delivered with a calm and quiet mind; not angry, nor partial, nor of any distempered or troubled affection; such as hatred, fear, favour, Iudicium pacis, id est, placidum et rite compositum (Calv.). All that savours of self should be strained out, and justice, justice (as Moses speaketh), that is, pure justice without mud, should run down as a river, #De 16:20. That magistrate hath too impotent a spirit whose services, like the dial, must be set only by the sun of self and sinister respects. He should have, as nothing to lose, so nothing to get; he should be above all price or sale, and "neither respect persons, nor receive gifts," #2Ch 19:7.

Ver. 17. And let none of you imagine evil in your hearts] {See Trapp on "Zec 7:10"} Take notice here, that as conversing with evil imaginations and inward lusts proves one to be carnal, #Eph 2:3, so the law is spiritual, #Ro 7:14, and takes hold of the root of bitterness, #De 29:18, lie it never so low and close covered. There is something in it, that men are here forbidden to imagine evil (in their hearts). This particle, in their hearts, may seem superfluous; but it holds forth, that for the most secret sins that lie couched in the bottom of the heart, in the hidden man of the heart, and never show themselves to the world, men shall be accountable: see #Heb 4:12 Ec 12:14 Jer 6:19 Re 2:23. The very want of good thoughts is a sin against that first and great commandment, #Mr 12:30, and concupiscence, even before it come to consent, is a sin against the last commandment, #Ro 7:7. But evil thoughts allowed and wallowed in is a fiat breach of every commandment; so vain is their plea that say, Thought is free, and do thereupon lay the reins on the neck, and run riot in vain and vile imaginations. O Jerusalem, wash thy heart from wickedness, if thou meanest to be saved, #Jer 4:14. How many, alas, have we that profess large hopes of heaven, whose hearts are no better than dens of darkness, dungeons of filthiness, cages of unclean birds, brothel houses, slaughter houses, pesthouses of malicious motions, devilish deceits, atheistical, proud, covetous, malicious, and fraudulent projects, which they are continually hammering, and wherewith their wretched hearts are day and night haunted and pestered! Contrariwise, a godly man is said to have right thoughts, #Pr 12:5, holy imaginations, #Pr 12:20, and that his desires are only good, #Pr 11:23; or, if worse crowd in (as they will), he rids them out again, and will not let them lodge there, #Jer 4:14, he boils out that filthy scum, #Eze 24:6, and purifieth himself of all pollutions of flesh and spirit, #2Co 7:1; he both hateth them, #Ps 119:113, and forsaketh them, #Isa 55:7.

And love no false oath] As not only he that maketh a lie is shut out of heaven, but he that loves it (though made by another), takes it up and divulgeth it, #Re 22:15. So not only he that taketh a false oath, but he that persuadeth another to it, or that abhorreth it not in whomsoever (for here is a meiosis, less is spoken, and more understood), is the object of God’s just hatred.

For all these are things that I hate, saith the Lord] And as the next effect of hatred is revenge, he will not fail to punish such sinners against their own souls.

Ver. 18. And the word] {See Trapp on "Zec 8:1"}

Ver. 19. The fast of the fourth month] Wherein the city was taken, #2Ki 25:3.

And the fast of the fifth, and the fast of the seventh] See #Zec 7:3,5.

And the fast of the tenth] Wherein Jerusalem was first beleaguered, #2Ki 25:1. This last mentioned was first taken up, upon a like occasion, as the Emperor of Constantinople (when the city was besieged by the Turk’s army) being certainly advertised of the enemies’ purpose for a general assault shortly to be given, first commended the defence of himself and the city to the Almighty God by general fasting and prayer; and afterwards appointed every captain and commander to some certain place of the wall for defence thereof.

Shall be to the house of Judah joy and gladness] God promiseth to turn their fasting into feasting, all their sadness into gladness, all their sighing into singing, all their tears into triumphs; and so gives a short but sweet answer to their demand about fasting after a larger and most excellent preface tending to Christian practice, and making much more to their benefit and comfort than the final decision of the main question proposed by them to the prophet. Finally, for a perclose, he leaves this with them by way of injunction.

Therefore love the truth and peace] q.d. Since your fasts are now abrogated, and the ceremonious observation thereof (the bodily exercise, the external abstinence, wherein ye placed so much holiness) abolished. Therefore love the truth, the substance of religion, the duties of piety and charity. Let go these needless ceremonies, taken up by yourselves; and though of a good intent, yet of an evil event; for you have made too much ado about them, with neglect of the one thing necessary. And now learn and labour to receive the love of the truth, that ye may be saved, #2Th 2:10, to speak the truth in love, #Eph 4:15, to do the truth, #1Jo 1:6 ne dicta factis deficientibus ernbescant, lest your lives give your lips the lie. So will God say, "Surely they are my people, children that will not lie: so he will be your Saviour," #Isa 63:8. So shall there be peace and truth in your days. Should we have peace upon any terms, peace without truth, it would be but like those short interims between the Egyptian plagues. Peace we may want and have truth; yea, peace we may have to buy truth; but we may not give truth to buy peace. He purchaseth peace at too dear a rate that pays his integrity to get it. "If it be possible, as much as in you lies, have peace with all men," #Ro 12:18. But if you cannot compass it but with loss of truth and shipwreck of conscience, let it go; and ere long the fruit of righteousness shall be peace, God will make thine enemies to be at peace with thee, #Isa 32:17. The historian tells us, that Numa’s temple of old had this inscription, πιστεως και ειρηνης ειπον. The temple of faith and peace; but faith first, and then peace. Keep in with God, that he be not a terror to thee (as Jeremiah prays), and then seek peace with men and ensue it, #1Pe 3:10,11, as ever thou desirest long life, and good days, cheerful feasts, as here in the text (called good days, #Es 8:17), as ever thou hopest to have the calendar of thy life crowned with many festivals.

Ver. 20. It shall yet come to pass that there shall come people] The prophet cannot shut up with the former corollary; but further comforts the Jews with a promise of the conversion and conflux of the Gentiles to the Church; yea, Christ’s people shall be willing in the day of his power, #Ps 110:3; they are like the isles that wait for his law, #Isa 42:4; they are set upon it to come for an offering to the Lord upon horses, in chariots, and in litters, #Isa 66:20, to make any shift rather than not come, in litters rather than not at all. The kingdom of heaven shall suffer violence, and the violent take it by force, #Mt 11:12.

Ver. 21. And the inhabitants of one city shall go to another] Not only come upon them when they light on them, and they have a fit opportunity, but they shall go on purpose, one city to another, to gain them to Christ. Propriissimum opus viventis est generare sibi simile, saith the philosopher, It is the most proper work of every living creature to propagate his own kind. The divine saith the same. Grace is communicative, charity is no churl. Birds, when they come to a full heap of grain, will chirp and call in for their fellows.

Let us go speedily] As so many heavenly cherubims, winged creatures, as the doves to their windows with weariness of flight, as counting him happiest that is first there. Many among us fail publicly and shamefully in want of care to come time enough to God’s service. It will be long enough ere such men beg David’s office of doorkeeper out of his hand; for the doorkeeper of God’s house was to be first in and last out; but these clean contrary. Mr Fox, speaking of our godly ancestors at "the beginning of the Reformation here: To see," saith he, "their travels, earnest seekings, burning zeal, readings, watchings, sweet assemblies, resort of one neighbour to another for conference and mutual confirmation, may make us now, in these our days of free profession, to blush for shame."

To pray before the Lord] To see his face in Zion, to partake of his ordinances. What gadding is there by Popish pilgrims to Hull, Loretto, &c. Sic videmus in Italia integros pagos et oppida turmatim Lauretum confluere, ac se invicem cohortari ad visitandam et venerandam, saith a Lapide on this text. i.e. So we see whole towns and villages to flock together, and to call one upon another to visit the lady of Loretto, and to stuff her churches with vowed presents and memories; though all the thank they have for the same from God is, who required these things at your hands? Bring no more vain oblations.

And to seek the Lord of hosts] Chald. to seek doctrine from the Lord, to be informed of the right way and means to worship, him. Praying and hearing are instanced as principal parts of God’s public worship.

I will go also] Have after (said Latimer to Ridley going to the stake) as fast as my old legs will carry me. Caesar never said to his soldiers, Ite, but Eamus, Go ye, but Go we. The Pharisees are justly taxed for this, that they could load others with duty, but themselves would do nothing, #Mt 23:4. Not so these good souls in the text; every of whom was as forward for himself as zealous for another. There are those who make these to be the words of the well affected in answer to the former invitation. Let us go speedily, say some citizens: Agreed, say the other, I will go also.

Ver. 22. Yea, many people and strong nations, &c.] The most populous and potent people subdued by Christ (not by any army, nor by power, but by God’s Spirit of power, of love, and of a sound mind, #2Ti 1:7), shall send a lamb to the Lord of the whole earth, submit to the sceptre and laws of Christ’s kingdom, yield the obedience of faith, and be proselyted to the Church, #Isa 16:1.

And to pray before the Lord] Heb. To entreat his face, which they behold in his ordinances, those visible signs of his presence. Popish pilgrims, though they are used hardly, and lose much of their estates, yet satisfy themselves in this, I have that which I came for, viz. the sight of a dumb idol. What, then, should not men do or suffer to see God in his ordinances?

Ver. 23. Ten men shall take hold out of all languages] Ten, that is, many, "out of all languages," therefore not by compact, or fraudulent convention; for they were far asunder and of diverse languages ( nam quisquo aliis barbarus, saith Calvin).

Of the nations] For God manifested in the flesh was preached unto the Gentiles, believed on in the world, &c., #1Ti 3:16.

Shall take hold, even take hold] As children do on their mother’s garments.

Of him that is a Jew] Who shall not shake them off, as bastard Gentiles, worthy (even the very best of them) to have their heads bruised with the serpent, as the modern Jews say of us. "Come unto me," saith Christ. "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved," saith Paul, #Php 4:1.

We will go with you] Be of your religion; not for fear, or any other alterior motive, as those Persians, #Es 8:17. Josephus relates of the Jews, that they were very careful how they received proselytes in Solomon’s time (because then their state flourished), but out of sound conviction, and good affection.

For we have heard] And by hearing tasted, #1Pe 2:3.

That God is with you] "Of a truth," as that plain Corinthian confesseth, #1Co 14:25.

Chapter 9

Ver. 1. The burden] i.e. The bitter and burdensome prophecy. {See Trapp on "Mal 1:1"}

In the land of Hadrach] Better, on the land of Hadrach; because Messiah is chad, sharp, to the nations, but rach, gentle, to the Israelites; whereby is meant, not thy land, O Immanuel, or O Messiah (as Jerome, after Rabbi Benaiah), nor a country that is near or lying round about another country, as Junius and Danaeus expound the Syrian word; but either a province or a city of some note in Syria, not far from Damascus. Diodati maketh it to be an idol of the Syrians, which represented the sun; from which the country took its name, as #Isa 8:8 Jer 48:46 Ho 10:5.

And Damacus] The metropolis of Syria, built, say some, in the place where Cain slew Abel; and there hence called Damesech, or a bag of blood; a great scourge to Israel; chiefly famous for Saint Paul’s conversion there, and his rapture into the third heaven, during that three days’ darkness, #Ac 9:9 cf. 2Co 12:2.

Shall be the rest thereof] sc. Of that bitter burden which shall here abide, and be set upon its own base, as #Zec 5:11. See a like expression #Joh 3:36, the wrath of God abideth upon an unbeliever, tanquam trabali clavo fixa; he can neither avert nor avoid it.

When the eyes of man, &c.] That is, of other men, the Gentiles also, who as yet are carnal, and walk as men, shall be toward the Lord, lifted up in prayer and confident expectation of mercy. See #Ps 122:2.

Ver. 2. And Hamath also shall border thereby] i.e. Shall share in the same punishment with Damascus, and fare the worse for its neighbourhood.

Though it be very wise] And think to outwit the enemy, to be too hard for him that way, as Midian was for Israel, by his wiles rather than by his wars, #Nu 25:18. God taketh these wizards in their own craft, δρασσομενος, #1Co 3:19, πανουργια, as beasts in a toil, and makes very fools of them, notwithstanding their many fetches; specially when they boast of their wit, as Tyre did, #Eze 28:3,4, &c., and trust in it, #Pr 3:5. The Phoenicians and Tyrians were wont to boast that they first found out the use of letters, &c. Sure it is that by much trading by sea they were growing cunning and crafty merchants, to defraud others; and this they coloured with the name of wisdom. Wise they were in their generation, #Lu 16:8; but so is the fox, the serpent, and the devil; who when he was but young outwitted our first parents. And we are still sensible of his sleights, and not ignorant of his wiles, his methods, and his stratagems.

Ver. 3. And Tyrus did build herself a stronghold] Thor did build herself Matsor; an elegance not to be translated (such as are many in the Old Testament, but especially in Isaiah). It is as if it should be said, A stronghold (such as Tyre, which was naturally fortified) did build itself a stronghold, sc. by the industry and diligence of men; so that she might seem impregnable; yet all should not do. Alexander, after seven months’ siege, took it, and destroyed it.

And heaped up silver as dust] Pulverizavit argentum quasi pulverem. She had money enough (by means of her long and great trade with all the world, #Eze 27), and so might hire what soldiers she pleased for her defence. The sinews of war were not wanting to her. She heaped up her hoards as it were to heaven; her magazines were full fraught. The word here rendered heaped up signifieth to comport and gather in money, as men do grain into barns and granaries, #Ex 8:10 Ps 39:7. But riches avail not in the day of wrath. And Tyre converted, leaves laying up and treasuring, and falls to feeding and clothing God’s saints, #Isa 23:18.

Ver. 4. Behold, the Lord will cast her out] Or, impoverish her, as some render it; that is, for her money. God can soon let her blood in the vena cava, cavities of her veins, called Marsupium; and make her nudam tanquam ex mari. bare just as out of the sea, And then for her munitions,

He will smite her power in the sea] She was seated in an island, upon munitions of rocks; the sea was to her instead of a threefold wall and ditch. She was better fortified than Venice is; which yet hath flourished above nine hundred years, and was never in the enemy’s hands; whence she hath for her motto, Intacta manet. It remains intact. But Tyre was taken by Nebuchadnezzar, as his wages; and afterwards by Alexander, who never held anything impossible that he undertook, however unlikely it were to be effected. He found means to fill up the sea with stones, trees, and rubbish, where it divided Tyre from the continent; and made himself master of it.

And she shall be devoured with fire] Though seated in the heart of the sea, #Eze 28:2, and had motted up herself against God’s fire. Nothing shall quench the fire that he kindleth.

Ver. 5. Ashkelon shall see it and fear] For, iam proximus ardet Ucalegon, her next neighbour’s house was now on fire; and she might well fear she should be dashed at least with the tail of that overflowing storm that had swept away Tyre. The sword was now in commission; it was riding circuit, #Eze 14:17, and God had given it a special charge against Ashkelon, and against the sea shore; there he had appointed it, #Jer 47:6,7. Now Ashkelon, Gaza, and Ekron were situated all along the sea coast, southward of Tyre and Sidon. All these were bitter enemies to the Church; and were therefore destroyed by Alexander the Great, that man of God’s hand.

Gaza also shall see it, and be very sorrowful] Like a travailing woman, as #Isa 26:17,18, where the same word is used; her heart shall ache and quake within her; she shall have sore throes and throbs.

And Ekron; for her expectation shall be ashamed] Her hope hath abused her, her confidence is cut off, her countenance is covered with confusion. She looked that Tyre should have been a bulwark to her: or at least a refuge, if need were, but now she seeth her expectation shamed: "The expectation of the wicked shall perish." They look out of the window with Sisera’s mother, and say, "Have they not sped? have they not divided the prey," &c.? But what saith the Church? "So let thine enemies perish, O Lord," #Jud 5:30,31.

And the king shall perish from Gaza] Rex, id est, Regulus; The King, it is Regulus. for there were five princes of the Philistines; each great city having a prince over it. The Prince of Gaza that is here designed to destruction may very well be that Betis, whom Darius, the last King of Persia, had set over Gaza. He having kept out Alexander for two months, was at length taken up by him together with the city, and put to a cruel death, as Curtius testifieth.

And Ashkelon shall not be inhabited] It was so wasted by war and depopulated that it became cottages for shepherds and folds for sheep. See #Zep 2:4,6. Howbeit after this it was reinhabited; for that bloody Herod that slew the infants was born there, being surnamed Ascalonita; and at this day it is a strong garrison of the Saracens. Saladin pulled down the walls of it; but our Richard I set them up again, as Adrichomius telleth us out of Gul. Tyrius.

Ver. 6. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a bastard, by his mother Olympia’s confession. The Greek here hath αλλογενης, a stranger, an alien, or one of another generation, as the Greeks under Alexander, and afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus; The house of Israel shall dwell in Ashdod, and shall be there as strangers which have no father. In the Acts we find that the Jews were scattered up and down Palestine, and some found at Azotus, or Ashdod, #Ac 8:40.

And I will cut off the pride of the Philistines] That is, their wealth, strength, and whatsoever else they gloried in, and grew insolent, and injurious to the Church.

Ver. 7. And I will take away his blood out of his mouth] That is, his bloody prey (for, saith Aben Ezra, these Philistines did, according to the savage custom of those times, eat of the flesh and drink of the blood of the slain enemies), and I will keep them from devouring my people any more.

And his abomination] Hoc est, praedas abominabiles, saith Calvin, his abominable spoils, his bloody robberies and pillages.

And he that remaineth] The small remnant of Jews not yet altogether devoured by these cruel cannibals, the Babylonians, Philistines, and other enemies.

Even he shall be for our God] Though they be but a he, a small poor company of them; yet God will both own them and honour them.

And he shall be as a governor in Judah] They shall all be Magnificos , little princes, of high rank and dignity; even as governors in Judah; God will honour them in the hearts of all men. See #Zec 12:8.

And Ekron as a Jebusite] i.e. Either slain or a slave and tributary. I know this text is otherwise expounded by Junius and others; but I now like this interpretation, as most proper.

Ver. 8. And I will encamp about mine house] Though it be otherwise but ill fenced and fortified; yet I will see it safeguarded and secured from the inroads and incursions of enemies, who are ranging up and down, and not only robbing, but ravishing, #Ps 10:9. For what was Alexander but an arch-pirate, a strong thief, as the pirate whom he had taken told him to his teeth? And whether here be intimated by these words,

because of him that passeth by, and him that returneth] something of Alexander’s voyages, who passed by Judaea into Egypt, and to Ammon’s oracle with his army, and thence returned to Persia by the same way, not hurting the Jews, or something about the many expeditions of the Seleucidae and Lagedae to and fro from Egypt to Syria, and back again, among which hurly burly the Jews’ state stood fast, though sometime a little shaken; I dare not say (saith a learned interpreter), it may be both those and all other the like dangers are here generally comprised.

And no oppressor shall pass through them any more] Chald. No sultan; not the Turkish tyrant, Lord of Greece, as #Zec 9:13, say those that take the text of the Jews’ glorious state at last. Calvin thinks that by this clause be only expounds what he had figuratively said before. Danaeus takes it of violence and opression among themselves, or of wringing and vexing by their own rulers; they shall be free from violence both abroad and at home.

For now have I seen with mine eyes] i.e. I have taken good notice of it, I have seen, I have seen, as #Ex 3:7, and mine eye hath affected mine heart. I have well observed that the enemy is grown unsufferably insolent, and am therefore come to rescue and relieve my people. The Chaldee hath it thus, I have now revealed my power to do them good; Aben Ezra makes these to be the prophet’s words of himself, q.d. I have seen all this in a manifest vision. But this is frigidum imo insulsum, saith Calvin, an odd conceit; unless we refer it (with Montanus) to the following words, and make this the sense (which yet I like not so well), Behold, I see in the spirit, with the eyes of my mind, the Lord Christ coming and entering, with state, the city and temple.

Ver. 9. Rejoice greatly, O daughter of Zion] Draw all thy waters with joy out of this well spring of salvation. Lo, here is the sum of all the good news in the world; and that which should make the saints everlastingly merry, even to shouting and singing in the height of Zion, that their king cometh, #Jer 31:12. This should swallow up all discontents, and make them sing, "Hosanna in the highest; Blessed is he that cometh in the name of the Lord."

Behold, thy King cometh] Not Zerubbabel, or Judas Maccabeus, as some Jews interpret it; nor yet Alexander the Great (as some others); but a greater than he, even Messiah the prince, as Christ is styled, #Da 9:25, who shall cut off the chariot, &c., as it followeth in the next verse, yea, all the four chariots or monarchies, as some expound #Zec 6: how much more Tyre, Gaza, Ekron, Damascus, &c., of which he spake before in this chapter.

Unto thee] i.e. Merely for thy behoof and benefit, and not for his own. Other kings are much for their own profit, pleasures, pomp, &c.; Christ emptied himself of all his excellencies that we might be filled with his fulness.

He is just and having salvation] That he may justify thee by his righteousness, and save thee by his merit and Spirit. The Vulgate rendereth it, Just and a Saviour; so doth the Chaldee. Salvation properly denotes the negative part of man’s happiness, freedom from all evils and enemies; but it is usually taken for the positive part also, viz. fruition of all good; because it is easier to tell from what than unto what we are saved by Jehovah our righteousness.

Lowly] Or poor, afflicted, abject. See them set together, #Zep 3:12 Php 4:12. I have learned to want and to be abased. Poverty rendereth a man contemptible and ridiculous. Pauper ubique iacet, men go over the hedge where it is lowest; the poor are trampled upon, and despised, as #Lu 16:30. This thy son, he scorned to call him brother, because he was poor. Now Christ became poor to make us rich, #2Co 8:9; a worm and no man ( nullificamen populi, as Tertullian phraseth it), that we might be advanced to glory and honour and immortality, #Ro 2:7. Neither was he more low and mean in his estate than lowly and meek in mind; as far from pride and stateliness as his state was from pomp and magnificence.

Riding upon an ass] A poor silly beast, used by the meaner sort of people.

Yea, upon a colt the foal of an ass] Heb. Asses, because the colt whereon Christ rode ran after two asses coupled together in one yoke, whereof one was his dam, #Mt 21:5. {See Trapp on "Mt 21; 5"} These asses used to the yoke Hesiod calleth ταλαιπωρους, wretched, or enduring great toil and labour. That Christ should ride upon the foal of such a hard labouring ass, a young wild colt, not yet ready tamed and trained to the saddle, as it shows his humility, so also his power over the creature ( Clarescente gloria inter humilem simplicitatem), and his peaceableness too, as Kimchi thinks from that in the next verse, that the Israelites under Christ’s government should have no need of horses and chariots. All this description of Christ’s person and kingdom we know was punctually fulfilled in our Saviour, according to #Mt 21:4-11 Mr 11:7-10 Lu 19:35-38 Joh 12:12-16, four sufficient witnesses. The old Rabbis, and with them R. Solomon (though a sworn enemy to Christians), take the text of the promised Messiah’s solemn entrance into Jerusalem: of Jesus, the crucified son of Mary, they will not yield, because they stumble at his poverty and expect pomp. But if they had consulted their own prophets, they would have found that Messiah was foretold as despicable, #Isa 53:2; poor, as here; crucified, #Da 9:26 Nu 22:9; among malefactors, #Isa 53:9; nailed, #Ps 22:16; pierced, #Zec 12:10; mocked, #Ps 69:7. And that their very rejection of him for his meanness and meekness proveth him to be Christ, #Ps 118:22 Ac 4:11. It is reported of Agesilaus, that, coming to help the King of Egypt in his distress, he was despised by the Egyptians because of the plainness of his person and the homeliness of his attire, for they thought that they should see the King of Sparta such a one as the King of Persia was bravely clothed and pompously attended. Likewise the Jews expect a Christ like to one of the mighty monarchs of the earth; and they are strongly possessed with the fond conceit of an earthly kingdom. Hence, when they saw Mahomet arising in such power, they were straight ready to cry him up for their Messiah. "The rich hath many friends," saith Solomon but "the poor is hated," or slighted, "even of his own neighbour," #Pr 14:20. Christ came to his own; but his own received him not. When it was sometime disputed among the Romans in the council, using to deify great men, whether Christ, having done many wonderful works, should be received into the number of the gods? the historian saith, that they would not therefore receive him, because he preached poverty and made choice of poor men to follow him, whom the world careth not for.

Ver. 10. And I will cut off the chariot, &c.] This is the same in effect with that of #Isa 9:7 "Of the increase of Christ’s government and peace there shall be no end"; and #Isa 2:4 "They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more." Christ was born in the reign of Augustus Caesar, then when having vanquished Lepidus, Antony, and the rest of his enemies both at home and abroad, he set open the gates of Janus in token of a universal peace, and reigned as lord and monarch of the Roman world Polydor Virgil out of Orosius tells us that the self-same day wherein Christ was born Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord, manifesto praesagio maioris dominatus qui tum in terris ortus est, saith he, not without a manifest presage of a greater lord than himself then born into the world; greater, 1. Both for the peaceableness of his government, as here; no use of weapons or warlike engines. "The weapons of our warfare are not carnal, but spiritual," #2Co 10:4. Christ shall bring both to Jews and Gentiles the gospel of peace and the peace of the gospel:

He shall speak peace unto the heathen] Peace of country and peace of conscience too: and, 2. For the extent of his government it should be as large as the world, a Catholic kingdom.

His dominion shall be from sea to sea] From the Red Sea to the Mediterranean Sea, or the Sea of Palestine; for these two seas were the bounds of the land of Canaan, #Nu 34:6,12, for the Jews scarcely knew any other sea but these two. And the prophet here alludeth to the times of Solomon’s reign, as appears by #Ps 72:8 "He shall have dominion also from sea to sea, and from the river unto the ends of the earth"; that is, from Euphrates to the utmost bounds of the Holy Land, which by a common custom of speech are put for the utmost quarters of the world.

Ver. 11. As for thee also] O daughter of Sion, O my Church; not, O Christ, the King of the Church, as the Greek and Latin Fathers, and after them the Popish commentators, will needs have it, the better to establish their chimera {a} of Limbus Patrum, Christ here, by an aposiopesis (an ordinary figure), or keeping back something unspoken through earnestness of affection, bespeaks his people in this sort; Etiam tu, As for thee also, I will surely impart unto thee the benefits of that of my kingdom, as I have already begun to do in delivering you out of that waterless pit, that dirty dungeon of the Babylonish thraldom.

By the blood of thy covenant] By the blood of Christ figured, by the blood that was sprinkled upon the people, #Ex 24:8 Ps 74:20 Heb 13:20; and by virtue of the government confirmed thereby.

I have sent forth thy prisoners] I have enlarged thy captives.

Out of the pit wherein is no water] But mud only, as in Joseph’s pit and Jeremiah’s dungeon, #Ge 37:24 Jer 38:6. The saints have temporal deliverances also by virtue of the covenant; and if any of Christ’s subjects fall into desperate distresses and deadly danger, yet they are prisoners of hope, and may look for deliverance by the blood of the covenant.

{a} A fabled fire-breathing monster of Greek mythology, with a lion’s head, a goat’s body, and a serpent’s tail (or according to others with the heads of a lion, a goat, and a serpent), killed by Bellerophon. ŒD

Ver. 12. Turn ye to the strong hold] i.e. To Christ, the Rock of Ages, #Isa 26:4; the hope of Israel, #Jer 17:13; the expectation of all the ends of the earth, #Lu 2:25,38. Or to the promise, that strong tower, whereunto the righteous run and are safe; that are Christi munitissima, the strongest defence of Christ, as Cyril here saith, strong hold of Christ. "Thou art my shield," saith David, "I trust in thy word," #Ps 119:114. And again, "Remember thy word to thy servant, wherein thou hast caused me to trust," #Ps 119:49. When young Joash was sought for to the shambles by his murderous grandmother, Athaliah, he was hidden in the house of the Lord for six years. But whence was this safety? Even from the faithful promise of God, #2Ch 23:3 "Behold, the king’s son must reign, as the Lord had said of the sons of David," that he should never want a man to reign after him. Hence, #Ps 91:4, his faithfulness and his truth shall be thy shield and buckler. Under this shield, and within this strong hold of the promises God had made them in the foregoing verses, these prisoners of hope, these heirs of the promises, were to shroud and secure themselves amidst those dangers and distresses as encompassed them on every side. And that they might know that "the needy should not always be forgotten, the expectation of the poor should not perish for ever," #Ps 9:18, here is precious promise of present comfort.

Even today do I declare that I will render double unto thee] Though you be now at never so great an under, yet I do make an open promise unto you, verbis non solum disertis sed et exertis, I do assure you, in the word of truth, that I will render unto thee, thou poor soul, that liest panting under the present pressure, double, that is, life and liberty, saith Theodoret; grace and glory, saith Lyra. Or double to what thou hopest; I will be better to thee than thy hopes, saith Jerome; or double, that is, multiplied mercy; but especially Christ, who is called "the gift of God," by an excellence, #Joh 4:10 "the benefit," #1Ti 6:2, that which shall abundantly countervail all crosses and miseries, #Mr 10:30. Job had all double to him. Valentinian had the empire, Queen Elizabeth the crown. God will be to his Hannahs better than ten children.

Ver. 13. When I have bent Judah for me] God himself did the work, though by the sons of Zion, as his instruments whom he used, and prospered against the sons of Greece, that is, the successors of Alexander the Great, who led them out of Greece against the power of Persia, and who, seizing upon Egypt and Syria, crushed and ground the poor Jews between them, as between two millstones. This prophecy was fulfilled in the Maccabees; but may have an eye to the apostles, who were some of them of Judah, some of Ephraim; that is, of the ten tribes, as of Zebulun, Naphthali. These Christ used as bows and arrows in the hand of a mighty man, whereby the people fell under him, #Ps 45:5; the sons of Greece especially, where so many famous churches were planted, as appears by the Acts and the Revelation. See #Re 6:2. {See Trapp on "Re 6:2"}

And make thee as the sword of a mighty man] Given thee both arms and an arm to wield them. For it is God that strengtheneth and weakeneth the arms of either party in battle, #Eze 30:24. It is he also that rendereth the weapons vain or prosperous, #Isa 54:17 Jer 50:9. This Judas Maccabeus well understood, and therefore had his name from the capital letters of this motto written in his ensign, Mi camoca belohim Iehovah, Who is like thee, O Lord, among the gods? St Paul also, that conquered so many countries, and brought in the spoils of so many souls to God (whence the change of his name from Saul to Paul, as some think, from Sergius Paulus, the proconsul, whom he converted to the faith, #Ac 13:9). "The weapons of our warfare," saith he, "are mighty through God to the casting down of strong holds." "Not I, but the grace of God that is with me," #2Co 10:4 1Co 15:10. And, "Ye men of Israel, why look ye so earnestly upon us," saith Peter, "as if by our own power or holiness," &c., #Ac 3:12.

Ver. 14. And the Lord shall be seen over them] Shall be conspicuous among them; he shall appear for them in the high places of the field, he shall make bare his arm, and bathe his sword in blood. How many do you reckon me at? said Antigonus to his soldier’s, when they feared the multitudes of their enemies. May not God say so much more to his? Hath ever any waxed fierce against him and prospered? If he but arise only, his enemies shall be scattered, and those that hate him shall flee before him, #Ps 68:1.

His arrow shall go forth with the lightning] Here the former matter is illustrated by many lofty tropes and allusions either to those ancient deliverances at the Red Sea, and against the Canaanites and Philistines, by thunders, lightning, and tempest, or else, as Calvin rather thinks, to the terrible delivery of the Law, with thunderings and lightnings, and sound of trumpets, to the great amazement of the people, insomuch as Moses himself said, "I exceedingly fear and quake." He confers #Hab 3:3-5, and further allegeth that Teman, here rendered the South, was the same with Sinai, and lies south from Judaea. Lightning, thunder, and whirlwinds are a part of God’s armies, which he can draw forth at his pleasure against his enemies. Such things as these happened often times in the wars of the Maccabees. And how the Lord mightily assisted his apostles, whose arrows went forth as the lightning, swiftly, suddenly, irresistibly, and whose thunder gave a loud alarm to all nations, I need not relate, Paulum quotiescunque lego, non verba mihi audire videor sod tonitrua.

Ver. 15. The Lord of hosts shall defend them] Heb. Shall hold his buckler over them, which none can strike through.

And they shall devour] sc. Their enemies, that till then did eat up God’s people as they eat bread, #Ps 14:5.

And subdue with sling stones] With weak means, as David did Goliath.

And they shall drink and make a noise] Tumultuabuntur quasi temulenti. It is a catechresis signifying the very great destruction of their enemies; so that they might be even drunk with their blood if they had any mind to it; the tongues of their dogs should be dipped therein, as #Ps 68:23,24.

And they shall be filled like bowls, &c.] That held the blood of the sacrifices.

And as the corners of the altar] Which were all besprinkled with the blood of the sacrifices. A Lapide applies all this to those heavenly conquerors, and more, that is, triumphers, the apostles and martyrs.

Ver. 16. And the Lord their God shall save them] Not defend them only, as Lord of hosts, #Zec 9:15, but as a further favour, save them as their God in covenant with them.

As the flock of his people] Rescuing them, as David did his lamb from the lion and bear, and tending them continually.

As the stones of a crown] Costly and precious, or monumental stones, with crowns on the top, and set up for trophies.

Ver. 17. For how great is his goodness] He shuts up all with this sweet epiphonema or exclamation, admiring the singular goodness of God to his people in all the former particulars; and yet promising them abundance of outward necessaries, even to an honest affluence; they should have store of corn and wine; so much as should make them succulent and vigorous, full of sap and good humours, provided, that first they content not themselves with the natural use of the creature, but taste how good the Lord is, and next, that they put this promise into suit by their prayers, as #Zec 10:1.

Chapter 10

Ver. 1. Ask you of the Lord rain] Ask it and have it; open your mouths wide, and he will fill them. "Seek ye the Lord, till he come and rain righteousness upon you," #Ho 10:12. Surely as the sun draws up vapours from the earth and sea, not to retain them, but to return them; and as thin vapours come down again in thick showers of rain; so God calls for our prayers, for out profit; and does for us "exceeding abundantly above all that we ask or think," #Eph 3:20. Ask we must, #Eze 36:37. Prayer is an indispensable duty. Our Saviour taught his disciples to pray. He himself was to ask of his Father, and then he should have the heathen for his inheritance and the uttermost parts of the earth for his possession, #Ps 2:8. He could have had presently twelve legions of angels to rescue him; but then he was to send to heaven for them by prayer, #Mt 26:53 "I came for thy words," that is, for thy prayers’ sake, saith the angel to Daniel. As well as God loved him, he looked to hear from him, #Da 10:11,12 for he will grace his own ordinances, and make his people know both their distance and dependence.

Rain in the time of the latter rain] Rain is the flux of a moist cloud; which, being dissolved by little and little by the heat of the sun, lets down rain by drops out of the middle region of the air. This, if it come right in due time and measure, it maketh much for the fattening of the earth, #Ps 65:11, allaying the heat, nourishing the herb and tree, #Isa 44:14, refreshing all creatures, grass, fruits, #Le 26:4 Jas 5:18 Isa 30:23. So, if otherwise, it proves a great punishment, #Joe 1:10,11,17,19. Great expectation there was in Judaea and those Eastern parts of the former and the latter rain. That fell in the seedtime about autumn; this in the spring time, causing the grain to ear, and kernel before harvest. Both were to be sought of God alone. For are there any among the vanities of the Gentiles that can cause rain? or can the heaven give showers? No, no; these come by a devine decree, #Job 28:26. God prepares rain, #Ps 147:8, he dispenseth it in number weight, and measure, #Job 28:25, not a drop falls in vain, or in a wrong place: he also withholds it when and where he thinks good, #Am 4:7. The Egyptians used, in a profane mockery, to tell other nations that if God should forget to rain they might all chance to starve for it. The rain they thought was of God, but not their river; which therefore God threateneth to dry up, #Eze 29:3,9 Isa 19:5,6, as also he did, as both Seneca and Ovid testify, in the reign of Cleopatra. The creatures at best are but broken cisterns, #Jer 2:13. Not fountains, but cisterns only; and those broken too; there is no trusting to them; they were never true to those that trusted them.

So the Lord shall make bright clouds] Nubes cursitantes, thin clouds, that fly swiftly in the air, most commonly before and after very rainy weather. R. Solomon interprets the word here used not lightnings, which yet are signs and forerunners of rain, #Ps 135:7 Jer 10:13, but clouds bringing rain. Clouds are nothing else but vapours thickened in the middle region of the air, by the cold environing and driving them together; that they may be as so many heavenly bottles holding water, to be seasonably distilled. How they are upheld, and why they fall here, and now, and by drops, not by spouts (since they are vessels as thin as the liquor contained in them) we know not, and wonder.

And give them showers of rain] Heb. Rain, rain, that is, plentiful rain upon his inheritance: the clouds shall return after the rain, #Ec 12:2, and as one shower is unburdened another shall be brewed. God scorns to say to the seed of Jacob, "Seek ye me in vain," #Isa 45:19, or that any of his suitors should go sad away for want of an answer. David asked him for life; and God gave him more, even length of days for ever and ever, #Ps 21:4. Many came to Christ for cure of their bodies, he cured them on both sides; and was better to them than their prayers. Gehazi asked Naaman for a talent of silver. Nay, take two, said he; and he pressed it upon him. So saith God to his, Ask and spare not, that your joy may be full. Ye are not straitened in me, but ye are straitened in your own bowels. Ye have not because ye ask not; and he is worthy to want it that may have it for asking only.

To every one grass] Grass for the cattle, and corn for the food of man, as the Chaldee expounds it.

Ver. 2. For the idols have spoken vanity] q.d. Therefore ask good things at God’s hands, as rain, food, and all necessary provision; because idols and soothsayers cannot help you to these things. If they promise you (as they will), believe them not; for they lie as fast as once Rabshakeh did for his master, when he promised the people a land of corn and wine, a land of bread and vineyards, #Isa 36:17. And they will finally serve you as Absalom’s mule served her master; whom she left at his greatest need, to hang between heaven and earth, as rejected of both. Lo such are all creaturecomforts, golden delusions, lying vanities, apples of Sodom, nec vera, nec vestra, neither true nor yours, the fashion of this world, saith Paul, #1Co 7:31; the fantasies of men’s brain, saith Luke, #Ac 25:23, the semblances and empty shows of good, without any reality or solid consistency, saith Solomon often. They are, saith our prophet here, a wicked deceit and fraudulence. An arrant lie, a false dream, a vain or empty comfort, that utterly deceiveth a man’s confidence, and maketh him, in the fulness of his conceited sufficience, to be in straits. These here for instance; viz. the Jews that had been carried captives as a flock without a guide, sheep without a shepherd, and yet had not (till after some while at least) renounced their idols, #Jer 44:22 Eze 8:10

Therefore they went their way as a flock] Driven by the butcher to the slaughter house. Idolatry is a land desolating sin; as besides these Jews (the more ingenuous of them at this day confess that in all their punishments there is still an ounce of the golden calf made by them in the wilderness) the Greek Church was undone by it. The worshipping of images they defended with tooth and nail (as they say), and established it in the second Council of Nice; not long before the Turk took Nice, and made it the seat of his empire, in opposition to Constantinople, which at length he took also; and brought in Mahometanism, that foul impiety, which quickly overspread the whole East and South, like as Popish idolatry did the West and North. But this iniquity will be their ruin. Babylon the great is fallen, is fallen (επεσεν, επεσεν). She hath fallen culpably, she shall therefore fall penally. And why? She is become the habitation of devils, that is, of idols. See #Re 9:20 1Co 10:20.

Ver. 3. Mine anger was kindled against the shepherds] Pastores Impostores; the greedy priests and false prophets, main causes of the captivity; because through their default there was no knowledge nor fear of God in the land, #Isa 5:13 Ho 4:6,7 Jer 23:1 Eze 34:1.

And I punished the goats] The grandees and governors, temporal and ecclesiastical, see #Eze 34:17. They should have been as the he goats before the flock, #Jer 50:8, worthy guides to God. But they were goats in another sense, unruly, and nasty, and lascivious (as those two filthy fellows, for instance, whom for their adultery the King of Babylon roasted in the fire, #Jer 29:22), and such as begat kids of their own kind, men of their own make, and went before them in wickedness, as the goats lead the flocks.

For the Lord of hosts] Better to read it, but the Lord of hosts, &c. And this is spoken for the comfort of those that called upon God, and abhorred idols, and idol shepherds, that were in special covenant with him, and therefore owned by him, as his flock, or peculiar charge. Now to such he promiseth to feed them as his sheep, and to furnish them as his horse for service, his goodly war horse, mainly respected by his master, as Bucephalus was by Alexander. This may in part be understood of the Maccabees’ victories; but principally of the apostles, those white horses, upon which they rode through the world, conquering and to conquer, #Re 6:2. St Paul is fitly compared to that war horse in #Job 39:20, whose neck is clothed with thunder, and the glory of his nostrils is terrible. He mocketh at fear, and turneth not back from the sword. He goeth on to meet the armed man, and swalloweth the ground with fierceness and rage.

Ver. 4. Out of him came forth the corner] Angulus, not Angelus, as some Vulgate Latin translations have it: and a Lapide justly finds fault with it. A like fault Surius and Caranza (his fellow popelings) are content to wink at, nay, to defend in the Laodicean Council, because it makes for their angel worship. For whereas the Council truly saith, ου δει χριστιανους αγγελους ονομαζειν, Christians must not pray to angels. They make the words to be Non oportet Christianos ad angulos congregationes facere. Christians ought not to hold their meetings in corners; and they make the title say the same thing. But is this fair dealing thus to falsify antiquity for their own ends, and to maintain their own errors? As for the text,

Out of him came forth, &c.] That is, Out of Judah shall be had all things necessary, both at home (and here the prophet proceeds from the foundation to the nails, or fastening of the house together) and abroad; both for the mastering of the enemy by the battle bow, &c., and the making of him tributary: for

Out of him shall come every exactor] sc. Of homage and tribute, as the fruit of their victory. Danaeus senseth it thus. Out of Judah shall go every oppressor which did vex his people before, God driving him forth.

Ver. 5. And they shall be as mighty men] Or, as giants, as Gabriels, they shall be strong in the Lord, and in the power of his might, they shall do worthily in Ephratas, and be famous in Bethlehem, #Ru 4:11 "their bow shall abide in strength, and the arms of their hands be made strong, by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel," #Ge 49:24. If it could be said of Mithridates, a mere atheist, that he never wanted any courage nor counsel; how much more of God’s warriors, such as Judas Maccabeus, especially Messiah, the Prince, who treads down his enemies as the mire of the streets, setting his feet in their necks and making them to be found liars unto him, that is, to yield him at least a forced and feigned subjection.

And they shall fight because the Lord is with them] This is enough to make them fight up to the knees in blood, that they have God to stand by them; not only as a spectator, or Agonotheta (though that is somewhat; dogs and other baser creatures will fight lustily when their masters are by, and do set them on), but as a Captain of the Lord’s hosts, as Christ is called, and a coadjutor, a champion, man of war, #Ex 15:3. Yea, he alone is whole army of men, he is Van and Rear both #Isa 52:12. The shields of the earth belong to him, the militia of the world is his, #Ps 47:9, he hath magnleh cheloth and matteh cheloth as the Rabbis well observe, armies both above and beneath, as his horse and foot to fight for his people.

And the riders on horses shall be confounded] As they were in the conquest of Canaan, where the enemies had horses and chariots, when the Israelites had neither, as Origen observeth and as they were all in David’s wars, and the rest of the victorious kings of Israel, who, according to the law, #De 17:16, made no use of horses (but said, A horse is but a vain thing for battle, &c. God takes no delight in the strength of a horse), and ever fought on foot with singular success. So did the Maccabees, Zisca, and after him the Bohemians, the English in France at the battle of Spurs (so the battle of Terwin was called in Henry VIII’s time, from the French fleeing away to save their lives).

Ver. 6. And I will strengthen the house of Judah] Robustos, ac quasi Gabrieles efficiam (a Lapide). See #Zec 12:8 Isa 10:34 Zec 10:5. The saints shall be strengthened with all might according to his glorious power, #Col 1:11, at the resurrection especially when Christ shall change their vile bodies, and make them like unto his glorious body, in strength, agility, beauty. The bodies of the saints, saith Luther, shall have that power as to toss the greatest mountains in the world like a ball. Anselm saith, such as they shall be able to shake the whole earth at their pleasure Our Saviour saith that they shall be as the angels of God, #Lu 20:36, more like spirits, than bodies, while they are here. In quiet and confidence is their strength, #Isa 30:15; and again in the same chapter, #Zec 10:7, their strength is to sit still. They expected much strength from Egypt; but the prophet tells them that by sitting still and waiting for the salvation of God by faith they shall have an Egypt; and better, out of weakness they should be made strong, wax valiant in fight, turn to flight the armies of the aliens, #Heb 11:34, as the Maccabees did, and as Michael and his angels, #Re 12:7-9, the noble army of the apostles, who were more than conquerors; and martyrs, who tired their tormentors and laughed at their cruelty the valour of the patients, the savageness of the persecutors strove together; till both exceeding nature and belief, bred wonder and astonishment in beholders and readers. These were those lion-like men of the tribe of Judah that took the kingdom by violence. Judah, which signifieth the confessor, had the kingdom, as Levi had the priesthood, both forfeited by Reuben, who was weak as water, #Ge 49:4.

And I will save the house of Joseph] That is, Ephraim, put for the ten tribes, whom God here promiseth to save, not to bring back, {See Geneva on "Zec 10:9"} But others there are that gather from these words and those that follow that God will not only preserve them, but reduce and re-settle them in their own country, yea, and multiply them so abundantly, as that their country shall not be able to hold them, #Zec 10:10. Whence cometh Asshur’s and Egypt’s subjection to Christ; that is, all the tract of the east and of the south, #Zec 10:11, and their perpetual establishment in the faith.

And I will bring them again to place them] I will place them in their houses, as #Ho 11:11. The Sept. render it, I will cause them to dwell. The Chaldee, I will gather together their captivity. Some special mercy is assured them by this special word of a mixed conjugation, compos, בושׁ et בשׁי םיחכשׁוה.

For I have mercy upon them] Here is a double cause alleged, of these so great and gracious promises; and both excluding works. First, God’s mere mercy. Secondly, his election of grace, for "I am the Lord their God." This latter is the cause of the former; for God chose his people for his love, and then loveth them for his choice. The effects of which love are here set down: 1. That he heareth their prayers, "I will hear them." 2. That he re-accepteth and restoreth them in Christ, as if they had never offended against him, "They shall be as though I had not cast them off." That was a cutting speech, and far worse than their captivity, #Jer 16:13, when God not only threateneth to cast them out of their country into a strange land, but that there "he would show them no favour." Here he promiseth to pity them; and then they must needs think deliverance was at next door by.

And they shall be as though I had not cast them off] And this the sooner and the rather because they called them outcasts, saying, "This is Zion, whom no man seeketh after," #Jer 30:17. The Jewish nation, saith Cicero, show how God regards them that have been so often overcome, viz. by Nebuchadnezzar, Pompey, &c. God therefore promiseth to provide for his own great name, by being fully reconciled to his poor people, whom the world looked upon as abjects.

For I am the Lord their God] And if I should not see to their safety, it would much reflect upon me. This David well knew; and therefore prays thus, "I am thine, Lord, save me," #Ps 119:94.

And will hear them, or, I will speak with them] Speak to their hearts. It is no more, saith one, than if a man were in a fair dining room with much good company, and there is some special friend whom he loveth dearly that calleth him aside to speak in private of business that nearly concerneth him; and though he go into a worse room, yet he is well enough pleased. So if God, in loss of friends, houses, country, comforts whatsoever, will speak with us, will answer us, the loss will be easily made up. Philip, Landgrave of Hesse, being a long time prisoner under Charles V, was demanded what upheld him all that time? He answered, that he had felt the favour of God, and the Divine consolations of the martyrs. There are Divine comforts that are felt only under the cross. I will bring her into the wilderness, and there speak to her heart, #Ho 2:14. Israel was never so royally provided for with manna, quails, and other cares as when they were in the wilderness. The cross is anointed with comfort, which makes it not only light, but sweet; not only not troublesome and importable, but desirable and delightful, saith Bernard. Thy presence, O Lord, made the very gridiron sweet to Laurence, saith another. How easily can God make up our losses and breaches?

Ver. 7. And they of Ephraim shall be as a mighty man] The same again, and in the same words, for more assurance; because the return of the ten tribes might seem a thing more incredible, Erant enim quasi putridum cadaver, saith Calvin here: they were as rotten carcases, and they had obiter in passing only heard of these promises; as if some grain of seed should be dropped by the highwayside: for they were now as aliens from the commonwealth of Israel.

And their heart shall rejoice as through wine] Which naturally exhilarateth, #Ps 104:15, and is called by Plato one of the mitigators. (μαλακτικα) of human misery. See #Pr 31:6. {See Trapp on "Pr 31:6"} Some nations use to drink wine freely before they enter the battle, to make them undaunted. Some think here may be an allusion to such a custom. I should rather understand it of that generous wine of the Spirit, #Eph 5:18.

Yea, their children shall see it] Therefore they were not to antedate the promises, but to wait the accomplishment which should certainly be, if not to them, yet to theirs after them, even a full restoration in due season.

Ver. 8. I will hiss for them and gather them] As a shepherd hisseth or whistleth for his flock. See #Jud 5:16, where it should not be translated the bleatings of the flocks, but the hissings or whistlings of the shepherds to their flocks, when they would get them together. God, who hath all creatures at his beck and call, can easily bring back his banished, gather together his dispersed with a turn of a hand, #Zec 13:7, with a blast of his mouth, as here; as if any offer to oppose him herein, he can blow them to destruction, #Job 4:9. He can frown them to death, #Ps 80:16. He can crush them between his fingers, as men do a moth, #Ps 39:11, and crumble them to crattle, #Ps 146:4 "Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling," #Ps 49:14.

For I have redeemed them] I have in part, and that is a pledge of the whole; my hands also shall finish it, as #Zec 4:9. God doth not his work to the halves, neither must we; but if he shall be All in All unto us, we must be altogether his, #So 2:16. His is a covenant of mercy, ours of obedience; which must be therefore full and final, as Christ hath obtained for us an entire and everlasting redemption, #Heb 9:12.

And they shall increase as they have increased] By virtue of that promise to Abraham, #Ge 13:16. I will multiply thy seed as the dust of the earth, and #Ge 15:5, as the stars of heaven. This promise was not presently fulfilled; for when they came into Egypt they were but seventy souls of them. But under the Egyptian servitude they increased abundantly, #Ex 1:7, they spawned (as the word signifies), and bred swiftly; so that they went thence 600,000 strong, #Ex 12:37; so that they soon became a mighty and populous nation, #De 26:5. Judea was not moer than 200 miles long and 50 miles broad, not near the half of England by much; yet what huge armies had they, when the two tribes and the other ten met in the field, one against another! And even at this day (whatever is become of the ten tribes, whether they are in China or America) the Jews are a very great and numerous people. It is thought that there is not any one nation under heaven so great in number as that is, if the dispersed Jews might all be gathered together into one place. And who knows what we may (some of us) yet live to see? The late Clavis Apocalyptica promiseth great matters to occur within these three or four years.

Ver. 9. And I will sow them among the people] Scatter them indeed, but for an excellent purpose, that they may bring forth fruit to God; and be a blessed means of bringing in the fulness of the Gentiles’ harvest. Some kind of the knowledge of God was diffused by the Jews wherever they came, and when at length the gospel was preached by the apostles, they first dealt with the Jews (who had their synagogues in all places) as it was necessary, #Ac 13:46 that as they had been the only people of God, so now they might be the first invited guests. This invitation when they put from them and so judged themselves unworthy of eternal life, what remained but that the halt and the blind Gentiles should be fetched in from the highways and hedges, that so God s house might be full. So then their dispersion was a semination; and their exile opened a gate for the gospel. Hence also it is called διασπορα, a dissemination or scattering; as when a man soweth seed abroad, #1Pe 1:1 Jas 1:1.

And they shall remember me in far countries] Saint Paul testifieth that the twelve tribes instantly served God day and night, #Ac 26:7, a great deal better, doubtless, than they do at this day; being as reverend in their synagogues as grammar boys are at school when their master is absent, saith an eyewitness.

And they shall live with their children, and turn again] They or their posterity shall. God’s promises bear a long date many times, and the believing Hebrews are told that they had need of patience or tolerance (υπομονη), that, after they had done the will of God and suffered it too, if need be, they might receive the promise, #Heb 10:36. And they are further exhorted to run with patience the race that is set before them, #Heb 12:1, wherein he that believeth maketh not haste, but can want and wait for what he wisheth, till God please: being desirous rather that God may be glorified than himself gratified, if both may not stand together.

Ver. 10. I will bring them again also out of the land of Egypt] Whither they fled for fear of the Babylonians, #Jer 44:12, and where it seems they became a mighty people, if that be true which Josephus writeth, viz. that Ptolemy Philadelphus sent back a hundred and twenty thousand of them into Judea, and by that royal beneficence obtained the seventy seniors to be sent by Eleazar, the high priest, for the translating of the Hebrew Bible into Greek. His successor, Ptolemy Lathurus, was nothing so courteous; for he slew thirty thousand of them with unheard of cruelty and made the living devour the dead.

And gather them out of Assyria] Whither the ten tribes were carried captive, and scattered all abroad through the one hundred twenty and seven provinces, as Haman suggested to the king, #Es 3:8.

And I will bring them into the land of Gilead and Lebanon] That is, into Judea (the bound whereof were Libanus and Gilead), a figure of the Church, that land of delights. See #So 4:1,8. God’s Hephzibah, #Isa 62:4. O praeclaram illam dieculam? when shall it once be? The comfort is, God can make a nation conceive and bring forth both in one day, #Isa 66:8. O pray, pray, pray, as #Ps 14:7, and as the poor Jews pray at this day, "Let thy kingdom come speedily, and even in our days" (Bimherah bejamenu).

Ver. 11. And he shall pass through the sea, &c.] Who shall? The people, for want of room saith Junius; they shall enlarge their quarter into Egypt, Assyria and other nations subduing them to Christ. God shall (say others and I think better), he shall fright the sea, and miraculously deliver his people, as once he did at the Red Sea, which threatened to swallow them, but God made it to preserve them. He will remove all rubs and remoras, all obstacles and impediments; neither Egypt nor Assyria shall be able to hinder what God will have done. See #Isa 11:15. The misunderstanding of this and the like texts to this might haply occasion that unhappiness that befell the Jews in Crete, A. D. 434. The devil, under the name of Moses (whom he impersonated), persuaded those poor creatures that he was sent from God, to bring them home again to their own country. This they soon believed (as they are wondrously apt to work themselves into the fool’s paradise of a sublime dotage), and, leaving all their goods to others, followed this seducer (who spent a whole year in travelling over the country for the purpose), together with their wives and children, to the top of a steep rock that hung over the sea. Thither when they were come, this mock-Moses commanded them to wrap their heads in their upper garments, and so to throw themselves from the rock toward the sea, assuring them of a safe passage. They readily obeyed him; and in that way perished a great many of them. And more had followed, but that (as God would have it) some Christian fishermen, being there at that instant, took up some of them as they were floating upon the waves and ready to perish; who afterwards returning to the rest of the Jews, told them how they had been cheated, and how narrowly they had escaped; whereupon they being all enraged (as they had reason), sought for this seducer to put him to death. But when he could not possibly be found anywhere, they soon concluded that it was the very devil, that old manslayer; and many of them, moved by this calamity, became Christians. The Jews generally believe that their Messiah when he cometh shall do such miracles as Moses wrought at the Red Sea. They tell us also that in the time of the Maccabees many Jews that had fled into Greece passed through the narrow sea of Propontis, that runs between Chalcedon and Constantinople, to go back into their own country.

And all the deeps of the rivers shall dry up] As once Jordan did before Joshua and the people; and as, #Re 16:12, Euphrates shall do before those kings of the east, which some make to be the eastern Jews; and the drying up of Euphrates to be the downfall of the Turkish empire. Event will be the best interpreter when all is done.

Ver. 12. And I will strengthen them in the Lord] That is, in Christ, the head of the Churches; "for by his own strength shall no man prevail," saith holy Hannah, #1Sa 2:9, and "without me ye can do nothing," saith Christ, the true vine, #Joh 15:5, from whom we have both the bud of good desires, the blossom of good resolutions, and the fruit of good actions. Only we must fetch our strength by faith from Christ; and pray, as #Isa 51:9 "Awake, awake, put on strength, O arm of the Lord."

And they shall walk in his name] i.e. In his strength and to his glory. See that sweet promise, #Isa 40:29-31. {See Trapp on "Zec 10:6"}

Chapter 11

Ver. 1. Open thy doors, O Lebanon] This chapter is no less comminatory than the two former had been consolatory. The tartness of the threatening maketh men best taste the sweetness of the promise. Sour and sweet make the best sauce; promises and threatenings mingled serve to keep the heart in the best temper. Hypocrites catch at the promises, as children do at deserts; and stuff themselves therewith a pillow as it were, that they may sin more securely. Here therefore they are given to understand, that God will so be merciful to the penitent, as that he will by no means clear the guilty. That is the last letter in God’s name, #Ex 34:7, and must never be forgotten. It is fitting that the wicked should be forewarned of their danger; and the godly forearmed. This chapter hangs over Jerusalem as that blazing star in the form of a bloody sword is said to have done for a whole year’s time, a little before that last destruction of it, that is here foretold five hundred years before it happened.

Open thy doors, O Lebanon] i.e. Lay open thou thyself to utter ruin; for it is determined, and cannot be avoided. Lebanon was the confine of the country on that side, whereby the Romans made their first irruption, as by an inlet. Doors or gates are attributed to this forest; because against Libanus is set Antilibanus, another mountain; which is joined into it as it were with a certain wall; so that these were and are narrow passages and gates, kept sometimes by the kings of Persia by a special officer, #Ne 2:8, and fortified by nature; yet not so strongly but that the Romans broke in this way, and much wasted the forest, employing the trees for the besieging of Jerusalem, as #Isa 14:8. (Hence it is here called the forest of the vintage, or the defenced forest, #Zec 11:2 marg.) The Chaldee paraphrast by Lebanon here understandeth the temple, which was built by the cedars of Lebanon; and #Eze 17:3, Lebanon is put for Jerusalem; which also had in it that house of the forest of Lebanon built by Solomon, #1Ki 7:2, wherein he had both his throne of judgment, #1Ki 7:7, and his armoury, #1Ki 10:17. So that by Lebanon may be very well meant the whole country of Judea; but especially the city and temple, the iron gates whereof opened themselves of their own accord, that had not been open in seven years before, and could scarcely be shut by twenty men, saith Josephus (Lib. vii. de Bell. Jud. cap. 12). This happened not long before the city was taken by Titus, whereupon Rabbi Jonathan, the son of Zechariah, cried out, En vaticinium Zechariae, Behold the prophecy of Zechariah fulfilled; for he foretold this, that this temple should be burned, and that the gates thereof should first be opened.

That the fire may devour thy cedars] War is as a fire, that feedeth upon the people, #Isa 9:19, or like as a hungry man snatcheth, &c., #Isa 9:20, there is in war no measure or satiety of blood. The Greek word Πολεμος, for war, signifieth much blood. The Hebrew word, המחלמ devouring and eating of men, as they eat bread. The Latin Bellum, a belluis. destruction from wild beasts. It destroys the lord as well as the losel, the cedar as well as the shrub. Tamerlane’s coach horses were conquered kings. Adonibezek’s dogs, seventy kings gathering crumbs under his table. "Let fire come out of the bramble, and devour the cedars of Lebanon," #Jud 9:15, that is, let fire come out from Abimclech, and devour the men of Shechem, #Jud 9:20.

Ver. 2. Howl, fir tree] That is, ye of lower rank, or ye meaner cities, those daughters of Jerusalem, that felt the Roman’s force; howl, take up a loud outcry, a doleful ditty, after the manner of those that are carried captive by the enemy, #Ps 137:3. For there they that carried us away captive required of us a song; and they that wasted us, qui contumulabant nos, that threw us on heaps (so Tremellius rendereth it, confer #Isa 25:2), or those that made us howl, ululatores nostri (so Schindler), required of us mirth.

Because all the mighty are spoiled] The magnificos, the men of power, as they are called, #Ps 76:5, stout-hearted and every way able for strength, courage, and riches; which often take away the life of the owners, #Pr 1:19, and expose them to spoil; as every man desireth to lop the tree that hath thick and large boughs and branches.

Howl, O ye oaks of Bashan] Og’s country, who only remained of the remnant of giants, #De 3:11. The Jews fable that he escaped in the flood by riding astride on the ark. By the oaks of his country understand the strong and eminent. The Chaldee rendereth it, Satrapae provinciarum, ye provincial governors.

For the forest of the vintage] Or, the defenced forest, viz. of Lebanon, i.e. Jerusalem, that seemed impregnable, but at length came down, ruit alto a culmine, as a cedar that is felled by a mighty one, #Isa 10:34. Death hewed its way through a wood or forest of men in a minute of time from the mouth of a murdering piece, or some such warlike engine. When the sword is once sharpened it makes a sore slaughter; "it contemneth the rod," #Eze 21:10; q.d. what does this silly rod do here? these lesser and lighter judgments? let me come, I will make work among them; down with these oaks, down with this defenced forest, &c.

Ver. 3. There is a voice of the howling of the shepherds] Potentes potenter torquebuntur. "The loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day," #Isa 2:17. The shepherds were grown foolish, #Zec 11:15, idol shepherds, #Zec 11:17, they cared for no other instruments but forcipes et mulctram, the shears and the milk pail; they were become "greedy dogs, which could never have enough," #Isa 56:11 (they were sick of the bulimy, or appetitus caninus a greedy dog), yea, they were so many young lions, ramping and ravening, as it is here and #Eze 19:2,3. Both princes and priests were turned tyrants, and instead of feeding the people in the integrity of their hearts, and guiding them with the skilfulness of their hands, #Ps 78:72, preyed upon them, and "plucked the skin from off them, and their flesh from off their bones," #Mic 3:2.

For the pride of Jordan is spoiled] The swelling of Jordan dried up by the Romans, as Jerome interprets it; or, the proud and stately palaces and possessions that the great ones had gotten upon the banks of Jordan for fruitfulness and pleasance, as a Lapide; or the numerous and proud nation of the Jews likened to the yearly overflowing of Jordan, whereof see #Jos 3:15 Jer 49:19, as Diodati.

Ver. 4. Thus saith the Lord my God; Feed the flock of slaughter] So lately pulled out of the jaws of those lions, #Zec 11:3 cf. #Am 3:12, and yet destined to destruction by the Romans, those Raptores Orbis robbers of the world, (their former preservation being but a reservation to future mischief), for their desperate obstinace and incorrigibility.

Feed them] Saith God to the prophets; for their ordinary shepherds have cast off all care of their good. Tell them what evil will betide them unless they repent; forewarn them "to flee from the wrath to come," #Mt 3:7; to take course that they may "escape all these things that shall come to pass," #Lu 21:36. Oh the goodness of God to a nation so shamelessly, so lawlessly wicked! Besides himself, the Shepherd of lsrael, that led Joseph like a flock, #Ps 80:1, and neglected no good office of seeking and feeding them, of handling and healing them, of washing them and watching over them, &c., how careful was he ever to raise them up "seven shepherds, and eight principal men," #Mic 5:5, till at length he sent the man Christ Jesus, who is the chief of ten thousand, the "chief Shepherd," as St Peter calls him, #1Pe 5:4, that one and only Shepherd, as Solomon, #Ec 12:11, that great Shepherd of the sheep, as Paul, #Heb 13:20, who came to look up the lost sheep of the house of Israel, whom (to move compassion and affection) he here calleth the sheep of slaughter, until the time prefixed for their total dispersion, by reason of their ingratitude.

Ver. 5. Whose possessors slay them] Flaying their skin from off them, eating their flesh, breaking their bones, &c., #Mic 3:3; feeding themselves, and not the flock of God, #Eze 34:2, as if they had been "lords over God’s heritage," #1Pe 5:3. Owners and possessors, as here, vel pretio vel paemio; and as the Pope and his, Curia Romana quae non vult ovem sine lana, The papal court which did not want the as the sheep without the fleece, old proverb was.

And hold themselves not guilty] Non peccant. They fault not themselves; they are not found guilty by others. Such an unlimited power over God’s people they have usurped, as if they might use them at their pleasure, and never be once questioned or punished for the same; but escape scot free. This was the extremity of tyranny; such as the cruel Spaniards exercise over the poor Indians: they suppose they show the wretches great favour, when they do not, for their pleasures, whip them with cords, and day by day drop their naked bodies with burning bacon; which is one of the least cruelties they inflict upon them.

And they that sell them] Sell them for slaves (whom they ought to redeem rather with their own blood), and grow rich by them; being greedy of filthy lucre, not without foul blasphemy against God, whom they entitle to their riches sacrilegiously and most thievishly gotten; while they say,

Blessed be the Lord, for I am rich] Deo gratius, blessed be God is a very good saying, and was much in Austin’s mouth. But as the fountain of goodness will not be laden at with unwashed hands; so fair words from a foul mouth are infinitely displeasing to him that "inhabiteth the praises of Israel," #Ps 22:3. Hypocrites are not unfitly compared to monkeys, that have the gravest countenances of all creatures, but are incessantly doing mischief; or to the harpies, {a} that are said to have virgins’ faces, vultures’ talons. Mel in ore, verba lactis; Fel in corde, fraus in factis. Words of milk are honey in the mouth; gall in the heart is fraud in the making. Pharisees, under pretence of long prayers, devoured widows’ houses, #Mt 23:14; while their lips seemed to pray or praise God, they were but chewing and champing some sweet morsel snatched from the flock, but sauced with the wrath of God, #Job 20:15. See how our Saviour sets them out in their colours, #Mt 23:15,16,23. Such fair professors but foul sinners were their predecessors, #Isa 66:5, who, when they had done evil as they could, thought to salve all by saying, Let the Lord be glorified. And such also are their successors, the Pope and his followers. Verba tua Dei plane sunt, facta vero diaboli (said one once to Pope Innocent III, preaching peace but sowing discord), you speak like a God, but do like a devil; wherefore you shall receive the greater damnation. When one of our persecuting bishops read the sentence of excommunication against a certain martyr, and began, as the usual form was, In the name of God, Amen, the martyr cried out, You begin in a wrong name. And it grew to a common proverb, In nomine Dei incipit omne malum. All mischief begins on that manner. Gentilis, that impious anti-trinitarian, gave out that he suffered for the glory of the most high God. Becket, the arch-traitor, pretended to submit to his sovereign, but with this false reserve, Salvo honore Dei. Iam am saved by the honour of God. The Swenckfeldians entitled themselves the confessors of the glory of Christ. And Conradus Vorstius’s late monster hath De Deo concerning God in the front, and atheism and blasphemy in the text.

And their own shepherds pity them not] Which yet they ought to have done, had they had never so much right and reason to destroy them. A shepherd hath his name from friendly feeding; in Greek, from earnest desire and love to the sheep. David, when he was hunted from Samuel the prophet, he fleeth to Ahimelech the priest; as one that knew justice and compassion should dwell in those breasts that are consecrated to God and his people. But these shepherds, through want of God’s holy fear, #Job 6:14, had brawny breasts, horny heart strings; their hearts, first turned into earth and mud, did afterwards freeze into steel and adamant; cursed children they were, having their hearts exercised with covetousness and cruelty, #2Pe 2:14.

{a} A fabulous monster, rapacious and filthy, having a woman’s face and body and a bird’s wings and claws, and supposed to act as a minister of divine vengeance. ŒD

Ver. 6. For I will no more pity the inhabitants of the land] Or, surely I will no mere, &c. A fearful sentence, written in blood, and breathing out nothing but utter destruction. David knew what he did when he chose rather to fall into the hand of the Lord than of men. For his mercies are many, and it soon repents him concerning his servants; "but the tender mercies of the wicked are cruel," #Pr 12:10. Those shepherds in the former verse were grievous wolves, #Ac 20:29; what wonder therefore that they spared not the flock? But yet while God pitied them there was "hope in Israel concerning this thing," as he said, #Ezr 10:2; whereas now that God’s soul is disjointed from them, and his bowels shut up, desolation must needs be at next door, by #Jer 6:8 "Be not thou a terror unto me, O Lord," said that prophet, #Jer 17:17, and then I care not though all the world frown upon me and set against me. But woe be to Loruamah, the people of God’s wrath and of his curse. I have noted before, out of #Jer 16:13, that God’s I will show you no favour was worse than I will cast you out of this land.

I will deliver the men] Heb. I will make them to be found, pulling them out of their starting holes and lurking places. "Evil shall hunt the violent man to destroy him," #Ps 140:11.

Every one into his neighbour’s hand] As into the hangman’s hand. This was fulfilled, especially during the siege by the seditious within the walls of Jerusalem, one man proving a wolf, nay, a devil to another.

And into the hand of his king] The Roman emperor, who disclaimed indeed the name of a king to avoid the hatred of the people, and yet exercised the full power of kings both at home and abroad. These Jews, first subdued by the Romans and reduced into a province, did afterwards rebel (though they had once, in opposition to Christ, cried out, We have no king but Caesar), and were, therefore, after five months’ siege, utterly ruined: for what with extremity of famine and what with the fury of the sword, there perished in Jerusalem, and in the province adjoining, as Eusebius affirms, about 60,000 able men to bear arms. Or, as Josephus holds, who was an eyewitness, and present in the war, there died 1,100,000, besides others taken captive, to the number of 97,000.

And I will smite the land] So that it hath lain as it were, bedridden ever since.

Ver. 7. And will I feed the flock of slaughter, even you, O poor of the flock] Or, as Montanus readeth it, for you, for your sakes, O poor of the flock, i.e. O ye that are poor in spirit, pure in heart, my little flock, as our Saviour’s expression is in Luke. Even for your sakes will I yet for a time spare the reprobate goats, feeding them by my prophets, and provoking them to repentance. The word and sacraments, and all God’s common temporal favours, are, in respect of external participation, communicated to reprobates by way of concomitancy only; because they are intermixed with the elect. Thus tares, mingled among wheat, partake of the fat of the land and moisture of the manure, which was not intended for them.

And I took unto me two staves] viz. That I might therewith do the office of a shepherd; and yet in more than an ordinary manner. For shepherds commonly carry but one staff or crook; or, at most, but a staff on their shoulders and a rod in their hands, as David shows in his pastoral, #Ps 23:3. But here are two staves taken; to show, saith Calvin, that God would surpass all the care and pains of men in governing that people.

The one I called Beauty, and the other I called Bands] What these two should mean much ado is made among intrepreters. Some are for the two Covenants; others for the two Testaments; others for the order of Christ’s preaching, sweet and mild at first, terrible and full of threatenings at last, as appeareth in #Mt 24:24,25. But what a wild conceit was that of Anthony, Archbishop of Florence, who understood the word of Dominic and his order; construing them thus: I, that is, God, took unto me two staves, viz. Beauty, that is, the order of Preachers, and Bands, that is, the order of Minorites, who are girt with a cord? The sounder sort of expositors make it to be a figure of the two ways which Christ useth at all times in the feeding of his Church; the one by love, guiding them by his word and Spirit; the other by severity, punishing them by the cruel hand of their enemies. See #Isa 10:5. Thus Vatablus, Diodati, &c. And that this is the true sense, saith a Lapide, it appeareth: First, because this oracle of the prophet is of the time to come, and not of the time past. Secondly, the event (that best interpreter of prophecies) maketh for it. For first God’s government of the commonwealth of Israel was beautiful and gentle, in the time of the Maccabees and of Christ; and then terrible and destructory, in the time of the Romans, of Nero, Vespasian, Adrian, &c. Thirdly, because a little after the prophet saith that he brake both the staves, that is, he utterly rejected the Jews, and brought his wrath upon them to the utmost, which cannot be meant by any other time than that of Christ, and of Titus. Especially since (in the fourth place) the prophet declareth, #Zec 11:13, that the staff of Beauty was broken at the death of Christ, for their unworthy selling and slaughtering of him, as if he had been some slave or base person.

And I fed the flock] q.d. I did my part by them. Thy destruction, therefore, is of thyself, O Israel. England is a mighty animal, saith a politician, which can never die except it kill itself. The same might be much more said of the Jewish commonwealth, which Josephus truly and trimly calleth a Theocratia, or a God government, for the form and first constitution of it; and Moses, in this respect, magnifieth that nation above all other, #De 4:6,7.

Ver. 8. Three shepherds also I cut off in one month] That is, in a short time I took away and displaced, even by the heathen princes, many proud princes and priests; such as were Menelaus, Jason, the Aristobuli, Hircani, Annas, Caiaphas, and others: or, I removed those three sorts of shepherds of the old law, viz. princes, prophets, and priests. Thus Theodoret and Vatablus. Diodati understands the text of the three chief empires that had tyrannized over the people, #Zec 11:6,3,12,10. Namely, the Chaldean, Persian, and Grecian empire, which were destroyed by the Son of God, #Da 2:45. But they do best, in mine opinion, that by these three shepherds understand those three sects among the Jews at Christ’s coming in the flesh, viz. Pharisees, Sadducees, and Essenes; whereof, though the Pharisees were the best, and most exact for the outward observation of the law, yet are they in the Gospel, for their putid hypocrisy, first sharply taxed by our Saviour (after the Baptist), and then plainly rejected, and even sent to hell by a chain shot of eight links of woes, #Mt 23:13-16,23,25,27,29

And my soul loathed them] Or, was taken off from them, or, was straitened for them; because I saw that they received my grace in vain, and considered not my care for their good. Theodotion and Symmachus render it, Anima mea exanimata est, I am dispirited, as it were, and even disheartened to do any more for them.

And their soul also abhorred me] And so they became God haters (θεοστυγεις), as #Ro 1:30, and therefore hateful to God (στυγητοι), #Tit 3:3, hateful as hell (so the word imports), yea, more and worse, for hell is but an effect of God’s justice, but wickedness is a breach of his law. The prophet here seemeth to allude to those murmurers in the wilderness, that disdainfully cried out, Our soul loatheth this light bread, #Nu 21:5. Let God’s servants take heed how they hang loose toward him; and lest, by disuse and discontinuance of a duty, there grow upon them an alienation of affection, a secret disrelishing and nauseating at that which we ought most deeply to affect and duly to perform. Surely, as loathing of meat and difficulty of breathing are two symptoms of a sick body, so are carelessness of hearing and irksomeness of praying two sure signs of a sick soul.

Ver. 9. Then said I, I will not feed you] Now the wrath of the Lord arose against his people, so that there was no remedy, as #2Ch 36:16. Now his decree brought forth, #Zep 2:2. Now he grows implacable, inexorable, peremptory. Wherein nevertheless the Lord might very well break forth into that speech of the heathen emperor, when he was to pass sentence upon a malefactor, Non nisi coactus, I would not do this if I could do otherwise. Christ could not tell Jerusalem without tears that her day of grace was expired, that her destruction was determined. As a woman brings not forth without pain; as a bee stings not till provoked; so neither doth God proceed against a sinful people or person till there be an absolute necessity; lest his truth and justice should be questioned and slighted. See #Eze 12:22-25. Fury is not in God, till our sins put thunderbolts into his hands; and then, "who knoweth the power of his anger?" #Ps 90:11 "who can abide with everlasting burnings?" #Isa 33:14. If he but cast a man off, as here, and relinquish the care of him, he is utterly undone. Saul found it so, and complains dolefully (but without pity) that God had forsaken him, and the Philistines were upon him, #1Sa 28:15; all miseries and mischief came rushing in to him, as by a sluice. Let us so carry matters that God may not abandon us; that he may not refuse to feed us, and take the charge of us as a shepherd. He yet offereth us this mercy, as Alexander did those he warred against, while the lamp burned.

That that dieth, let it die] viz. Of the murrain, or pestilence, for man being in honour, if God but blow upon him, abideth not, but is like the beasts that perish, pecoribus morticinis, saith Tremellius, the beasts that die of the murrain. Vatablus thinks pestilence, sword, and famine are here threatened under the names of death, of cutting off, and of devouring one another. All which befell the refractory Jews in the last siege; the history whereof will make any man’s heart bleed within him that hath but the least spark of grace or good nature. It went hard with them, when the rest, that the pestilence and sword had left, fell to eating the flesh one of another; when the mother killed and boiled the dead body of her harmless suckling, and, eating the one half, reserved the other for another time. "Behold, O Lord, and consider to whom thou hast done this?" saith the prophet: "Shall the women eat their fruit, and children of a span long?" #La 2:20. Oh the misery, or rather mock of man’s life! And oh the venomous nature of sin, that moves God (who is not μισανθρωπος, a man hater, but delights in mercy) to deal so severely with his poor creature.

Ver. 10. And I took my staff, even Beauty, and cut it asunder] In token that he had cast off his office of shepherd, he breaks his staff, the ensign and instrument of his office; and this in token that he had broke

his covenant which he had made with all the people] i.e. with all the tribes of Israel, which were as so many different peoples, over whom God had reigned (but now rejected), and in whom he delighted more than in all the nations of the world besides. The saints are called all things, #Col 1:20, because they are of more worth than a world of wicked men, #Heb 11:38. And the Jews have a saying, that those 70 souls that went with Jacob into Egypt were as much as all the 70 nations in the world. What great account God once made of them above others, see #Isa 43:3,4 De 33:29. But now, behold, they are discarded and discovenanted:

I have broken my covenant,] and in #Zec 11:11 it was broken in that day that is, in the day that they put themselves out of my precincts, I put them out of my protection. That peace that I had granted to my people, that they should be no more molested by any strange nation (which was verified from the time of the Maccabees till a little before the coming of Christ), shall now be forfeited. The glory is departed, the Beauty broken in pieces, the golden head of the picture, religion, defaced, and good order banished; all things out of order both in Church and State (for so they were at the time when Christ "came to his own, and his own received him not": he found them in Dothan, that is, in defection, as Joseph found his brethren); therefore he now disowns and disavows them as much as once he did when they had made a golden calf. "Thy people, which thou broughtest out of the land of Egypt, have corrupted themselves," saith God to Moses, #Ex 32:7, upon whom he now fathereth them, as if he had never been in covenant with them. Danaeus upon this text concludeth that the Jews are now strangers from the covenant of God; and that this is hereby confirmed, for that they are without baptism, the seal of the covenant.

Ver. 11. And it was broken in that day] When they filled up the measure of their fathers’ sins, and added this to all their other evils, that they crucified the Lord of glory, the Mediator of the new covenant, #Heb 12:24. Now they were, by an irrevocable decree, to bear their iniquities, and to know God’s breach of promise, as once was threatened to their faithless fathers, #Nu 14:24.

And so the poor of the flock] i.e. The lowly and meek, the apostles and other of Wisdom’s children, these all justified her, #Mt 11:19, and glorified God when they saw his severity against their refractory countrymen, and themselves sweetly secured and provided for at Pella. {See Trapp on "Zec 11:7"}

That waited upon me] Heb. That observed me, by obeying my precepts. Pagnine rendereth it, qui custodiunt me, sc. as their most precious treasure, wherein they hold themselves very happy and wealthy, though otherwise poor and indigent.

Knew that it was the word of the Lord] Were sensible of God’s heavy displeasure upon the land; which others passed by as a common occurrence, or a chance of war. The elect made benefit of that general visitation; and acknowledged that the wars moved by the Romans were the effects of God’s providence, according to the ancient prophecies. This the rich and noble (whose hearts were fat as grease, #Ps 119:70. Qui animas etiam incarnaverunt, who were desperately hard and brutish) took no notice of.

Ver. 12. If ye think good, give me my price] Pay me for my pains, lay me down my shepherd’s wages. Is not the labourer worthy of his hire? Shall I be forced to say of you, as my servant David of Nabal, that unthankful churl, "Surely in vain have I kept all that this fellow had in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good," #1Sa 25:21. If God will be David’s shepherd, David will dwell in God’s house to all perpetuity, #Ps 23:1,6. If the Lord deal bountifully with him, he will sit down and bethink himself what to render unto the Lord for all his benefits, #Ps 116:7,12. A Christian counts all that he can do for God, by way of retribution, but a little of that much he could beteem him; and thinks nothing more unbeseeming himself than to receive the grace of God in vain. His two mites of thankfulness and obedience he daily presents; and then cries out, as the poor Grecian did to the emperor, If I had a better present thou shouldst be sure of it (Ει πλεον ειχον πλεον εδιδουν). But ingratitude is a grave, which receives all the bodies (the benefits) that are put into it; but will render none up again without a miracle. Hence that passionate expostulation, #De 32:6 "Do ye thus requite the Lord, O ye foolish people and unwise?" Sic etiam stomachose loquitur Deus hoe loeo, saith Calvin upon this text: i.e. So likewise doth the Lord here in high displeasure and with great animosity or stomach, bespeak his people, Give me my wages howsoever; or, if not, forbear till I fetch it, till I recover it; you shall be sure to pay then, not the debt only, but the charges likewise; I will be paid both for my pains and patience too. In the mean space I need you not, nor care for your wages; for I am no hireling, &c.

So they weighed for my price thirty pieces of silver] That is, thirty shekels, or shillings. The price of a slain servant’s life, #Ex 21:32. This they weighed, as the manner of paying money then was, #Ge 23:16 Jer 32:9. But they heaved their hands very high, it seems, when they valued the Lord Christ at so vile a rate. See #Mt 26:15. {See Trapp on "Mt 26:15"}

Ver. 13. Cast it unto the potter] q.d. Do they deal with me as with some sordid swineherd? Do they award me less than carters’ wages? Throw it away, let the potter take it; and let us see how many tiles he can afford us for it, to repair the roof of the temple. Their undervaluing and despising of me in this sort is not only injurious, but contumelious; it is to turn my glory into shame; to spit in my face; or to use me as homely as Rachel did her father’s gods, which she laid among the litter, and sat upon.

A goodly price that I was valued at of them] So he calleth it by an irony, or a holy jeer. Poor Joseph was sold for less; for twenty pieces of silver, #Ge 37:28 "They sold the just one for silver, and the poor for a pair of shoes," #Am 2:6. The Hebrews tell us, that of those twenty shekels every one of the ten brethren had two to buy shoes for his feet. The Jews that bought Christ for thirty pieces of silver (this goodly price) of the traitor that sold him, were themselves afterwards (by a just hand of God upon them) bought and sold thirty of them for a penny by the Romans, ad illudendum, saith mine author, for a scorn to their nation. God loves to retaliate, and to set the scales even; men’s cruelty in the one, and their reward in the other. If we be at any time underrated by the world (as we are sure to be; for the world knows us not, #1Jo 3:2), what so great matter is it, since Christ himself was no more set by? We must be content to pass to heaven (as he did) as concealed men. It must suffice us that our precious faith shall be found to praise, honour, and glory, at that great fair day, #1Pe 1:7, when all fardles {litle bundles} shall be opened, and our best wares exposed to public view.

And cast them to the potter] "I gave them for the potter’s field, as the Lord appointed me," saith the evangelist, #Mt 27:10, expounding the prophet, and applying the words to Christ, who is hereby also proved to be God. So true is that observation of divines, that the Old Testament is both explained and fulfilled in the New, by a happy harmony.

In the house of the Lord] That thereby he might the more sharply prick the priests; whose care it ought to have been that God should be better prized by the people, and his service better observed.

Ver. 14. Then I cut asunder mine other staff, even Bands] Or, binders; the bond of unity, say some; by sending a spirit of perversities among them, such as that was which made way for the ruin of Egypt, #Isa 19:14,16,17. But see for the sense hereof what is noted. {See Trapp on "Zec 11:7"} God seems to say that he will now no more govern this people in mildness and clemency; nor yet exercise his shepherdly severity in saving corrections and visitations, as formerly he had done; but utterly reject and disject them.

That I might break the brotherhood] Germanitatem, saith the Vulgate. Mala quaedam olitores Germanitatis vocant, semper cohaerentia, semper gemella, nunquam singula in foetu. Such were Judah and Israel till the ten tribes revolted from the house of David. After which, many of the better affected Israelites went over to Rehoboam; besides those of the ten tribes that returned with them out of Babylon, twelve thousand at least, as may be gathered out of #Ezr 2:64 1Ch 9:3. And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim and Manasseh; and between them there grew a brotherly conjunction and consociation, a league of love, as the Septuagint render it, or a national covenant (διαθηκην). This God threateneth here to dissolve and disannul; so that Ephraim shall be against Manasseh, and Manasseh against Ephraim, and both against Judah, #Isa 9:21. Not many years before Christ’s coming in the flesh those two brethren, Hircanus and Aristobulus, disagreed about the government and high priesthood; and called in Pompey, who subdued the country, and reduced it into a province. And not many years after Christ’s passion Titus, the Roman emperor, utterly broke the brotherhood between Judah and Israel; and so scattered them, that like those priests in Ezra, they have utterly lost their pedigree, know not one another by their tribe or family, nor yet agree within themselves, #Ezr 2:62. Those of them that were in Spain, and are now banished into the East (A.D. 1492), they hold to be of the tribe of Judah; and the other, in Germany and Italy, to be of the tribe of Benjamin; who in honour of the more noble tribe, and to correspond with them the better, do learn the Spanish tongue, which those still retain.

Ver. 15. Take unto thee yet the instruments of a foolish shepherd] And so represent in a type, or figure, the wicked and depraved government, that, for a just punishment of their frowardness and uuthankfulness, I shall set up among this people. "The instruments of a foolish shepherd," that is, of an oppressive and self-seeking magistrate, are not virga et pedum, a rod and a staff, but forcipes et mulctra, shears to clip them and a milk pail to drain them. Lac et lana Milk and fleece are all they look after. Now it is threatened as a heavy curse, #Le 26:17, They that hate you shall reign over you; mischievous, malignant princes, such as are described in the next verse. England was once called the Pope’s ass, for bearing his burdens and impositions. An Emperor of Germany said, for the like reason, that the king of France was king of asses, rather than of men ( Rex hominum Hispanus, asinorum Gallus, Regum ego, dixit Maximil.). King John of England’s exactors received from his subjects no less sums of curses than of coin, saith our chronicler. He gathered money, the sinews of war; but lost their affections, the joints of peace. A taxation by the poll, first granted to Edward III, became a precedent to the next reign; and caused therein the first and greatest popular insurrection that ever was seen in this kingdom, saith another of our historians. And what sad effects poll money, ship money, coat and conduct money, and other oppressive practices have lately produced among us, is well known to all. But what a cruel shepherd was that prince mentioned by Melancthon, that when he wanted money would send for such and such a rich subject of his, and require of him what he pleased. If the man denied to bring it, he would knock out first one of his teeth, and then another, threatening to do the like by all the rest, in case the money were not brought in by such a time! Was not this one of those foolish, or rather furious shepherds in the next verse, who do eat the flesh of the fat, and tear their claws in pieces? that shall eat thy fruit, and drink thy milk, as another prophet phraseth it, #Eze 25:4. Fisco potius apud multos consulitur quam Christo; attonsioni potius gregis quam attentioni, as Bishop Andrews truly complaineth. And no less justly Mr Bolton. Some follow the administration of justice as a trade only; with an unquenchable and unconscionable desire of gain; which justifieth the common resemblance of ill governors to the bush, whereto while the sheep fleeth for defence in weather, he is sure to lose a good part of his fleece. Hence many that seek to courts of justice to be righted, are so ill handled, that they come to be of Themistocles’ mind; who professed, that if two ways were shown to him, one to hell and the other to the bar, he would choose that which went to hell, and forsake the other.

Ver. 16. For, lo, I will raise up a shepherd in the land] Evil shepherds (that is, rulers in State and Church, see #Jer 6:3 Na 3:18 Isa 44:28) are set up by God for a punishment of a sinful people. {See Trapp on "Zec 11:15"} The evil shepherd here meant was Antiochus Epiphanes, saith Theodoret; Herod, the infanticide, saith Montanus; Titus and the Romans, saith a Castro; all the perverse priests and princes that ruled over the Jews, after the time of this prophecy, saith a Lapide; as Jason, Menelaus, #/RAPC 2Ma 4:1-5:27, Herod, Pilate, Annas and Caiaphas, the Scribes and Pharisees; but especially antichrist (according to #Joh 5:43), whose forerunners all the former were. Of one Pope it is said, by those of his own side, that he entered upon the government of the Church as a fox, reigned as a wolf, died as a dog; and it is true enough of all the rest, and to them the following words do most fitly agree.

Who shall not visit those that be cut off] Or, look for the thing that is lost. Illos qui erraverunt, non quaerent, saith the ChaIdee: the word signifieth such as are hidden in thickets, hung among thorns and briers, and there likely to perish without help.

Neither shall seek the young one] The tender lambs of Christ, which Peter was doubly charged to feed. Stolidam non requiret, saith the Tigurine translation. Lambs are silly things, very apt to straggle; and least able of any creature to find their way home again.

Nor heal that that is broken] David, by leaping over the pale, as it were, of God’s precepts, brake his bones, #Ps 51:8, and felt the fall the longest day of his life; so may any of Christ’s flock. The good Shepherd, therefore, in pera gestat unguentum, hath his medicines ready in scrip, to apply as need requireth. Not so the idol shepherd, who will rather break the sound than bind up the broken.

Nor feed that that standeth still] Or, that is well underlaid, and is full of vigour. Vatablus rendereth it, Eam quae restitat, non portabit. He will not carry that which can go no further. Hitherto the negligence of these evil shepherds. Followeth next their cruelty, and that is more than bestial. For the ravening beasts lightly leave some foot or bone undevoured, #Am 3:12; but these do not only eat the flesh of the flock, and suck the fat, but barbarously tear the claws also in pieces, exercise utmost immunity; as it is here graphically and gallantly described.

Ver. 17. Woe to the idol shepherd] The Vulgate hath, O pastor et idolum, O thou shepherd and idol; thou that hast the show only and semblance of a shepherd, the name, but not the thing; thou that art the ape of a shepherd, non verus sed vanus, non virus sed pictus et fictus pastor, that art cleped a shepherd, as an idol is a god; but shouldest be called rather a dumb dog, a greedy dog; a shepherd that cannot understand, #Isa 56:10,11, a foolish shepherd, as #Zec 11:15, an ουτιδανος, one that hath nothing in him of any true worth, but art vain and vile, and of no value, as this word is rendered, #Job 13:4 11:17 ( לילא Per agnominationem alludit ad through an alteriteration with לוכא #Zec 11:15). Vae, vae, vae, tibi. Alas, alas, alas to you, Christ, the great Shepherd of the sheep, will surely pull off thy vizor, wash off thy varnish with rivers of brimstone, brand thee for a hireling,

that leaveth the flock] to shift as it can, among thieves and wolves, #Joh 10:13. {See Trap on "Joh 10:13"}

The sword shall be upon his arm, and upon his right eye] i.e. The curse of God shall light upon his power and policy, both which shall be blasted.

His arm shall be clean dried up] As a keck, or stick.

And his right eye shall be utterly darkened] Or, shrivelled up, wrinkled and dusk; as in old bisons. The idle and evil servant had his talent taken from him, and worthily, #Mt 25:28. The barren fig tree was cut down from cumbering, #Lu 13:7. God will recover his gifts from those that misuse or but disuse them, #Ho 2:9. Away they go, as strength went from Samson, wisdom from Solomon: they cry unto God under our abuse, who thereupon gives them the wings of an eagle, and lays aside their owner, as so many broken vessels; causing them to be even forgotten as dead men out of mind, #Ps 31:12. This is now especially fulfilled among the Jews, who for a long season have been "without God, without a teaching priest, and without law," #2Ch 15:3.

Chapter 12

Ver. 1. The burden of the word of the Lord] That is, a declaration of his mind and counsel for Israel’s comfort and his enemies’ confusion. To the Israel of God it is onus sine onere, such a burden as the wings are to the bird, a burdenless burden. To the enemies, a burdensome stone, #Zec 12:3, heavier than the sand of the sea, #Job 6:3.

For Israel] Not against Israel, though Calvin so taketh it; and by Israel understandeth the ten tribes, and those other captives that, loth to leave those houses they had built and those gardens they had planted in Babylon, #Jer 29:5, neglected to return to Jerusalem for fear of the Samaritans and other ill neighbours; whose ruin is therefore here foretold by three excellent similitudes, after a stately preamble, drawn, 1. From the power of God, whereby he stretcheth forth the heavens, #Job 37:18 26:7, that huge expanse, as a curtain, or as a molten looking glass. 2. From the wisdom of God, in laying the foundation of the earth, and hanging it, by geometry, as we say, in the midst of heaven, like Archimedes’ pigeon, equally poised with its own weight.

“ Terra pilae similis, nullo fulcimine nixa,

Acre subiecto tam grave pendet onus.”

(Ovid. Fast. l. 6.)

3. From the goodness of God,

who formeth the spirit of man within him] Who hath made us these souls, #Isa 57:16, which he doth daily create and infuse into men’s bodies; yea, and that alone, without any help of their parents: hence he is called "the Father of spirits," #Heb 12:9, and the spirit of a dying man is said to return to God that gave it, #Ec 12:7. This last text convinced Augustine (who held sometime, with Origen, that the soul as well as the body was begotten by the parents) far more than the peremptory rashness of Vincentius Victor; who censured boldly the father’s unresolvedness (when he doubted concerning the original of a rational soul), and vaunted that he would prove by demonstration that souls are created de novo, by God. Aristotle, Nature’s chief secretary, was much puzzled about this point of the soul; which, indeed, cannot fully be conceived of nor defined by man. Only this we can say, that the soul, as it comes from God, so it is like him; viz. one immaterial, immortal, understanding spirit; distinguished into three powers, which all make up one spirit.

Ver. 2. Behold, I will make Jerusalem a cup of trembling] Or, slumber, or poison. A metaphor taken from a cup of generous wine, but empoisoned; so that those that drink of it do presently tremble, grow giddy, sleepy, sick as hear can hold. Poison in wine works more furiously. Thou hast made us to drink the wine of giddiness, saith the Church, #Ps 60:3. In the hand of the Lord is a cup, and the wine is red, it is full mixed, &c. The prophet here seems to allude to #Jer 25:15 Isa 29:8 Jer 51:7. Ovid saith of the river Gallus, that whoso drinketh of it runneth mad immediately. Jerome telleth of a lake, near Naples, whereinto, if a dog be thrown, he presently dieth. The like is reported, by Josephus, of the Lake Asphaltites. Jerusalem shall be a murdering morsel to those that swallow it. His meat in his bowels is turned, it is the gall of asps within him. He hath swallowed down her spoil, and he shall vomit it up again: God shall rake it out of his belly, #Job 20:14,15: he shall have as little joy of his tid bits, of his sweet draughts, as Jonathan had of his honey; whereof he had no sooner tasted but his head was forfeited. Pliny speaketh of a kind of honey that poisoneth; because it is sucked out of poisonous flowers. Our chronicler telleth us that at Alvelana, three miles from Lisbon, many of our English soldiers, under the Earl of Essex, perished by eating of honey, purposely left in the houses, and spiced with poison. The enemies of the Church make a dangerous adventure, they are even ambitious of destruction; they run to meet their bane, as did those Philistines at Mizpeh, #1Sa 7:7. And had they but so much wit as Pilate’s wife, in a dream, they would take heed of having anything to do with those just men, of eating up God’s people as they eat bread, #Ps 14:4, of boozing in the bowls of the sanctuary with Belshazzar, who fell thereupon into a trembling, so that his loins were loosed, and his knees knocked one against another, #Da 5:6.

When they shall be in the siege] And so about to do their last and worst against the Church. The people of Rome was saepe praelio victus, nunquam bello, saith Florus; they lost many battles, but were never overcome in a set war; at the last, at the long run, as they say, they crushed all their enemies; so doth the Church. See #Ps 129, throughout; and the story of the Maccabees.

Ver. 3. I will make Jerusalem a burdensome stone] Such a stone as that wherewith the woman brake Abimelech’s brain pan, at the tower of Thebez, #Jud 9:53. He had slain all his brethren upon one stone, #Jud 9:5, he receives, therefore, his death’s wound by a stone; and that by the hand of a woman, which was his greatest grief. The like death befell Pyrrhus, King of Epirotes, slain at the siege of Argos, with a tile thrown by a woman from the wall. So was Earl Simon Mountfort, that bloody persecutor of the Albigenses in France. A woman discharged an engine at him from the walls of Toulouse, and by a stone parted his head from his shoulders. The virgin daughter of Zion shall do as much as all this comes to for her besiegers, though all the people of the earth be gathered together against her. For what reason? she hath a strong champion; that, in maintaining her quarrel, will dash them to pieces, and grind them to powder, #Lu 20:18. They are no more able to stand before him than a glass bottle before a cannon shot. Hence her confidence, her laughing and shaking her head by way of derision at her stoutest enemies, #Isa 37:22. She knows that all that burden themselves with her shall be cut in pieces. Haman’s wife could tell so much. If Mordecai, said she, be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him, #Es 6:13. A Jew may fall before a Persian, and get up and prevail; but if a Persian, or whosoever of the Gentiles, begin to fall before a Jew, he can neither stay nor rise. There is an invisible hand of omnipotence that strikes in for his own, and confounds their opposites. That little stone, cut out without hands (Christ’s human nature is called a tabernacle not made with hands, not of this building, #Heb 9:11, that is, not by an ordinary course of generation), smiteth the four mighty monarchies, and crumbleth them to crattle, #Da 2:34. Jerome upon this text (and after him other interpreters, both ancient and modern) tell us that the Holy Ghost here alludeth to a certain exercise or game used much among the Jews, namely, to take up a great round stone for the trial of a man’s strength; lifting it up from the ground, sometimes to the knees, sometimes to their navels, sometimes to their breasts, and sometimes as high as their heads, or above their heads. At which sport many times they did grievously hurt themselves, or, at least, make cuts and scars in their flesh. See #Le 21:5, where the same word is used. The Church’s enemies shall strive, and try who shall do her most harm; but the stoutest of them all shall be fooled and foiled in the end. The irreparable ruin of Rome is graphically described and even set forth to the eye {#Re 18:21} by a notable gradation. An angel, a mighty angel, taketh a stone, a great stone, which he not only casteth, but thrusteth into the bottom of the sea, whence it cannot be buoyed up. This angel might well be Luther (with his book de Captivitate Babylonica; confer #Jer 51:63), whom God strangely preserved from the rage of Rome and hell; like as he did from that deadly danger by the fall of a stone, whereof Mr Fox writeth thus: "Upon a time," saith he, "when Luther was sitting in a certain place upon a stool studying, a great stone there was in the vault over his head where he sat; which being staid miraculously so long as he was sitting, as soon as he was up immediately fell upon the place where he sat, able to have crushed him in pieces, if it had lit upon him." But no malice of man or devil could antedate his end a minute, while his Master had work for him to do; as the two witnesses could not be killed till their business was despatched, #Re 11:7.

Ver. 4. I will smite every horse with astonishment] Great is the strength of the horse and the rage of his rider: Jehu marched furiously; Bajazet, the Great Turk, of his fierce and furious riding was surnamed Gilderun, or Lightning; but God can make the Egyptians to appear men, and not gods, and their horses flesh, and not spirit; "When the Lord shall but stretch out his hand" (and that is no hard matter of motion), "both he that helpeth shall fall and he that is helped shall fall down, and they shall all fail together," #Isa 31:8. See #Ps 76:5,6 "An horse is a vain thing for safety," #Ps 33:17, though a warlike creature full of terror; but safety or victory is of the Lord, #Pr 21:31 "In nothing be terrified," saith the apostle, #Php 1:28. The Greek word is a metaphor from horses when they tremble and are sore frightened; as it happened in the Philistines’ army, when the angels made a bustle among the mulberry trees, #2Sa 5:24; in the Syrians’ army, when the angels likewise made a hurrying noise in the air, of chariots, of horses, and of a great host, #2Ki 7:6; in the army of Sennacherib, when at God’s sole rebuke "both the chariot and horse were cast into a dead sleep," #Ps 76:6. Lastly, in the German wars against Zisca and the Hussites in Bohemia, where God smote every horse with astonishment, and his rider with madness; such a panic terror seized upon the enemies of the truth, though they came in with three potent armies at once, that they fled before ever they looked the enemy in the face. How this prophecy was literally fulfilled to the Maccabees, see #/RAPC 2Ma 10:30.

And I will open mine eyes upon the house of Judah] Who before seemed to wink, or to be asleep. Now will I awake, saith the Lord, Now will I arise, now will I lift up myself, #Isa 33:10, for the relief and rescue of my poor people; and that because they called them outcasts, saying, "This is Zion, whom no man looketh after," #Jer 33:17.

Ver. 5. And the governors of Judah] The dukes or chieftains ( יפלא); meaning the Maccabees, who wear not any kingly crown, but were only governors, rulers, commanders-in-chief, such as went before others; like as in the alphabet Aleph is the first letter; so,

“ Omega nostrorum Mors est, Mars Alpha malorum,”

saith the poet wittily.

Shall say in their hearts] i.e. Shall say heartily, from the root of the heart, and not from the roof of the mouth only. Profession of the truth and prayer (for so some make this verse to be) are not a labour of the lips, but a travail of the heart. The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the breast. As in instrument music, the deeper and hollower the belly of the lute or viol, the pleasanter is the sound; the fleeter, the more grating and harsh in our ears.

The inhabitants of Jerusalem shall be my strength] Though now there be few found in it; yet it shall be much repeopled and fortified; so that, under God, it shall be a fortress to the whole country; and the governors shall so take it to be: or thus,

There is strength to me and to the inhabitants of Jerusalem in the Lord of hosts their God] Every governor shall say so for his own particular (and this seems to me to be the better reading). The Maccabees did so, as appeared by their posy (whereof before), their prayers, and their singular success, as appears by their history and by Josephus. Deo confisi, nunquam confusi, They that trust in God shall never be confounded. "Our fathers trusted in thee, and they were delivered. O trust ye in the Lord for ever; for in the Lord Jehovah is everlasting strength." Look not down on the rushing and roaring streams, lest ye grow giddy; but look up to the heavens from whence comes your help, and fasten by faith on God’s power and promises. Faith unfeigned breeds hope unfailable, such as never miscarrieth. "O trust in him at all times, ye people," #Ps 62:8, for with God is wisdom and strength, #Job 12:13. Plutarch saith of the Scythians that they have neither wine nor music; but they have gods. Say that the saints have neither power nor policy as their enemies, yet they have all in God, who is more than all.

Ver. 6. In that day will I make the governors, &c.] This is the third similitude, whereof the Scripture is full; according to that, I will open my mouth in parables. These are of excellent use to adorn and explain; and yet they are evermore inferior to the matter in hand. They are borrowed from things well known and easy to be conceived; as here from a hearth of fire among wood; now we can all tell how great a matter (or wood) a little fire kindleth, #Jas 3:5. When Nero, for his pleasure’s sake, set Rome on fire, among other stately buildings that were quickly burnt down, the circus or race yard was one, being about half a mile in length, of an oval form, with rows of seats one above another, capable of at least 150,000 spectators, without uncivil shoulderings. "As the fire burneth a wood; and as the flame setteth the mountains on fire; so persecute them with thy tempest, and make them afraid with thy storm," saith the Church, #Ps 83:14,15. Thus they prayed, and thus it is here promised; and was accordingly performed in those first wars of the Maccabees; as appeareth in the first book of their story, and in Josephus. Diodati and others understand this text to be the apostles and evangelists, who should fill the world with wars and dissensions by preaching the gospel, #Lu 12:49, whereby the enemies should be ruined and the Church re-established, #Ob 18, through the spirit of judgment and of burning, #Isa 4:4. To which purpose Chrysostem saith, that Peter was a man made of fire walking among stubble. Basil was compared to a pillar of fire. John Baptist is by our Saviour said to be a burning and a shining lamp. And Elijah (in whose spirit the Baptist came) was a man of that transcendent zeal, that to heighten the expression thereof some have legended of him, that when he drew his mother’s breasts he was seen to suck in fire.

And Jerusalem shall be inhabited again in her own place] sc. Where she was built at first, and not in another near place, as Tyre was; and Rome is at this day quite off her old seven hills; so that a man may look for Rome in Rome. And Jerusalem that now is hath Mount Calvary in the very midst of it (which was anciently without the city), and not one hundred families of Jews are therein to be found. That they shall one day cast out therehence Gog and Magog, inhabit it in the old place, and have excellent strength and valour ministered by God to them, all equally for their common defence, none lifting up themselves above another, but all alike ascribing the glory unto God, is concluded by some and those not inconsiderable divines out of this and the following verses.

Ver. 7. The Lord also shall save the tents of Judah first] Or, as at first, sc. when they came out of Egypt, and had no strongholds to take to for their defence. "Lord" (saith Moses), "thou hast been our dwelling-place in all generations," #Ps 90:1. He was so of old, and ever will be; the faith whereof made the fathers well content to dwell in tents, #Heb 11:13, and those holy Rochabites, #Jer 35:7,8, till Nebuchadnezzar came up into the land, #Zec 12:11. But here God promiseth to deliver those Jews that dwelt in the open fields, without the city; and then afterwards to deliver Jerusalem itself from the rage of the Antiochi: and so he did (1 Maccab.) in a wonderful manner; they were helped indeed with a little help, #Da 11:34, to take away boasting; as it followeth.

That the glory of the house of David, &c.] That is, the glorious house of David, and the glorious inhabitants of Jerusalem, by an hypallage. {a} Non est gloriosior populus sub caelo, quam Iudaicus. There is not a more vain glorious people under heaven than the Jews are, saith Alsted. They were so of old, #Joh 8:33 Mt 3:9. Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune; so are the Jews. But God will teach them better things, and make him that glorieth glory in the Lord, #1Co 1:31.

{a} A figure of speech in which there is an interchange of two elements of a proposition, the natural relations of these being reversed. ŒD

Ver. 8. In that day shall the Lord defend, &c.] Prosequitur eandem sententiam, saith Calvin. He proceeds in the former argument to assure the feeble Jews (as Sanballat, that proud haughty scorner, called them, #Ne 4:2 Pr 21:24) of safety and protection. God will bless the righteous; with favour will he compass them as with a shield, #Ps 5:12. Now there is no coming at the body but through the shield, if well handled; no coming at the saints but through God’s own sides, as I may say. He beareth his people as on eagles’ wings, #Ex 19:4 De 32:11. Now the eagle carries her young upon her wings (and not between her talons, as other birds do), so that they cannot be shot but through the body of the old one. Oh the dignity and safety of a saint! Well might Moses sing, "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places," #De 33:29. Let all that would be safe indeed, as in a tower of brass or town of war, labour to be found written among the living in Jerusalem, #Isa 4:3, to be of the Church of the firstborn which are enrolled in heaven, #Heb 12:23, like as in Jerusalem were records kept of the names of all the citizens, #Ps 48:3. Get under God’s wing, and nothing can annoy thee. As if he be angry, where shall a man shelter? Brass and iron can fence him against a bullet or a sword; but if he be cast into a furnace of fire, it would help to torment him; if into a pit of water, to sink him. Now "our God is a consuming fire," #Heb 12:29, and his breath a stream of brimstone, #Isa 30:33. To run from him to other refuge is but for a man to run his head into a barrel of gunpowder for a shelter against the force of a fire kindled over him.

And he that is feeble among them] So that he cannot stand, but stagger (as the word importeth), as did Miles Cobelite, a Christian soldier, sore wounded, so that he reeled like a drunken man, and fell down many times, for want of strength. This man, drawing nigh to Amurath, the third King of the Turks, as he was viewing the dead bodies after a bloody fight, making as if he would have craved his life of him, suddenly stabbed him in the bottom of his belly with a short dagger which he had under his soldier’s coat; of which wound that great king and conqueror presently died.

Shall be as David] Who was a mighty man of valour (as Hushai told Absalom, and bid him beware, #2Sa 17:8), and had such a band of worthies about him as were not to be matched, #2Sa 23:8. These had a house by themselves to dwell and exercise feats of arms; as Lyra gathereth out of #Ne 3:16, where mention is made of the house of the mighty. The Maccabees, slighted as abjects, did greater exploits and got greater victories than David had done; and the condition of this poor people was to be shortly after (sc. under the preaching of Christ’s gospel) far better and happier than ever it had been under the rich and flourishing kingdom of David; for then they should be able to say, God’s grace is sufficient for me; his strength is made perfect in my weakness. I will glory in mine infirmities, that the power of Christ may rest upon me; for when I am weak, then I am strong. I can do all things, suffer all things, through Christ, that strengtheneth me. The weak shall say, I am strong, #Joe 3:10. And, indeed, how can they be otherwise, that have a mighty strong God, #Isa 9:6; a strong word, the Lord’s own arm, the power of God to salvation, #Ro 1:16 Ac 20:32; a strong spirit, #2Ti 1:7; strong consolations, #Heb 6:18; strong armour, both offensive and defensive, #Eph 6:18; and the name of the Lord as a strong tower, whereunto the righteous run and are safe, and where, waiting upon the Lord, they renew their strength, they mount up with wings as eagles, or rather as angels, #Pr 18:10 Isa 40:31.

For the house of David shall be as God, as the angel of the Lord before them] i.e. As Christ, the angel of God’s presence, and that went before the people in the wilderness. Such were those of the blood royal, and that succeeded David in the government; but especially such were the apostles, Christ’s mighties, who should be endued with so many graces in majesty, authority, strength, and truth, that men should receive them, Cornelius-like, as so many angels of God, yea, even as Christ Jesus, #Ga 4:14.

Ver. 9. I will seek to destroy] I will make inquisition and diligent scrutiny; I will draw them out of their lurking places to execution; as Saul went to seek David upon the rocks of the wild goats, #1Sa 24:2; those high, steep, and craggy rocks, which could not but be very tedious both to himself and to his soldiers to march in; but he was set upon it, and would leave no place unsearched. See his charge to the Ziphites to take knowledge of all the lurking holes where be hid himself, and to bring him word that he might seek him through all the thousands of Judah, #1Sa 23:23. The Lord need not do so to find out his enemies; for in him they live, move, and subsist, #Col 1:17, they are ever under his view, and within his reach. He sitteth upon the circle of the earth, #Isa 40:22, and can easily shake them out of it, as by a canvas. Yea, he sits in the height of heaven, and wherein they deal proudly, he is above them, #Ex 18:11, disclosing their cabinet counsels, as he did Benhadad’s, and blasting their designs.

To destroy all nations] God stands not upon multitudes; he takes not the tenth man, but destroys all nations, be they never so many of them that come against Jerusalem, that oppose or affront his people, either with their virulent tongues or violent hands. When a rabble of rebels shall set themselves against the Lord, and against his Christ, his mystical Christ, the Church, he will utterly destroy them; the word signifieth he will destroy them, ut nihil reliquum maneat, that there shall be no remainder of them. Woe, therefore, to the Church’s enemies; for their destruction ever goes with the saints’ salvation, #Php 1:28,29 Isa 8:9 Pr 11:8. God’s jealousy, #Zec 1:14, and justice, #2Th 1:6, will effect it surely, severely, suddenly.

Ver. 10. And I will pour upon the house of David] Pour, as by whole pailfuls; God is no penny father; no small gifts fall from so great a hand; he gives liberally, #Jas 1:15, and is rich to all that call upon his name, #Ro 10:12; abundant in kindness, #Ex 34:6, plenteous in mercy, #Ps 103:8; the grace of our Lord Jesus Christ hath over abounded (υπερεπλεονασε), hath overflowed all the banks, #1Ti 1:14, indeed, it hath neither bank nor bottom. Oh pray for that blissful sight, #Eph 1:18 3:18,19, that spirit of wisdom and revelation.

Of grace and of supplications] Or deprecations of that utter destruction that shall befall other nations. God will save his people, but so as by prayer, #Ps 32:6 2Ch 7:14 Zec 13:9, he will grace his own ordinance, draw many suitors, and derive many praises to himself. See #Eze 36:37 Ps 50:15 116:2. Some render it, a spirit of grace and of lamentations, sc. before the Lord, when they felt the nails, wherewith they had pierced Christ, pricking their own hearts, #Ac 2:37, punctually pricking and piercing them, κατενυγησαν τη καρδια (Bishop Andrews, 333).

And they shall look upon me whom they have pierced] Dacaru, whom they have daggered, or digged, as #Ps 22:16, him they shall look upon and lament, οψονται, κοψονται, their eye shall affect their heart, #Re 1:7 La 3:51; for the eye is the instrument both of sight and of sorrow; and what the eye never sees the heart never rues. The sun looketh upon the earth, draweth up vapours thence, and distilleth them down again; so doth the sun of the understanding; which, till it be convinced, the heart cannot be compuncted. Sight of sin must precede sorrow for sin. The prodigal came to himself ere he repented of his loose practices; men must bethink themselves, or bring back to their hearts (as the Hebrew hath it, #1Ki 8:47), ere they will say, We have sinned and dealt perversely, we have committed wickedness; see #Jer 8:6 Ps 38:18. An infant in the womb cries not because he sees not; but as soon as it comes into the light he sets up his note. Get, therefore, your eyes anointed with eye salve, with this spirit of grace and supplications; so shall you soon see (saith Mr Bradford, martyr) your face foul arrayed, and so shameful, saucy, mangy, pocky, and scabbed, that you cannot but be sorry at the contemplation thereof. It is the Spirit that convinceth the world of sin; neither can the waters flow till his wind bloweth, #Ps 147:18. A sigh is not breathed out for sin till the Spirit imbreathe the same into us.

And they shall mourn for him] Or, for it, viz. for their crucifying the Lord of glory in their forefathers, and having a great hand in it themselves; since their and our sins were thorns and nails that pierced him, the lance that let out his heart blood, &c. We bound him with cords; we beat him with rods; buffeted him with fists, reviled him with our mouths, nodded at him with our heads, &c. We were the chief actors and principal causes that set to work Judas, Pilate, &c. Oh stand a while with the devout women, and see him bleeding, groaning, dying, by the wounds that we gave him; and mourn affectionately over him, as here.

They shall mourn] With such outward pomp and rites as are used at funerals; as wringing the hands, beating the breasts, shaking the head, and the like external gestures and expressions of heaviness.

And shall be in bitterness] By inwardness of extreme grief; as when David’s heart was leavened with it, #Ps 73:21; it was soured with godly sorrow, and soused in the tears of true repentance. So Peter went forth and wept bitterly, #Mt 26:15; waters of Marah flowed from Mary Magdalen’s eyes, which were as a fountain for Christ’s feet: here sorrow was deep and downright, producing repentance never to be repented of. The sorrow we conceive for an unkindness offered to Christ must not be slight and sudden, but sad and soaking; like that of the Israelites met at Mizpeh, when they drew water before the Lord, #1Sa 7:6, whereunto the prophet Jeremiah seemeth to allude when he seriously wisheth that his head were waters, #Jer 9:1, and David, with his river of tears, #Ps 119:136. His heart was soft and soluble. Now softness of heart discovers sin; as the blots run abroad and seem biggest in wet paper; and as when the cockatrice egg is crushed it breaks forth into a viper, #Isa 59:5. Now to make and keep the heart soft and tender, the consideration of Christ’s dolorous passion must needs be of singular use and efficacy; as the sight of Caesar’s bloody robes brought forth greatly affected the people of Rome, and edged them to revenge. The hardest heart, soundly soaked in the blood of Christ, the true scape goat, cannot but relent and repent for such a horrid villany.

As one that mourneth for his only son…for his firstborn] sc. With a funeral sorrow; such as was that of the Shunammite, of the widow of Nain, and of Rachel, who refused to be comforted. There is an ocean of love in a father’s heart; as we see in Jacob towards Joseph, in David towards Absalom, in the father of the prodigal, &c. Christ was God’s only Son in respect of his Divine nature; he was also the firstborn among many brethren. And yet "God so loved the world," &c. So? how? So as I cannot tell how; for this is a Sic So, without a Sicut: In the same way, even so should our sorrow be, for having a wicked hand in his dolorous death. The prophet here seems to be at a stand, as it were, whence to borrow comparisons to shadow it out by. Great is the grief of children for their deceased parents, as of Joseph for Jacob, #Ge 50:1, he fell upon his father’s face, as willing to have wept him alive again if possible. So our Edward I, returning from the wars in Palestine, rested himself in Sicily; where the death of his son and heir coming first to his ear, and afterwards of the king, his father, he much more sorrowed his father’s departure than his son’s; whereat King Charles, of Sicily, greatly marvelled, and, demanding the reason, had of him this answer: The loss of sons is but light, because they are multiplied every day; but the death of parents is irremediable, because they can never be had again. Thus he. Howbeit, love rather descendeth than ascendeth, and Abraham could better part with his father, Torah, than with his son, his only son Isaac, whom he loved, #Ge 22:2. Before he had him, Lord God, said Abraham, what wilt thou give me so long as I go childless? #Ge 15:2. His mouth was so out of taste with the sense of his want, that he could relish no comfort. But now to be bereft of him, and that in such a manner, as he might conceive by that probatory precept, #Ge 22:2, this must needs go to the very heart of him, for though he had put on grace, yet he had not put off nature. Both Jacob and Jacob’s father (as Junius understandeth that passage, #Ge 37:35) wept savourly for Joseph, and would go down into the grave unto their son mourning. True it is, that the loss of some wife may be greater than the loss of some son (Abraham came from his own tent to Sarah’s tent to mourn for her, #Ge 22:2, and she was the first that we read of in Scripture mourned for), but the prophet here speaketh of the mourning of husband and wife together; and they can lose no greater outward blessing than their firstborn, if an only one especially.

Ver. 11. In that day shall there be a great mourning in Jerusalem] Magnificabitur luctus (so the Hebrew hath it), their mourning shall be greatened, their heaviness heightened, they shall rise in their repentance above all that is ordinary. The casuists and schoolmen affirm sorrow for sin to be the greatest of all sorrows. 1. In conatu: in the effort, the whole soul seems to send springs into it, out of every faculty. 2. In extensione: in the strain, it is a spring which in this life more or less is continually dropping; neither would God have the wounds of godly sorrow to be so dosed up at all, as not to bleed afresh upon every good occasion. 3. In appreciatione: In understanding, the true penitentiary doth ever judge that a good God offended, a Saviour crucified, should be the primo cause of greatest grief. 4. In intensione: in aim, for intention of displicence in the will; there being no other things with which, or for which, the will is more displeased with itself than for sinning against God. There is more cause of grief, say they, for sinning than for the death of Christ; because therein was aliquid placens, pleasing anyone but sin is simpliciter displicens, simply displeasing. But is it not godly mourning, may some say, unless it be so great? I answer, that other mourning may make more noise, like a dashing shower of rain, or a land flood that by a small shallow channel comes down from a hill. When a man mourns for his only son, or the like, this comes from God as a judgment; it comes downhill, as it were, hath nature to work with it, and nothing to hinder it; but this mourning and melting over Christ is as a stream that goeth uphill, and through many reeds and flags, as Mr Cotton expresseth it.

As the mourning of Hadadrimmon in the valley of Megiddo] Where good Josiah was slain, and where the people saw, to their unspeakable grief and heart break, family, Church, and commonwealth plucked up by the roots in the loss of that one man, who was the very breath of all their nostrils, as Jeremiah sadly acknowledgeth in his Lamentations, composed on that very occasion, and when he died, all their prosperity here died with him; and themselves were no better than living ghosts, walking sepulchres of themselves; a being they had, but not a life; those that before seemed to touch heaven with their finger, fell down to the earth as if they had been planet-struck, as Budaeus speaketh of the French courtiers at the death of Louis XII— nunc humi derepente serpere sideratos esse diceres. When Augustus died, orbis ruinam timueramus, saith Paterculus, we thought all had been lost, and that the world would have fallen about our ears. When our Edward VI (that second Josiah) was taken away, Cardan sung this sorrowful Epicedion;

“ Flete nefas magnum, sed tote flebitis orbe

Mortales; vestrum corruit omnis honos.”

Ver. 12. And the land shall mourn] Not the generality of the Jews (unless it be at their last general conversion, that resurrection from the dead, as it is called, #Ro 11:15), but the elect according to grace, who are here called the land, because more esteemed by God than all the other Jews besides; for he reckoneth of men by their righteousness, as he did of Lot at Sodom.

Every family apart] To show the soundness of their sorrow, the sincerity by the secrecy; for Ille dolor vere qui sine teste dolor. He grieves with a witness that grieves without a witness. There is a worldly sorrow that hardeneth the heart, and indisposeth it for repentance; as did that of Nabal. There is also a hellish sorrow, a desperate grief for sin, poenitentia Iscariotica, as was that of Judas. There is no birth without travail; but some children die in the birth, are killed with the pains of the labour. Lastly, there is a sorrow according to God (η κατα Θεον λυπη, #2Co 7:10), whereby we weep kindly after God, inquiring the way to Zion, with our faces set thitherward, and renewing our covenant, #Jer 50:4,5 "Against thee, thee only, have I sinned," saith David, #Ps 51:4. Lo, there lay this pinch of his grief, that he had offended so good a God. It was the myrrh and its scent that Christ had dropped on the bars of the door, that waked the drowsy spouse, and made her bowels fret, Cant. v. This made her first weep in secret, and then seek out after him whom her soul loved. She first went to inquire of the Lord, as Rebecca did, #Ge 25:22, and then she hears from him those sweet words, #So 2:14 "O my dove, that art in the clefts of the rocks," that hast wrought thyself a burrow, a receptacle of rest in the Rock of Ages, "in the secret places of the stairs," whither thou art retired, as for security so for secrecy, to mourn as a dove, and to pray for pardon. Show me thy face, which now appeareth most orientally beautiful, because most instamped with sorrow for sin; "let me hear thy voice," which never sounds so melodiously as when thy heart is broken most penitentially; "for sweet is thy voice, and thy countenance comely."

And their wives apart] Sarah had her peculiar tent, #Ge 24:67, wherein she dwelt, #Ge 18:6, and died, #Ge 23:2. Rebecca, likewise, had her retiring room, whither she went to inquire of the Lord, #Ge 25:22. Rachel and Leah had their several tents, apart from Jacob’s, #Ge 31:33. Miriam and her women do apart by themselves praise God for deliverance, #Ex 15:20 "I and my maidens will fast likewise," saith Esther, #Es 4:16. In a time of solemn humiliation, "let the bridegroom go forth of his chamber, and the bride out of her closet," #Joe 2:16. See #1Co 7:5. Among both Jews, Greeks, and Romans, the women were separated from the men in public acts and assemblies, in times of common calamity especially, as may be gathered out of Plutarch, Athenaeus, Virgil, Livy. Stratae passim Matres crinibus Templa verrentes, veniam irarum coelestium exposcant, saith he; The men by themselves, and the women by themselves, sought to appease the angry gods— ad templum non aequae Palladis ibant Iliades -(Virg.). Here they are severed, to show that they wept not for company, sed sponte et proprio affectu, as Calvin hath it, but of their own accord, and out of pure affection; they freely lamented, not so much for Christ’s dolorous death, as for that themselves had a chief hand in it, and were the principal causes of it. The best kind of humiliation is to love and weep, as that woman did, #Lu 7:38, who made her eyes a fountain to wash Christ’s feet in, and had his side opened for a fountain to wash her soul in, as it is #Zec 13:1.

Ver. 14. All the families that remain] Out of every family of this people God will have some converts, "A remnant according to the election of grace," #Ro 11:5. A thing so incredible, that to persuade it the prophet may here seem to some profane person to use more words than needeth.

Chapter 13

Ver. 1. In that day there shall be a fountain opened] Nunc fructum poenitentiae adiungit, saith Calvin here. This is the fruit of their repentance. No sooner mourn they over Christ, but they are received to mercy. "I said, I will confess my transgressions unto the Lord: and" (or ever I can do it) "thou forgavest the iniquity of my sin," #Ps 32:5; that is, both the sting and stain of it, the guilt and the filth, the crime and the curse. Repent, and your sins shall be blotted out, saith Peter to those nefarious kill-Christs, #Ac 3:19. God will cross the black lines of your sins with the red lines of his Son’s blood, #1Jo 1:6. A fountain shall be opened; not a cistern, but a spring; a pool better than that of Siloam, which is by interpretation, Sent, #Joh 9:7, and so a type of Christ, who "loved us, and washed us from our sins with his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen," #Re 1:5,6. To seal up this matchless mercy to us, he sent first, by the hand of his forerunner, and baptized those that repented for the remission of sins, #Mt 3:2 Ac 2:38, and afterwards he set wide open this blessed fountain, this laver of "regeneration, and renewing of the Holy Ghost," #Tit 3:5. Saying by his ministers to every believer, as once to Paul, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord," #Ac 22:16; whereunto salvation is promised, #Ro 10:18 Joe 2:22. Baptism also is said to save us, #1Pe 3:21, sc. sacramentally, for it sealeth up salvation to the believer, #Mr 16:16, and is of perpetual and permanent use to him, for that purpose, his whole life throughout, ut scaturigo semper ebulliens, as a fountain bubbling up to eternal life. Here then the sacrament of baptism is prophesied and promised. And hence, haply, the baptism of John is said to have been from heaven, #Mt 21:25. All the Levitical purifications pointed to this king’s bath of Christ’s meritorious blood, this everflowing and overflowing fountain, for the grace of our Lord Jesus hath abounded to flowing over (as St Panl’s expression is) with faith and love which is in Christ Jesus. Neither can it ever be dried up, as was the river Cherith, the brooks of Tema, &c., but is an inexhausted fountain, a fresh running spring, for all that have but a mind to make toward it. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther; Christ is still as fresh and sovereign to me as if this very hour he had shed his blood. He was the Lamb slain from the beginning of the world; and shall be so to the end thereof. Cruci haeremus, sanguinem sugimus, et intra ipsa Redempteris nostri vulnera figimus linguam, saith Cyprian of the Lord’s Supper; i.e. We cleave to the cross at this holy ordinance; we suck Christ’s blood, we thrust our tongues into the very wounds of our Redeemer, and are hereby purged from all pollutions of flesh and spirit.

To the house of David, and to the inhabitants of Jerusalem] i.e. To all sorts and sexes of penitents, be they noble or ignoble, strong Christians or weak, {#Zec 12:8} none shall be secluded from this fountain, thus opened or exposed to all, not sealed and shut up, as that #So 4:12 "God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him," #Ac 10:34,35.

For sin and for uncleanness] i.e. For all sorts of sins, though they be such as in their desert do separate us from communion with God and company of men, {#Le 12 Le 15} render us worthy to be excommunicated, proscribed, and banished out of the world, as pests and botches of human society, by a common consent of nations; as the obstinate Jews are at this day for their inexpiable guilt in crucifying Christ. The Vulgate here hath it, Ad ablutionem peccatoris et menstruatae, For washing clean the sinner and the menstruous woman; alluding (as doth also the Chaldee) to the waters of expiation made of the ashes of a red cow, #Nu 19:11,17; see the note there; and importing the purging both of he-sinners and she-sinners; or, as some will have it, both of actual and original sin. Lo, this is the virtue of Christ’s merit and spirit, #1Co 6:10,11, far beyond that of Abanah and Pharpar, of Jordan and Siloam, which yet are said not only to wash and scour, but also to heal and cure. The Saracens naturally stink like goats; but by washing themselves and their children in the pool of Siloam they become sweeter. The Turks make use of it to sharpen their eyesight. At Cyzicum there is a well called Cupid’s well, the water whereof is said to quench the fire of lust. This is better yet than those baths of Rome, concerning which Seneca no less wittily than truly complained, Postquam munda balnea inventa sunt, spurciores sunt qui lavant; or those wanton baths of upper Baden, in Helvetia, much frequented, yet not so much for health as filthy pleasure. "They that are in Christ have crucified the flesh with the affections and lusts," #Ga 5:24; they are not only washed from their wickedness, #Jer 4:14, but bereft of their swinish natures, ne tanquam sus ad volutabrum, not as a pig returning to his watering hole. #2Pe 2:22.

Ver. 2. I will cut off the names of the idols] Heb. of the fray bugs, gnatsabim terriculorum, scarecrows (as they are likewise called, #1Sa 31:9 1Ch 10:9 Ps 115:4; in contempt, as Priapus in Horace— furum aviumque, Maxima formido —), or, grievous idols, as #Ps 16:4, because they tormented the minds of the superstitious, and put them to great pains to no purpose; as is to be seen in Popish pilgrims, who though used hardly, and lose much of their estates and other comforts, yet satisfy themselves in this, I have that I came for, viz. the sight of a dumb idol, as Calvin noteth on that place, Seek ye my face. Now of these idols and monuments of idolatry, these Balaam’s blocks, the Lord here promiseth to rid the land, as he did under the Maccabees. And as in the primitive Church he did by the Christian emperors, styled therefore by the superstitious Iconomachi and Iconoclastae; and of late, by the renowned reformers, as at Geneva, Bern, Basle (where they were burnt all together on an Ash Wednesday of God’s own making), and here in England by the command of King Edward VI; who the self-same day obtained a signal victory at Mussleborough Field.

And they shall no more be remembered] Unless it be with shame and detestation, as #Eze 16:61 Ps 16:4 Ho 14:8. Ephraim shall say, What have I to do any more with idols? He shall pollute the idols which he once perfumed, and say unto them, "Get you hence," #Isa 30:22. I was an obstinate Papist (saith Latimer of himself) as any was in England, and a gross idolater, &c. But after that he came to a sight of his error, he so far forth abhorred idols, that being brought forth after he was condemned to die to see a procession, he ran as fast as his old bones would carry him to one Spencer’s shop near Carfax, in Oxford, and would not once look toward it (Act. and Mon. fol. 1230).

And also I will cause the prophets] So they will needs be called and counted; when as they are no better than unclean spirits, {See Geneva on "Zec 13:2"} or at least are acted and set on work by that unclean spirit, the devil, {#Mt 12:43 Mr 1:26 Joh 8:44 Re 16:13} {See Trapp on "Mt 12:43"} {See Trapp on "Mr 1:26"} {See Trapp on "Joh 8:44"} {See Trapp on "Re 16:13"} indeed, they are false prophets, #Mt 7:15, false teachers, "who privily bring in damnable heresies," #2Pe 2:1, vanae orationis, cui nulla veritatis vel virtutis ratio subest, sunt artifices stulte loquaces et garruli, saith Montanus; they are loud and lewd liars, inspired by that unclean spirit, the father of lies, ut impurati impurent alios et seducant seducti (Junius in loc.), that being themselves defiled and seduced, they may defile and seduce others. For by corrupt teachers Satan catcheth men; as a cunning fisher by one fish catcheth another, that he may feed upon both.

And the unclean spirit to pass out of the land] This connection is worthy to be noted, saith reverend Calvin here, because it shows us the source of all errors, viz. the letting loose the reins to perverse teachers. I confess, saith he, we are apt enough of ourselves to run after falsities, such is the corruption of our natures. Sed interea ubi grassatur licentia quidvis docendi, necesse est corrumpi totam pietatem, et sic misceri omnia ut nihil differat lux a tenebris, &c. But where in matters of religion every man may think what he lists, and utter what he thinks, and defend what he utters, and publish what he defends, and gather disciples to what he publisheth, this libertas prophetandi, this liberty, or licentiousness, rather, of prophesying (alas, poor England!) must needs bane the Church, and bring in confusion. God therefore here gives us to know that a Church cannot stand unless false teachers be forbidden to turn the truth into a lie, and to prate at their pleasure against the word of God; and this, saith he, is diligently to be noted. Videmus enim ut hodie nebulones quidam, &c.; For we see how at this day certain vile persons take it up for a principle that the Church is not free unless every man may be suffered to preach or broach what he pleaseth; and that it is greatest cruelty to punish a heretic, and not to give him leave to blaspheme the truth. But the prophet here showeth that the Church of God cannot be kept in pure state, nor stand entire and safe, unless the rashness and impudence of such be restrained as dare pervert sound and sincere doctrine. Thus he.

Ver. 3. And it shall come to pass, that when any shall yet prophesy] Here the prophet showeth how God will effect the former promise. He will first give unto his people a spirit of judgment, and then a spirit of burning, as #Isa 4:4, so that they shall be able to discern both good and evil, and not be led away with the error of the wicked, to fall from their own steadfastness, #Heb 5:14 2Pe 2:17. They shall also be adeo perciti zelo, so carried on by zeal of God’s glory, and so blessedly blown up, as I may so say, in his cause, that they shall fall upon their dearest relations in this case, and labour to bring their own children to condign punishment, according to the law of God in that behalf provided, #De 13:8,9. Neither let any object here, that this is Old Testament: we find no such thing in the gospel, for the prophet here speaketh of the times of the gospel {#Zec 12:10} and of the kingdom of Christ. Sequitur ergo, saith Mr Calvin here well and worthily, non mode legem illam fuisse Iudaeis positam, quemadmodum nugantur fanatici homines, qui vellent hodie sibi permitti orbis, turbandi licentiam; sed extenditur ad nos etiam eadem lex. It followeth, therefore, that that law, #De 13:9, was not made for the Jews only (as some brain sick people conceit it, who would fain get leave to trouble the world with their fopperies), but the same law extendeth itself even to us; for if at this day thieves, and witches, and adulterers, &c., are held worthy of punishment, how much more are heretics, seducers, blasphemers, who poison men’s souls, rob God of his glory, confound the whole order of the Church, &c. See #Ro 13:4 1Pe 2:13,14, and hold to that old rule, Non distinguendum, ubi scriptura non distinguit, Men must not distinguish where the Scripture doth not.

That his father] In whose heart there is naturally an ocean of love to his own child, as we see in David toward Absalom, in old Andronicus, the Greek emperor, in our William the Conqueror, and Maud, his wife, toward their unnatural son, Robert Curtuoise, whom she maintained out of her own coffers in his quarrel for Normandy; which the king her husband knew, and took as a cause rather of displeasure than of hatred, as proceeding from motherly indulgence for advancing their son.

That begat him] This is twice here repeated, for honour’s sake, to these zealots, who had forgotten all natural and carnal respects for the vindication of God’s glory and his sincere service. See #Mt 10:37. {See Trapp on "Mt 10:37"}

Thou shalt not live] sc. To do more mischief, and to draw more souls to the devil. Non Catilinae te genui sed partita, said Aulus Fulvius, when he slew his own son taken in Catiline’s conspiracy; I begat thee not for Catiline, but for thy country. More to be commended a great deal than Philip II, that bloody King of Spain, who said openly, that he had rather have no subjects than Lutheran subjects; that he would not leave a Lutheran in his dominions; that if he thought his shirt smelt of that heresy, he would tear it from his own back; and out of a blind zeal he suffered his oldest son, Charles, to be murdered by the cruel Inquisition, because he seemed to favour our profession. For which noble exploit that mouth of blasphemy, the Pope, gave him this commendation, Non pepercit filio suo, sed dedit pro nobis: He spared not his own son, but gave him up for us. Oh horrible!

For thou speakest lies in the name of the Lord] Lies in hypocrisy, #1Ti 4:12 Re 2:24, doctrines of devils, depths of Satan, that artificer of lies, and father of them, #Joh 8:44, which yet he would fain father and fasten upon the God of Amen, or of truth, as he is called, #Ps 31:5; like as varletesses {a} beget bastards, and lay them at honest men’s doors to be kept: "Thou speakest lies in the name of the Lord." This is to substitute the devil in the place of God, or to transform God, so as that he should nothing differ from the devil. No wonder, therefore, though he that break the least commandment, and teach men so, be called least in the kingdom of heaven, #Mt 5:19, especially if he pretend God’s authority for it, as the false prophets of old, and the Swenckfeldian heretics slate entitle themselves, The confessors of the glory of Christ; for this is the highest indignity, or rather contumely, that can be put upon God; it is a more detestable evil than to kill an innocent man; yea, to commit parricide, or treason. Imo quaecunque poterunt numerate scelera non pervenient ad hoc crimen, saith Calvin upon the text. Let sectaries and seducers look to it, those harmless, hornless creatures, as they would be accounted.

Shall thrust him through when he prophesieth] As Phineas did that stinking couple in the flagrancy of their lust, #Nu 25:8, and as Levi, in like case, consecrated himself to the Lord, even every man upon his son and upon his brother, #Ex 32:29. He said unto his father and mother (when God’s glory required it), I have not seen him, neither did he acknowledge his brethren nor know his own children, #De 33:9. All natural relations and self-respects should be drowned in the glory of God and the good of our own and other men’s souls. They should be even swallowed up thereby, as the fuel is by the fire, and as the sorcerer’s serpents were by Moses’ serpent, or the fat kine by the lean.

{a} A person of a low, mean, or knavish disposition; a knave, rogue, rascal. ŒD

Ver. 4. The prophets shall be ashamed every one of his vision] Of their Midianitish dreams, which they had first dreamed, and then told it for gospel to their fond neighbours. They shall be so clearly convinced, that they shall blush and bleed to think how they have been besotted, how many souls they have murdered, how often they have even straddled over hell’s mouth, and yet have been preserved, #2Th 2:10,12; {See Trapp on "2Th 2:10"} {See Trapp on "2Th 2:10"} This makes them shame and shent {disgrace} themselves in the presence of God and his people, saying, "O my God, I am ashamed, and blush to lift up my face to thee, my God; for our iniquities are increased over our head, and our guilt is grown up to the heavens," #Ezr 9:6. This was fulfilled in those scribes and Pharisees that afterwards became believers, and said, with Saint Paul, "Beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh," #Php 3:2,3. Luther revolted from the Popish religion which he had held and maintained, taking it for an honour to be called apostate by them; that is, as he interpreted it, one that had fallen from the devil, Qui fidem diabolo datam non servavit. Bugenhagius, when he first read Luther’s book de Captivitate Babylonica, pronounced it to be the most pestilent piece that ever was published; but afterwards, when he had better considered, he grew ashamed of that rash censure, and protested that Luther only was in the right, and all that held not the same that he did were utterly deceived. Latimer was of the like mind after that he had once heard Bilney’s confession. Vergerius, after he had read Luther’s books with purpose to confute them, Denckius and Hetserus, two great Anabaptists in Germany, retracted their former false doctrines, and repented of their licentious and abominable practices (Scultet. Annul.). The former of them, being converted by Oecolampadius, grew ashamed of his pretended visions, and died piously at Basle. The latter was beheaded at Constance for his multiplied adulteries: which first he sought to defend by Scripture, but afterwards died very penitently, confessing his former filthinesses, giving glory to God, and taking shame to himself. These two were learned men, well skilled in the Hebrew; and had joined their forces in translating the prophets into the Dutch tongue. But oh how few such as these and of that sort of people shall a man meet with today! Copp, indeed, that arch-ranter, Venereus ille furcifer, et Cleri dehonestamentum, is said to have newly set forth his recantation, which I have not yet seen, and therefore cannot tell what to say to it. Only I wish he deal not as Bernard Rotman, that first Anabaptist, and Islebius Agricola, that first Antinomian, did in Germany; who both of them, having condemned their own errors, and recanted them in a public auditory, printing their revocation, yet afterwards they relapsed into the same errors, and stoutly stood to them, when Luther was dead and more liberty was afforded, so hard a thing it is to get poison out when once swallowed down; and having once said yea to the devil, though but in a little, to say him nay again, when a man pleaseth; such a man especially, quem puduit non fuisse impudentem (Augustin), who had gloried in his shame and taken pleasure in his unrighteousness, #2Th 2:12 qui noluit solita peccare, who not wishing to become accustomed to sinning, as Seneca saith of some in his time, that is, none of the ordinary sort of sinners, but hath sought to out sin others, as unhappy boys strive who shall go furthest in the dirt.

I will not say but such, by the Almighty power of God, may be reclaimed, and made to see that there is no fruit to be had of those errors and enormities whereof they are now ashamed, since the end of those things (in the desert of them) is death, #Ro 6:21,22; but now being made free from sin, and become servants to God, they will have very great cause to be thankful to God for the cure; sith jealousy, frenzy, and heresy are held hardly curable, the leprosy in the head concludes a man utterly unclean, and excludes him the camp. Heresy is by the apostle compared to a precipice, vortex, or whirlpool, that first turns a man round, and then sucks him in, περιφερεσθε, #Heb 12:9, and by others to the Syren’s banks, covered with dead men’s bones, to Goodwin’s Sands, that swallow up all ships that come near them, or to the harlot’s house, whence few or none return alive, #Pr 7:26,27.

Ver. 5. But he shall say, I am no prophet] Ουκ ειμι μοναχος, I am no monk, no clerk, I am not book learned, was the ignorant man’s plea in Chrysostom’s time, and so it is still to this day; though it serves not his turn. But here the like speech is taken up for a better purpose. Hoc etenim principium est resipiscentiae, saith Calvin here. Here begins their repentance, viz. in a free acknowledgment of their ignorance and utter unfitness for the office they had usurped.

I am no prophet] As for self-respects, that my belly might be filled and my back fitted, Si ventri bene, si lateri (Horat.), I sinfully took upon me to be one, but I am a husbandman, and can better hold the plough than handle a text; feed and follow a flock of sheep than feed the flock of God (that have golden fleeces, precious souls), taking the oversight thereof, not for filthy lucre, but of a ready mind. #1Pe 5:2

For man taught me to keep cattle from my youth] q.d. Shepherdy and husbandry I have been ever trained up to, and can better therefore skill of than of preaching, which is certainly Ars artium et scientia scientiarum, the art of arts, the science of sciences, as one said; whereunto Melancthon addeth that it is the misery of miseries. And of the same mind was his colleague, Luther, when he said, A householder’s pains is great, a magistrate’s greater, but a minister’s greatest of all; and afterward added, that if it were lawful to him to leave his calling, he could with more ease and pleasure dig for his living, or do any other hard labour, than undergo a pastoral charge. The mystery thereof is not an idle man’s occupation, an easy trade, as some fondly conceit. The sweat of the brow is nothing to that of the brain; besides dangers on every hand for the work’s sake, and armies of cares, that give neither rest nor respite, but are ready to overwhelm a man, επισυστασις, #2Co 11:28, agmen subinde irruens (Illyr.). This made Luther affirm that a minister labours more in a day many times than a husbandman doth in a month. Let no man, therefore, in taking up the ministry, dream of a delicacy; neither let slow bellies either invade it or hold it (as Popish asses and some impudent Alastores today do) to pick a living out of it. It was an honest complaint of a Popish writer, We, saith he, handle the Scripture, tantum ut nos pascat et vestiat, only that it may feed us and clothe us. And Cardinal Cajetan, not without cause, cries out, that those among them that should have been the salt of the earth had lost their savour; and were good for little else but looking after the rites and revenues of the Church (Com. in #Mt 5). Now for such as these that serve not the Lord Jesus Christ, but their own bellies, that, like body lice, live upon other men’s sweat, or, like rats and mice, do no more but devour victuals and run squeaking up and down, good is the counsel of the apostle, "Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth," #Eph 4:28; let him earn it before he eat it, #2Th 3:10. This is hard to persuade those abbey lubbers, that live at ease in cloisters, feeding on the fat and drinking of the sweet; and those idol shepherds, that feed themselves and not the flock. O Monachi vestri stomachi. Erasmus truly told the Elector of Saxony that Luther, by meddling with the Pope’s triple crown and with the monks’ fat paunches, had procured himself so great ill-will among them. One of them brake out in a sermon into these angry words: If I had Luther here I would tear out his throat with my teeth; and then make no doubt with the same bloody teeth to eat my maker at the Eucharist. How much better were it for such false prophets with "quietness to work and eat their own bread," #2Th 3:14, than to drink the blood of other men with their lives (as David spake in another case, #1Ch 11:19), yea, with their souls, which perish by their insufficiency and gastrimargy! Sed venter non habet aures. But the belly hath no ears. Ease slayeth the foolish. Non minus difficulter a deliciis abstrahimur, quam canis ab uncto corio, among other scandals and lets of the Jews’ conversion this is not the least, that they must quit their goods to the Christian. And the reason is, for that in baptism they renounce the devil and all his works, part whereof (say the Papists among whom they live) are the Jews’ goods; being gotten either of themselves or of their ancestors by usury. Now this is such cold comfort to men of their metal, that they have little mind to turn Christian; and as little doubtless have such as, with these in the text, have got their living by lying; and through covetousness with feigned words made merchandise or prize of men’s precious souls, to return to the hard labour of husbandry or any other lawful but painful employment; yet this was done both in Wycliffe’s days by many friars that fell to him, and embraced his opinions, and in the reformation by Luther, many monks and nuns betook themselves to honest trades, renouncing their Popish vows and orders; yea, Scultetus reporteth that at Augsburg, in Germany, by the powerful preaching of Dr John Speiser, A. D. 1523, some harlots forsook the public stews, and married to honest men, lived chastely, and were great painstakering persons.

Ver. 6. And one shall say unto him, What are these wounds in thine hands?] Jerome here supposeth the false prophet crucified for his false doctrine, and thereupon thus questioned. This is better than that of the Popish interpreters, who will needs have it to be meant of Christ, and of his wounds on the cross, as a deceiver of the people, Οπλανος, #Mt 27:63, that deceiver to our very faces (Eustath.). Lucian the atheist villanously termeth him εσκολοπισμενον σοφιστην, the crucified deceiver; but the text is clear that the person here spoken to, and returning an answer, is the false prophet, now a true convert; as appeareth by his fruits, which he bears quick and thick; being like Aaron’s rod, soon changed from a withered stick into a flourishing tree. Ashamed he is at heart of his former falsities; and as in heart, so in habit he is altered; for he will no longer wear a rough garment, the garb of prophets in those days, to deceive, as the Capuchins and other orders of friars, or rather liars, at this day, #2Ki 1:8 Isa 20:2 Mt 3:4. He abrenounceth and abjureth, quasi conceptis verbis, his former profession of a prophet or chief speaker among others.

I am no prophet] But a plain husbandman, or a shepherd; that is all I can truly pretend to. And lastly, in this verse, having passed through the Church’s discipline as a seducer, he shall do as Joshua advised Achan, Give glory to the Lord my son, and confess thy sin, #Jos 7:19; he shall approve of the Church’s severity used for his correction, though he should go maimed or marked for it to his dying day. In point of seducement (saith Mr Cotton, descanting upon this text), if a man upon conviction shall see the wickedness of his way, and humble his soul before God, and give satisfaction to the Church and State where he shall be convinced, on such conviction and repentance we find liberty to pardon, but yet stigmatize him. But what reason had the convocation held at Oxford to set a brand of ignominy upon the cheeks of those outlandish divines that came to assist them, because they pleased them not in the point of priests’ marriage, which they defended? Or Bishop Laud for his Stigmata Landis on renowned Mr Prinne, for his constancy to the truth? How much better his predecessors, Stephen Langton, who crucified that pseudo Christ, who showed marks of wounds in his hands, feet, and sides, A.D. 1206, and Odo Severus, who burnt King Edwin’s concubine (whom he most doted on) in the forehead with a hot iron, and banished her into Ireland, A. D. 934.

Ver. 7. Awake, O sword, against my shepherd] A powerful expression, containing a commission given out to the sword by way of apostrophe.

Awake] Or, up, as the Septuagint; up and about, thou that hast long lain locked up in the scabbard. Thus the sword is of God’s sending; it is "bathed in heaven," #Isa 34:5 Eze 14:17 Jer 47:6,7. It is he that awakes it and sets it on work; he commands it, #Am 9:4, and ordereth it, #Jer 50:25. Let this patient us under it, as it did Job, #Job 1:15,17,21. Among philosophies the most noted sect for patience was that of the Stoics, who ascribed all to destiny.

O sword] Framea, which seems to come of ρομφαια (the Septuagint’s word here), by putting φ before ρ; or Gladie, which comes a clade, from destruction; like as the Hebrew word Chereb, from desolating and laying waste. Hence the sword is said to "contemn the rod," #Eze 21:10,13, that is, all lighter and lesser judgments, which are but its forerunners, and whereof it seems to say, What does this silly rod do here? Will not men stoop? Let me come: I will make them either bend or break; either yield, or I will have their blood.

Against my shepherd] i.e. Saith Calvin, against magistrates and ministers, God’s under shepherds and associates in feeding the flock, labourers together with him, #1Co 3:9. But because Christ is the great Shepherd, #Heb 13:20, and "the good Shepherd," #Joh 10:11, Optimus maximus, that is, God’s fellow companion, and yet, suspending his glory, became a man, to seek him out a flock in the wilderness; and afterwards laid down his life for his sheep, #Joh 10:11, underwent the deadly dint of God’s devouring sword put into the hands of those men of God’s hand, #Ps 17:13, who put him to many a little death all his life long, and at length to that cursed and cruel death of the cross: at which time the Shepherd was smitten and the sheep scattered, as this text is most fitly applied, #Mt 26:31; therefore I understand it chiefly of Christ, the chief Shepherd and Bishop of our souls, who "was wounded for our transgressions, and bruised for our iniquities," &c., #Isa 53:5. And this not by chance, or malice of his enemies only (though they laid upon him without mercy, nailing him to the tree in the hands and feet, which in all men are the most sensitive parts of the body, as being fullest of nerves and sinews, but in him much more as being of the finest temperature and most exquisite sense), but by the determinate counsel of God, as St Peter shows those kill-Christs, #Ac 2:28, and according to the Scriptures, that went before of him, and foretold all his passion, even to the casting of the dice upon his clothes, #Ps 22 Isa 53, by the reading of which lively description of Christ’s sufferings in that chapter, Johannes Isaac, a Jew, confesseth that he was converted to the faith of Christ, Hoc ego ingenue confiteor, ait ille, caput illud ad fidem Christi me adduxisse. He is called God’s Shepherd, because God anointed and appointed him to that office, putting a charge into his hands, #Joh 10:1-18 17:13-21, that he might tend them and tender them, and at length return them up again to his heavenly Father, without loss of any one. He is also called the Man by an excellence, that matchless man the chief of ten thousand; as his mother is called hagnalma, that famous virgin, whom all generations are bound to call blessed. He is Man God, both in one; and is therefore also called God’s fellow, or mate, as being consubstantial to the Father according to the Godhead, and very near akin to him according to the manhood, by reason of the hypostatical union of both natures into one person; the man Christ Jesus.

Smite the shepherd] That that blessed fountain of his blood {mentioned #Zec 13:1} may be opened, and the flock of God washed and healed and satiated, as the people were at the time when the rock was smitten and so set abroach; and as when God clave a hollow place in the jaw bone of the ass, so that there came water thereout, Samson drank and was revived, #Jud 15:19; and as when the alabaster box of ointment was broken all the house was filled with a sweet savour.

And the sheep shall be scattered] Scattered and scattered; shifting for themselves, and leaving Christ to the mercy of his enemies, who seized upon him, as so many carrion kites {a} upon a silly dove. Thomas (who once said, Come, lest us go die with him) disappears and is lost; Peter follows aloof off, but better he had been further off; John (if at least it were he) flees away stark naked for haste; Judas comes nearer to him, but to betray him with a kiss. But is this thy kindness to thy friend? Christ had indented with the enemy beforehand for their security, #Joh 18:8, so that they needed not have retreated so disorderly, and scattered as they did. But "the fear of man bringeth a snare," #Pr 29:25. Howbeit, man’s badness cannot break off the course of Christ’s goodness. For though they thus unworthily forsake him, and leave him at the worst (as they say), yet I will turn my hand, saith he, upon the little ones, i.e. I will recollect my dispersed flock (how little soever either for number, or respect in the world) and bring back my banished. So soon doth it repent the good Lord concerning his servants. He remembereth not iniquity for ever, saith the prophet, because mercy pleaseth him; and again, "He remembereth us in our low estates; for his mercy endureth for ever," #Mic 7:18 Ps 136:23. He looked back upon Peter when his mouth was now big swollen with oaths and execrations, and set him a weeping bitterly. He called for Thomas after his resurrection, and confirmed his weak faith by a wonderful condescension. He sealed up his love to them all again, restoring them to their ministerial employment; and not so much as once upbraiding them with their base dereliction but only with their unbelief. Lyra and other sense the text thus: I will turn my hand upon the little ones, that is, I will so smite the Shepherd Christ, that not only the sheep shall be scattered, but the little lambs also, even the least and lowest Christians, shall have their share of sufferings, shall feel the weight of my hand, shall pledge the Lord Christ in that cup of afflictions that I have put into his hand shall be conformed to the linage of God’s Son as his co-sufferers, that he may be the firstborn among many brethren, #Ro 8:29. And this was fulfilled in the persecutions that followed soon after our Saviour’s death. Eccle sia haeres crucis, saith Luther; and Persecution est Evangelii genius, saith Calvin. Persecution is the black angel that dogs the Church, the red horse that follows the white at the heels. And the comfort is, that God’s holy hand hath special stroke in all those afflictions, that are laid upon his faithful people, "I will turn mine hand."

{a} A bird of prey of the family Falconidae and subfamily Milvinae, having long wings, tail usually forked, and no tooth in the bill. ŒD

Ver. 8. Two parts therein shall be cut off and die] q.d. They shall, they shall, however strange or incredible this sad tidings seems to you; it shall be even so, take my word for it. "Behold the severity of God," #Ro 11:22. In the Greek it is the resection, or, cutting off (αποτομιαν), as a surgeon cutteth off proud and dead flesh. "The just Lord is in the midst thereof; he will not do iniquity," &c., #Zep 3:5. Fiat iustitia, ruat coelum, Let justice be done, let the heavens be destroyed, may seem to be his motto. In point of justice he stands not upon multitudes, #Ps 9:17. It is all one to him "whether against a nation or against a man only," #Job 34:29. National sins bring national plagues; heinous sins heavy punishments. In the universal deluge God swept away all, as if he had blotted out that part of his title, "The Lord, the Lord, gracious, merciful," &c., and had taken up that of Attilas, Orbis flagellum, the world’s scourge. Sodom’s sins were multiplied above measure; "therefore God took them away as he saw good," #Eze 16:49,50; and hath thrown them out (προκεινται), as St Jude speaketh, for an example suffering the vengeance of eternal fire. Herodotus, a heathen historian, saith the very same of the destruction of Troy, viz. that the ruins and rubbish thereof are set forth for an example of that noted rule, that God greatly punisheth great offences, and that heinous sins bring hideous plagues. Here we have two parts of three cut off in the land of Judea; as it happened at the last destruction thereof by the Romans; at which time more than a million of men perished, see #Mt 24:21. {See Trapp on "Mt 24:21"} And what think we shall become of Babylon the Great? Her sins reach up to heaven, whereunto they are even glued and fastened, as the word εκολληθησαν signifies, #Re 18:5, therefore she shall be brought down to hell with Capernaum (for flagitium et flagellum sicut acus et filium), therefore shall her plagues come in one day to confute their fond conceit of an eternal empire, death, and mourning, and famine, and she shall be utterly overthrown with fire; for strong is the Lord God who judgeth her, full able to effect it, seem it to Babel’s brats never so improbable or impossible, #Re 18:18. It was never besieged since it became Papal, but it was taken; whereas before it was held invincible. Sin that lieth at the bottom will easily undermine and overturn the walls, though never so strong built; as the voice from heaven told Phocas the murderer. The blood of that innocent Lamb of God lies heavily upon the whole nation of the Jews to this day. Their last devastation and present dismal dispersion is such, as that one of their own Rabbis concludes from thence that their Messiah must needs be come; and they must needs suffer so much for killing him.

But the third shall be left therein] A holy remnant kept for a reserve. Good husbands cast out all their grain into the oven, but keep some for seed. "But yet in it shall be a tenth," saith another prophet, #Isa 6:13: there shall be "two or three berries in the top of a tree, four or five in the outmost branches," #Isa 17:6. God’s elect are so very few, that the world shall wonder, #Isa 8:18, and even hoot to see Christ’s flock so very little, little, as our Saviour speaks, #Lu 12:22, as Israel stood like two little flocks of kids, when the Syrians filled the country, #1Ki 20:27. There were but a few names in Sardis; and many bad in the best Churches; as at Philippi, #Php 3:18. Christ wondered at one good Nathanael, as rara avis in terris; a rare bird in the earth, and when he comes, shall he find faith? How many, think you, shall be saved in this city? saith Chrysostom, in his fourth sermon to the people at Antioch. It will be a hard speech to you, but I will speak it: Though there be so many thousands, yet there cannot be found a hundred that shall be saved. And I doubt about them, too. And again, in his third sermon upon the Acts, he breaks out into this speech, Non arbitror inter sacerdotes multos esse qui salvi fiant, I do not think that there are many, no, not among the ministry, that can be saved, since many are called, but few are chosen; like as all the people were called together by Samuel, but Saul only was chosen king. Only the called according to purpose are elected, and shall be glorified, #Ro 8:28,29. Christ at the last day will do as Joshua did to find out who had stolen the Babylonish garment; there were many brought together, and all to find out one, #Jos 7:16-21 So, all shall then appear; out of them a small number deducted, that have heard of Christ. Out of them, those that have professed him, and out of them, those that have professed him in sincerity, and these will be Mithe mispar, a small few indeed. Hence they are called pearls, which are but few to the number of pebbles; jewels, which are but little to the lumber; strangers, that are nothing so many as homedwellers; sons of God, and of the royal blood; and of such there are but a few to common subjects. They are as a fold in a wide field; as a garden in a wild waste. Rari quippe boni, saith the poet (Juvenal). And Pauci sunt qui philosophantur, few there are who philosophize, saith Ulpian, the lawyer.

Ver. 9. And I will bring the third part through the fire] Few they were, but not faultless; they must, therefore, go through the fire, that there they may leave their dregs and dross behind them. For Quod ignis est auro, lima ferro, ventilabrum tritico, lixivium panno, sal carni, hoc tribulatio est viro iusto, saith Corn. a Lapide upon this text; that is, what the fire is to the gold, the file to iron, the fan to wheat, the soap to clothes, the salt to flesh, that is tribulation sanctified to a righteous man. God is said to have his "fire in Zion, and his furnace in Jerusalem," #Isa 31:9, to carry his through fire and through water, #Ps 66:12, from above to send fire into their bones, #La 1:13, to put them to the fiery trial, #1Pe 4:12; yea, he himself is a refiner’s fire unto them, and fullers’ soap. #Mal 3:2 {See Trapp on "Mal 3:2"} He knows them to be right gold, which will endure the seventh fire (alchemy gold will not so), and, therefore, he puts them to it; "that the trial of their faith, being much more precious than that of gold that perisheth, though tried in the fire, may be found to praise and honour and glory," #1Pe 1:7; himself, meanwhile, goeth with them into the fire and pulleth them out as a brand, #Zec 3:2 Non sic impii, not so the ungodly, #Ps 1:4. True it is, the trial of their works also shall be by fire, #1Co 3:13, and they shall give an account one day with all the world on a light flame about their ears, #2Pe 3:12. Then shall they find that the law they are judged by is a fiery law, the tribunal is of fire, #Eze 1:27, the judge a consuming fire, #Heb 12:29, his attendants seraphims, that is, flaming creatures, #Heb 1:7, his pleading with sinners in fire of flame (εν πυρι φλογος), #2Th 1:8, the place of punishment a lake of fire fed with a river of brimstone, #Isa 30:33, a formidable fire it is, fed with tormenting temper, and kindled by God’s own breath instead of bellows. Bellarmine is of the opinion that one glimpse of this fearful fire were enough to make a man not only turn Christian and sober, but hermit and monk, and to live after the strictest order that can be. Pope Clement V, upon the death of a nephew of his, and one of his catamites, {a} sent his chaplain to a conjuror, to inquire how it fared with him in the other world. The conjuror showed him to the chaplain, lying in a bed of fire in hell. This news so affected the wretched Pope, that he never held up his head, but, Nabal-like, died within a few days after it. But oh what a dreadful shriek gave his guilty soul, to see itself launching into an infinite ocean of scalding lead, and to think that it must swim naked therein for ever.

And will refine them as silver is refined] This is all the hurt he doth them by the fire; he hides pride from them, #Job 33:19, &c., and divides between the sin which he hates and the son whom he loves. For by this the iniquity of Jacob shall be purged; and this is all the fruit, the taking away of their sin, #Isa 27:9, which they may very well spare, and never hurt themselves. Surely, as one poison is antidotary to another, so is affliction to sin; when sanctified, it is no more penal, but medicinal; not a curse, but a cure: as oil of scorpions is good against the biting of scorpions; as the wine wherein a viper hath been drowned cureth a leprosy; as the juice of hemlock (a deadly plant) heals hot corroding ulcers, and assuageth the inflammation of the eyes; or as rhubarb, though full of choler, doth mightily purge choler. Moses neglected to circumcise his child (as we do our hearts, it is such a bloody work) till God met him and would have killed him. David could never see the benefit of affliction till God, by those sharp waters, had cleared up his eyesight. Gehazi’s leprosy cured him; his white forehead made him have a whiter soul. Surely, as the refining pot is for silver, and the furnace for gold, so is affliction to the soul. Corrections of instruction are the way of life, #Pr 6:23, but "he that refuseth correction despiseth his own soul," #Pr 15:32. Winds and thunder clear the air (whereof they are the besoms, saith Rupertus), so do crosses the soul. If the outward man decay, the inward is thereby renewed, #2Co 4:16; and the winter of the one is the spring of the other. As the viper, when he is lashed, casteth up his poison; so doth the good soul, when afflicted, purge itself from all filth of flesh and spirit, striving to perfect holiness in the fear of God. These Jews, after they had been in the Babylonish furnace for idolatry, hated and feared that sin as much as the burnt child dreads the fire. They would die any death rather than admit an idol. Josephus tells how stoutly they opposed Pilate and Petronius, that would have set up Caesar’s statue in their temples, offering their throats to the swords of the soldiers rather than they would endure that idol in God’s house. What God is now doing with them, and for them, in this long time of their sad desolation and dispersion, who can tell? There are those who think that, after much purging and proving, as here, God will gather a Church of them to himself; according to that which followeth; "They shall call upon my name, and I will hear them: I will say, it is my people," &c. And that upon their profession of Christ shall come the sorest time of affliction that ever was, #Zec 14:1,2, when Gog and Magog, with all his troops and armies, shall compass the beloved city, #Re 20:8,9. But the Jews shall get a glorious conquest; for God himself from heaven will miraculously fight for them, #Zec 14:3-5, together with all the holy angels, the ministers of his judgments, #Zec 14:5. Sure it is, that the Turks fear some such thing as this; and therefore they cannot abide that any Jew among them should turn Christian. In the year 1528 a certain Jew, dwelling in Constantinople, became a good Chrisitian, and was baptized; which the Turks understanding, were vehemently exasperated against him for it; fearing lest his conversion should prove prejudicial to their Mahometan religion, and, therefore, they apprehended and cruelly murdered him.

And try them as gold is tried] viz. That when I have tried them they may come forth as gold, #Job 33:10. Hence God’s people fall into manifold temptations, #Jas 1:2; they fall, they go not into them step by step, but are precipitated, plunged into them; and not into one of them, or a few, but into manifold temptations, or trials; yea, fiery trials, so afflictions are called, because thereby God proves what is in his people, #De 8:16 Re 2:10. Not to better his own knowledge of them either; for he knows all things, and is intimo nostro intimior nobis, #Joh 2:25 Ac 1:24 Heb 4:12. Artificers perfectly know the nature and properties of their own works, and shall not God see? #Ps 94:9,10. But tentat ut sciat, hoc est, ut seire nos faciat (August.), he trieth us, 1. That he may make discoveries of himself unto us, especially of his power and goodness; and so get him a name, as #Isa 63:11-13 2Co 12:9. Elijah would have water poured upon the sacrifices, yea, the altar covered therewith, that God’s power might the more appear, in consuming it with fire from heaven, and the people thereupon might cry, Jehovah, he is God! Jehovah, he is God! #1Ki 18:39: think the same here. 2. That he may make discoveries of us to ourselves, and to others; who are apt to misjudge and undervalue us; as not only Satan did, #Job 1:9, but even Elihu also (though otherwise a good man, and the best of his friends), xxxiv. 36. But when they see our holy carriage under the cross, they can say of us, as that centurion did of our Saviour, #Lu 23 "Verily, this was the Son of God"; and as one Culocerius, in the Church-histery, when he saw the piety and constancy of the martyrs, he cried out, Vere magnus est Deus Christianorum, The Christian’s God is a great God indeed. But as by afflictions we are made known to others, so to ourselves much more. We are apt either to overvalue or else to undervalue ourselves, till put to the trial; as is to be seen in the history of Saunders and Pendleton. Hard weather tries what health; wind and storms what sap; withered leaves soon fall off. Rotten boughs with heavy weights quickly break. Wooden vessels, set empty to the fire, soon break and leak; not so vessels of gold and silver. The best divination what men are is at the parting-way, as #Eze 21:21. When the fire comes to green wood it will appear what is within; when the pond is empty, what is in the bottom. It is not known what corn will yield

And will refine them as silver is refined] This is all the hurt he doth them by the fire; he hides pride from them, #Job 33:19, &c., and divides between the sin which he hates and the son whom he loves. For by this the iniquity of Jacob shall be purged; and this is all the fruit, the taking away of their sin, #Isa 27:9, which they may very well spare, and never hurt themselves. Surely, as one poison is antidotary to another, so is affliction to sin; when sanctified, it is no more penal, but medicinal; not a curse, but a cure: as oil of scorpions is good against the biting of scorpions; as the wine wherein a viper hath been drowned cureth a leprosy; as the juice of hemlock (a deadly plant) heals hot corroding ulcers, and assuageth the inflammation of the eyes; or as rhubarb, though full of choler, doth mightily purge choler. Moses neglected to circumcise his child (as we do our hearts, it is such a bloody work) till God met him and would have killed him. David could never see the benefit of affliction till God, by those sharp waters, had cleared up his eyesight. Gehazi’s leprosy cured him; his white forehead made him have a whiter soul. Surely, as the fining-pot is for silver, and the furnace for gold, so is affliction to the soul. Corrections of instruction are the way of life, #Pr 6:23, but "he that refuseth correction despiseth his own soul," #Pr 15:32. Winds and thunder clear the air (whereof they are the besoms, saith Rupertus), so do crosses the soul. If the outward man decay, the inward is thereby renewed, #2Co 4:16; and the winter of the one is the spring of the other. As the viper, when he is lashed, casteth up his poison; so doth the good soul, when afflicted, purge itself from all filth of flesh and spirit, striving to perfect holiness in the fear of God. These Jews, after they had been in the Babylonish furnace for idolatry, hated and feared that sin as much as the burnt child dreads the fire. They would die any death rather than admit an idol. Josephus tells how stoutly they opposed Pilate and Petronius, that would have set up Caesar’s statue in their temples, offering their throats to the swords of the soldiers rather than they would endure that idol in God’s house. What God is now doing with them, and for them, in this long time of their sad desolation and dispersion, who can tell? There are those who think that, after much purging and proving, as here, God will gather a Church of them to himself; according to that which followeth; "They shall call upon my name, and I will hear them: I will say, it is my people," &c. And that upon their profession of Christ shall come the sorest time of affliction that ever was, #Zec 14:1,2, when Gog and Magog, with all his troops and armies, shall compass the beloved city, #Re 20:8,9. But the Jews shall get a glorious conquest; for God himself from heaven will miraculously fight for them, #Zec 13:3-5, together with all the holy angels, the ministers of his judgments, #Zec 13:5. Sure it is, that the Turks fear some such thing as this; and therefore they cannot abide that any Jew among them should turn Christian. In the year 1528 a certain Jew, dwelling in Constantinople, became a good Chrisitian, and was baptized; which the Turks understanding, were vehemently exasperated against him for it; fearing lest his conversion should prove prejudicial to their Mahometan religion, and, therefore, they apprehended and cruelly murdered him.

And try them as gold is tried] viz. That when I have tried them they may come forth as gold, #Job 23:10. Hence God’s people fall into manifold temptations, #Jas 1:2; they fall, they go not into them step by step, but are precipitated, plunged into them; and not into one of them, or a few, but into manifold temptations, or trials; yea, fiery trials, so afflictions are called, because thereby God proves what is in his people, #De 8:16 Re 2:10. Not to better his own knowledge of them either; for he knows all things, and is intimo nostro intimior nobis, #Joh 2:25 Ac 1:24 Heb 4:12. Artificers perfectly know the nature and properties of their own works, and shall not God see? #Ps 94:9,10. But tentat ut sciat, hoc est, ut scire nos faciat (August.), he trieth us, 1. That he may make discoveries of himself unto us, especially of his power and goodness; and so get him a name, as #Isa 63:11-13 2Co 12:9. Elijah would have water poured upon the sacrifices, yea, the altar covered therewith, that God’s power might the more appear, in consuming it with fire from heaven, and the people thereupon might cry, Jehovah, he is God! Jehovah, he is God! #1Ki 18:39: think the same here. 2. That he may make discoveries of us to ourselves, and to others; who are apt to misjudge and undervalue us; as not only Satan did, #Job 1:9, but even Elihu also (though otherwise a good man, and the best of his friends), #Job 34:36. But when they see our holy carriage under the cross, they can say of us, as that centurion did of our Saviour, #Lu 23:47 "Verily, this was the Son of God"; and as one Culocerius, in the Church histery, when he saw the piety and constancy of the martyrs, he cried out, Vere magnus est Deus Christianorum, The Christian’s God is a great God indeed. But as by afflictions we are made known to others, so to ourselves much more. We are apt either to overvalue or else to undervalue ourselves, till put to the trial; as is to be seen in the history of Saunders and Pendleton. Hard weather tries what health; wind and storms sap the strength; withered leaves soon fall off. Rotten boughs with heavy weights quickly break. Wooden vessels, set empty in the fire, soon break and leak; not so vessels of gold and silver. The best divination what men are is at the parting way, as #Eze 21:21. When the fire comes to green wood it will appear what is within; when the pond is empty, what is in the bottom. It is not known what grain will yield till it come to the flail; nor what grapes, till it come to the press. Grace is like the stone chrysolampis, quem lux celat prodit obscurum, which shines brightest in the dark (Solinus). The skill of a pilot is unknown but in a tempest; the valour of a captain but in a battle; the faithfulness of a wife but in an assault. The wicked tried are found to be but reprobate silver; or, at best, but alchemy gold, that endureth not the seventh fire. They are αμφιβιοι, as crocodiles, chameleons, bats, spunges, &c. They murmur when tried, as #Ps 78:40,41; or curse, as Micah’s mother, #Jud 17:2; or fret, and howl upward, as wolves when hungry, #Isa 8:21; or faint in the day of affliction, as Saul, who lay upon the ground like a beast, #1Sa 28:20, or Nabal, who lay in his bed like a block; or desert God and his cause, as those renegades, #Da 11:32, and those in the Palatinate, who defected to Popery as fast as leaves fall off the trees in autumn. Many titular Christians among us were, in times of peace, but as wolves in a cage, but as lions tamed by art; they wanted nothing but liberty and opportunity to show their wolvish and worrying natures, which now these late shedding and discriminating times have sufficiently discovered. "Have all these workers of iniquity no knowledge? who eat up God’s people as they eat bread, and call not upon God," #Ps 14:4. They shall call upon my name, and I will hear them. No time for hearing of prayers and obtaining of suits like that of affliction. Those are mollissima fandi tempera, the time of affliction is the very time of supplication; then our hearts are largest, then God’s ear is most open. Then the saints may have anything for asking, #Ps 50:15 91:15. Thus Lot had Zoar at his request, #Ge 19:18-23. Paul had all the souls in the ship given him, #Ac 27:22-25 Jacob, greatly fearing to be bereft of his Benjamin, prayed, God give you bowels of mercy before the man, #Ge 43:14. He prayed it, and he had it, #Ge 43:30 "For Joseph made haste; for his bowels did yearn upon his brother," &c. God reserves his best comforts for the worst times; as the feast maker kept his best wine till the last, #Joh 2:10; as the mother brings forth ber conserves and cordials when the child is the most sick. Israel was never so royally provided for as in the wilderness. I will bring her into the wilderness and speak to her heart, #Ho 2:14. As a bone, once broken, is stronger after setting, and as lovers are never greater friends than after falling out; so is it between God and his people. Affliction exciteth devotion, as the bellows do the fire, and excited devotion prevaileth much, #Jas 5:16.

I will say, It is my people: and they shall say, The Lord is my God] By a gracious compliance they shall, with highest estimations, most vigorous affections, and utmost endeavours, bestow themselves upon that God that hath so far owned and honoured them as to strike a covenant with them; the fruits whereof are sure mercies, compassions that fail not, all the blessings of this and a better life. A covenant is the collection of many promises, as a constellation is the collection of many stars; and though it be (in sum) but one promise, "I will be thy God," yet it is such a one as comprehends all, and is therefore fifteen times, at least, mentioned in Scripture. It is the substance of the covenant of grace, saith Junius; the soul of it, saith Pareus; the head or top of it, saith Musculus; Deus meus et omnia, saith Luther, God is mine, all is therefore mine. But then, as God must be our All-sufficient, so we must be his altogether; and when he cries out, Who is on my side, who? "One shall say, I am the Lord’s; and another shall call himself by the name of Jacob; and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel," #Isa 44:5. Oh it is a blessed sign that God hath chosen us first, #1Jo 4:19, when we choose God, as #Ps 73:25, sincerely avouching him for our God. Sincerity (or evangelical perfection) is the only absolute condition of the covenant of grace, #Ge 17:1. God and the saints have ever judged of men by this: "Judge me, O Lord, according to mine integrity," saith David. The promises are made to it, #Ps 119:1 Mt 5:8. God’s eye is upon it, as in David the man after God’s own heart. He blesseth the little that such have, as in Nathanael, Cornelius, the eunuch. He passeth by their infirmities, as in Asa, #1Ki 15:14, and accepteth their services nevertheless, as #2Ch 30:19,20.

{a} A boy kept for unnatural purposes. ŒD

Chapter 14

Ver. 1. Behold, the day of the Lord cometh] Jerusalem had her day, and knew it not, #Lu 19:42 (Jerusalem was not Jerusalem, the vision of peace saw not the things that belonged to her peace); God therefore will have his day of vengeance, as she had of visitation. He hath his season, his harvest for judgment, #Mt 13:30; and when wickedness is ripe in the field he will allow it to grow no longer, lest it shed and spread, but cuts it up by a just and seasonable vengeance. These Jews were by their own confession the children of them which had killed the prophets, #Ac 2:23; and, by killing the Lord Christ with wicked hands, they had filled up the measure of their fathers, #Mt 23:31,32; what could therefore the Lord do less to a nation so incorrigibly flagitious than bring wrath upon them to the utmost, #1Th 2:16 "than send forth his armies and destroy those murderers, and burn up their cities?" #Mt 22:7. When God did this execution here mentioned is hard to say: whether by Antiochus Epiphanes, or rather Epimanes, as some truly called him, for that, being exceedingly mad against the Jews, he "persecuted the Church of God, and wasted it," #Ac 26:11 Ga 1:13. Or by the Roman spoilers at that last devastation under the command of Titus. Or by Cosroes, the Persian, and Homer, the Arabian, who successively harassed and razed Jerusalem, rifling the houses, ravishing the women, killing whom they pleased, and making the rest pay dearly for the very heads they wore; which servitude lasted till Godfrey of Bullin set them at liberty, so the Gloss here senseth it. Or lastly, by Gog and Magog, that is, by the Great Turk (for Magog is the Scythian nation, from whom came the Turks, lords of Meshec and Tubal, that is, of Cappadocia and Iberia; where they first began to reign), as is before hinted, I take not upon me to determine. Most comentators understand it to be the last overthrow of the Romans. The Spirit might have an eye to the Anti-christian persecutions of the orthodox professors of the Romish Edomites.

And thy spoil shall be divided in the midst of thee] Freely and fearlessly, none rising up to make them afraid, the vanquished shall be so disabled and dispirited. Thus the silly doves are glad to save themselves by flight, not fight; sometimes they sit in their dove cots, and see their nests destroyed, and young ones killed, not daring once to rescue or revenge.

Ver. 2. For I will gather all nations] The Romans, that styled and held themselves lords of all nations, and who had levied a mighty army out of all nations to fight against Jerusalem. See Joseph. B. J. III 1, 3. Or Gog and Magog, with all his armies and associates, #Eze 37:4-6, shall compass the beloved city, #Re 20:8,9. See #Zec 14:1. {See Trapp on "Zec 14:1"} Would any man take the Church’s picture? then let him, saith Luther, paint a silly poor maid sitting in a wood or wilderness, and compassed about with hungry lions, wolves, boars, and bears, &c., and in the midst of a great many furious men assaulting her every moment; let him give her, say I, that of Martial for her motto,

“ In me omnis terraeque, aviumque, marisque rapina est.”

And the city shall be taken] Non tamen ad exitium, sed ad exercitium. Not yet for destruction but for a lesson. I have forsaken mine house, I have left mine heritage (saith the Lord, #Jer 12:7). I have given the dearly beloved of my soul into the hand of her enemies. At which times there is usually, as at Athens when taken by Sulla, ανελεης σφαγη, a bloody butchery.

And the houses rifled] As at the sack of Constantinople by the Turks; where the soldiers are said to have divided money among themselves by whole hatfulls; and were therewith so enriched, that it is a proverb among them to this day, if any grow suddenly rich, to say, he hath been at the sacking of Constantinople. The Emperor had in vain many times with tears requested to have borrowed money of his covetous subjects, to have been employed in the defence of the city; but they would still swear that they had it not, as men grown poor for want of trade; which, in few days after, their enemies found in such abundance, that they wondered at their wealth, and derided their folly, that possessing so much, they would bestow so little in the defence of themselves and their country.

And the women ravished] These are the common calamities of war; in the lawless violence whereof those three commandments, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal," as they are ranked together in the law, so they are usually violated together; hence #Isa 13:16 "Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished." The Irish rebels bound the husband to the bedpost while they abused his wife before his face. In the time of King Edward III the French soldiers at Winchelsea, in Sussex, took their lustful turns upon a beautiful woman in the Church, and at the time of divine service, until they had turned her out of the world, as a learned man phraseth it, Donec mulier fatigata spiritum exhalaret While a weary woman to breath out her life. (Walsing.).

And half of the city shall go forth into captivity] An evil, an only evil, threatened #De 28:15-68, and fulfilled to the utmost upon this nation, so shamelessly, so lawlessly wicked, as can hardly be peered or paralleled. I have noted before, that this their last captivity and dispersion is such, as that one of their own Rabbis concludeth from thence that their Messiah must needs be come, and they must needs suffer so much for killing him. They used to say that there is still an ounce of the golden calf in all their public calamities. There is another thing lieth more heavily upon them to this day, were they but sensible of it. Let us be sending up, and sighing out for them that of the Psalmist, "Oh that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad," #Ps 14:7.

And the residue of the people shall not be cut off from the city] A remnant shall be reserved, as it were for royal use; whether a third part, as #Zec 13:8, or a half, as here, it is not much material; in numeris non est anxie laborendum, saith Calvin here; for the direct number it is neither here nor there, as we say. God shall reserve unto himself a set and select number. He who comforteth those that are cast down speaketh this to his, for encouragement. The Church may be shaken, not shivered; persecuted, but not forsaken; cast down, but not destroyed, #2Co 4:9.

Ver. 3. Then shall the Lord go forth, and fight against those nations] Some read it, among those nations; he shall be the Archistrategus, the commander-in-chief of those armies, which he hath brought together against Jerusalem, to revenge upon her the quarrel of his covenant. But I like the other way better; because it is purposely spoken for the comfort of saints in evil times. When therefore there is dignus vindice nodus, et periculum par animo Alexandri, as he was wont to say, when it is time for God to arise, that his enemies may be scattered, and those that hate him flee before him; he will arise and have mercy upon Zion; he will awake, as in the days of old; he will come forth from his holy place to the rescue of his praying people. "There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah," #Ps 76:3. There he appeared "more glorious and excellent than the mountains of prey." There he did, and there he will; for this is a common and current Scriptural medium. God shall fight against those nations, the very rod of his wrath, #Isa 10:9; which, after he hath worn to the stump, he will cast it into the fire. The wicked are called God’s sword, #Ps 17:13. But it will fall out with them as with that sword which Hector gave Ajax: which as long as he used it against his enemies it served for help and defence; but after he began to abase it to the harm of harmless beasts it turned into his own bowels.

As when he fought in the day of battle] With his own bare hand, as it were, #Isa 52:10, and in a miraculous manner, as he did for Israel at the Red Sea, for Joshua, Jehoshaphat, Hezekiah, &c., and as he shall do at that last great battle against Antichrist and his adherents, #Re 20:8-10, which is here haply pointed at. Let the Lord but arise only and his enemies shall be scattered; but if he once take hold of shield and buckler for defence, draw out the spear and sword, these weapons of offence, and appear as a man of war, #Ex 15:3, or as a Lord and victor of wars (so the Chaldee there hath it), he will charge through and through, he will "burn them together," #Isa 27:4, and in the same place, #2Sa 23:7.

Ver. 4. And his feet shall stand in that day upon the mount of Olives] That is, he shall so put forth his power for the defence of his people, as if he did visibly appear among them, and beheld the fight from the top of a mountain; like as Xerxes used to pitch his tent on high, and stand looking on his army when in fight, to encourage them, and to send out orders. From this mount it was that God departed, after many former departures, from Jerusalem, #Eze 11:23. And what wonder, when as Har Hamischa, the mount of unction, was become Har Hamaschith, the mount of corruption, #2Ki 23:13? the bold Jews having set up their idol in this mount Olivet, even in the sight of the Lord; so that he never looked out of the sanctuary but he beheld the vile hill of abominations. From this mount it was that our Lord Christ ascended into heaven, #Ac 1:11,12. There he was apprehended by the Jews, #Joh 18:1 Mt 26:30; there therefore it is prophesied that he shall stand against them by the Romans, say some, out of Joseph. B. J. vi. 3, and that when these things should come to pass the Jews might know that their utter destruction was near at hand. So God showed unto the Ninevites on what side their city should be taken; and what at that time should be the power and the attempts of the enemy against them, #Na 2:1-3:19, and yet neither of these repented for all this. Others, more probably, hold that here is promised such a powerful presence of God for the relief of his people as shall far exceed the glory that appeared the promulgation of the law, when the mouutains skipped like rams, and the little hills like lambs, #Ps 114:6; so terrible also was the sight, that Moses said, "I exceedingly fear and quake," #Heb 12:21. I also see and tremble at the resemblance (said a holy man) between that giving of the law and the requiring of it at the last day. In the one mount Sinai only was on a flame; all the world shall be so in the other. To the one Moses (that climbed up that hill, and alone saw it) says, "God came with ten thousand of his saints"; in the other, thousand thousands shall minister to him, and ten thousand thousands shall stand before him. Hereunto some refer that obscure passage in the next verse, "The Lord my God shall come and all the saints with thee," and that at the day of judgment Christ shall descend with all his angels into mount Olivet, which hangs over the valley of Jehoshaphat, that there he may plead with all nations, for his people, and for his heritage Israel, whom they have scattered, and parted their land, #Joe 3:2. Further they say, that mount Olivet shall then be shaken with a very great earthquake; so that it shall cleave in the midst, and leave a very great valley; it shall enlarge the valley of Jehoshaphat, that it may be able to receive those that are there to be judged by Christ. Thus Lessius, Sa, a Costa, a Lapide, who also citeth for his purpose, Clemens Remarius, lib. vii. Constit. Ap. cap. 33, speaking thus, Mons ipse Oliveti gloriae venientis cedet et in quatuor partes dissectus longissime diffugiet, ut tribunali iudicis theatrum totius orbis assistat, i.e. Mount Olivet shall give place to the glory of Christ when he cometh; and being cleft into four parts, it shall fly far asunder, to the end that the theatre of the whole world may stand before the tribunal of the judge. Thus he, and surely the following #Zec 14:6-8, &c., seem to favour this interpretation, and to have relation to the last day. But in prophecies not yet fulfilled, as this may be one, it is better and more sure to expect and stay for the explication by the event than to give it without any certain ground.

Ver. 5. And ye shall flee to the valley of the mountains] Or, ye shall flee the valley of the mountains, sc. of mount Olivet, made by God, {#Zec 14:4} by whom the Romans were set to work to garrison mount Olivet against the Jews; and, by digging down a great part of it, to fill up the brook Kidron, or the town ditch, and to bring a wall (wherewith they compassed about the whole city) through the midst of this mount; whereby the city was greatly pressed, and much annoyed. This mountain ye shall flee (as many of you as are Azal; that is, separated: confer #Ex 24:11 Isa 43:4), and repair to Pella, a place of rest provided for you. Not without some perturbation of spirit (though causeless), as in common calamities it happens; and the like shall befall the very elect also at the last day, till they have recollected themselves, till they remember that now their redemption draweth nigh.

And ye shall flee] sc. With utmost haste and fright; death being that terrible of terribles, as the philosopher calleth it, Nature’s slaughterman, hell’s purveyor.

Like as ye fled from before the earthquake] Which might be as sad and as sudden at that at Pleures, in Rhetia, A.D. 1618, Aug. 25, the whole town was overcovered with a mountain, which, with its most swift motion, buried 1500 people (Alst. Chronol.).

In the days of Uzziah king of Judah] Whether this earthquake occured just at that instant time when Uzziah offered incense, and was therefore smitten with leprosy (as the Jewish doctors affirm), I have not to say. But of the horror of it, besides #Am 1:1, Josephus relateth, that a mountain towards the west cleft in sunder and removed from its proper place the space of four furlongs, or half a mile; and farther it had proceeded, had not a great mountain towards the east stayed its course. Camden reporteth the like hereunto to have happened in Herefordshire, A. D. 1571, Cal. Martij 12; about six o’clock in the evening, a great hill lifted up itself with a huge noise, and ascending into a higher place, carried along with it trees, flocks of cattle, sheep cotes, walked about from Saturday night till Monday noon, overturned a certain chapel that stood in its way. This kind of earthquake philosophers call Brasmatia, shaking of the earth.

And the Lord my God shall come] q.d. Let scoffers doubt and deride, saying, "Where is the promise of his coming?" My God will effect with his hand what he hath spoken with his mouth, he will, he will, #Hab 2:8. There is an emphasis in the word "my" (q.d. The God whose I am, yea, ολως εκεινος, wholly his, as Aristotle saith of a servant), and another in the following apostrophe.

And all the saints with thee] The prophet, in a holy indignation at his hearers’ obstinace and untractableness, turns him thus to God; like as doth old Jacob, #Ge 49:18; and our blessed Saviour cried out with the people’s perverseness, #Mt 11:25,26. {See Trapp on "Ge 49:18"} {See Trapp on "Mt 11:25"} {See Trapp on "Mt 11:26"}

Ver. 6. And it shall come to pass in that day] That is, saith Diodati, after the destruction of antichrist, shall the Son of God come in, who shall bring the Church into its glory; where without any vicissitude or variation of day and night, of calamity and prosperity, of knowledge and ignorance, it shall enjoy eternal light by the sight of God, #Isa 60:19,20 Re 21:23 22:5. Thus he. Between this fall of antichrist and the consummation of all some place the full and final restoration of the Jews, and make this a description of that glorious Church they shall then erect. There shall be no darkness, but perpetual light. It shall not be, saith our prophet here, sometimes clear, sometimes misty, (variable and uncertain weather, now fair, now foul), but one day, not of day and night; for in the evening, when night is wont to come, it shall be light; as if he should say, it shall be always day and no night, ανεσπερος ημερα, a nightless day, a morning without clouds, a clear shining after rain, as David in another case, #2Sa 22:4, and as with the Hyperboreans, the whole half year is said to be but one continuous day; so that they sow and reap in a day.

Ver. 7. Which shall be known to the Lord] And that should suffice us, without further curious inquiries, de re nobis et toti mundo abscondita (Calvin), concerning the set times and the seasons which the Father hath put in his own power, #Ac 1:7. The Muscovites use to say in a dark point, in a difficult question, God and our great duke know all this; and in other talk, all we enjoy health, and life, and all from our great duke; therefore let us leave all to him. Should not we much more to God? Time hath already confuted those learned men, who from #Da 12:11 pitched their calculation for the Jews’ restoration upon the year 1650. Those that shall live a few years longer shall see what will become of their confidence, who have undertaken to prove, out of Daniel and the Revelation, that the prophetical numbers come to an end with the year of our Lord 1655, because then the seventh trumpet shall sound; and then the six thousand years from the creation of the world do expire, as they compute.

Ver. 8. Living waters shall go out from Jerusalem] i.e. Abundance of spiritual graces, frequently in Scripture compared to waters, for their cooling, cleansing, quickening property, #Isa 44:3 Eze 36:25 47:1 Joh 7:38. And of these waters, without all doubt, our baptism, ordained of God, is a figure and sacrament. "Living waters" they are called; that is, running, as a spring, not standing, as a pool. The godly esteem of life by that stirring they find in their souls, #Isa 38:15,16 "In all these things is the life of my spirit"; else they lament as over a dead soul. O live, live (saith a reverend man, Dr Harris), live quickly, live much, live long. Many live more in a day than others in a year; for life consisteth in action; and so much every man liveth as he acteth graciously. Up, therefore, and be doing something of worth; whereof ye may testify that ye have lived. And for this, get a principle of life, the spirit of life which is in Christ Jesus, and then, if ye live in the Spirit, ye shall also walk in the Spirit, #Ga 5:25, and not fulfil the lusts of the flesh, #Zec 14:16. The waters of the sea, though by their natural course they follow the centre, yet, by obedience to the moon, they are subject to her motion; and so turn, and return, ebb and flow, and are kept in continual motion, to keep them from corruption; so those that are spiritual, though naturally they are carried downward, and the best that of themselves they can do is but dead work; yet, so far as they are spiritualized, heavenlized, they are acting for God, and all their deeds are wrought in him, #Joh 3:21. It is their great care to wear out, not rust out; to burn out, not to be blown out; yea, to flame out, not to smother out; to serve out their generation, as David did, not to idle it out; to live their utmost, and not (as #Job 27:15,23) to be buried, before half dead.

In summer and winter shall it be] Such is the perennity and perpetuity of true grace; it ever flows—more perennis aquae, perpetual waters. As it is not like the river Araris, of which Caesar saith that it cannot with eyes be discerned whether it flows forward or backward, so slow and still is its motion; so neither is it like the brook Cherith, that dried up before the prophet, because there had been no rain in the land, #1Ki 17:7; or like the river Novanus, in Lombardy, which (saith Pliny) at every midsummer solstice swelleth and runneth over the banks; but at midwinter is clean dry; but as the waters of the sanctuary, #Eze 47:4,5, &c.; and as the pool of Siloam, which served all Jerusalem, and was for every use to the citizens; or Hezekiah’s water courses, #2Ki 20:20 Ne 3:15,16, whereunto some think that the prophet here alludeth. "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this he spake," saith the evangelist, "of the Spirit, which they that believe on him should receive," #Joh 7:38,39.

Ver. 9. And the Lord shall be king over all the earth] At the sounding of the seventh angel the kingdoms of this world shall become the kingdoms of our Lord and of his Christ; and he shall reign for ever and over, #Re 11:15,17. Cosmographers tell us that if we divide all the known world into 30 parts, the heathen’s part is as 19 of this 30; the Mahometans’ as six, the Christians’ as five only. And of those that profess the name of Christ, three parts, at least, of those five are possessed by idolatrous Papists; who say they believe in one only true God, but indeed set up many he saints and she saints, whom they adore with divine worship; and therein are no better than Pagans. Hence they are called Gentiles, #Re 11:2, and are said to worship devils, #Re 9:20 cf. 1Co 10:20. Cardinal Bembus saith of their St Francis, that he was in numerum Deorum ab Ecclesia Rom. relatus. At Rureround, in Gelderland, a play was acted by the Jesuits, A. D. 1622, under the title of the apotheosis of St Ignatius, the founder of that order. In the year 610 Boniface IV ordained the feast of All-saints, after that he had obtained of the emperor the idol temple at Rome, called the Pantheon; wherein he placed the Virgin Mary in the place of Cybele, the mother of the heathen gods. Now the time is yet to come (and oh that it were come!) that, all false worship laid aside and abandoned, the fulness of the Gentiles shall be brought in; and from the Jews, as some gather from this text compared with others, shall the gospel go out to all nations of the world, #Isa 2:3, who with one consent shall submit themselves to Christ. Asshur and Egypt, all those large and vast countries, the whole tract of the east and of the south, shall embrace the faith of Christ and be converted, #Isa 19:23-25 27:12,13 Mic 7:11,12 Ps 68:31 72:9-11 Re 21:14. O dieculam illam! O for a short time. Neither need we think it incredible; God can hiss for them and fetch them in suddenly; he can cause a nation to conceive and bring forth in one day, #Isa 66:8,9. A text that Cardinal Pole, in a letter to Pope Julius III, abused, by applying it to the bringing in of Popery again so umversally and suddenly in Queen Mary’s days.

Shall there be one Lord] Be the gods of the heathen good fellows, saith one, the true God is a jealous God, and will not share his glory with another. Be it that to Pagans and Papagans {a} there are gods many and lords many; to us there is but one God, and but one Mediator between God and man, the man Christ Jesus. As for all others, say we of them, as that heathen once did, Contemno minutos istos Deos modo Iovem propitium habeam, I care not for those petty deities, so long as Jehovah favoureth me. Hear, O Israel, saith Moses, #De 6:4, Jehovah, thy God, Jehovah is one. The Hebrew word there used for one hath Daleth, the last letter, which also stands in number for four, extraordinary great in the original; {Hebrew Text Note} to signify, say the Jewish doctors, that this one God shall be worshipped in the four corners of the earth.

And his name one] That is, one way of worship; all superstitions being abolished, see #Mic 4:5. Or, "his name," that is, his glory, as #Ps 8:1, his transcendant excellency shall be super eminent; he shall have a name above all names, that at the name of Jesus every knee may bow. Thus the word "name" is used both in divine and human authors, #Ge 6:1-4. Men of name, that is, of renown; so #Nu 1:16 16:2 Ac 1:15, the number of names, that is, of the chieftains that were fit to act in the election. Contrary whereunto is men without name, #Job 30:8, men written in the earth, #Jer 17:13, shrouded in the sheet of shame, and whose happiness it is to be forgotten in the city, #Ec 8:10.— ingloria vita recedit. So the poets call eminent and famous men Nomina, as Ovid doth Augustus:

“ Vive tibi, et longe Nomina magna fuge.”

And speaking of some famous person, he

saith,

“ Claros inter habens nomina clara viros.”

{a} A hostile formation:= Papist, Popish (with allusion to pagan). ŒD

Ver. 10. All the land shall be turned as a plain] Or, shall be compassed about as a plain, ut aequore plano, so the Tigurine translation. God shall enlarge the bounds of his Church; he shall lay all level, that people may come in amain from all parts. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough ways smooth, #Lu 3:5 "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellence of Carmel and Sharon, they shall see the glory of the Lord, and the excellence of our God," #Isa 35:1,2. The prophet here showeth that all the land shall be inhabited, from one end unto another; from Geba, the northern confines, to Rimmon, the southborder, #Jos 15:32,57. And from Benjamin’s gate unto the place of the first (or old) gate, #Ne 3:6, which stood westward, unto the corner gate, {see #2Ch 26:9 25:28} or the gate that looketh eastward. The limits of the Church shall be greatly enlarged; the rough and rugged mountains being made as the smooth and pleasant champaigns. The faithful shall pass from Geba to Rimmon, from the mountains of myrrh and hills of frankincense, #So 4:6, to the pomegranates, for so Rimmon signifieth, and from the plenty of that fruit there this place seemeth to have taken its name (Masius in #Jos 19:18); that is, from humiliation and supplication for pardon and power against corruption, to love and good works, looking up and pressing hard toward, the high prize proposed unto them; as the many grains within the case of the pomegranate do point, and, as it were, all look up together, unto the crown or circle that is without, upon the head of it.

To the king’s winepresses] Which were on the west side, where the former two half-compasses did meet to make up a whole compass. Certain it is, that Jerusalem was a very large and spacious city, comprehending almost four miles, at least, say those that have written of it. There was in it the upper and the nether town, whence it is called, Je-rushalaiim in the dual. There was afterwards the old town and the new, called Boretha, or Caenopolis. But, #Eze 40:41-49, God showeth the prophet a new temple, larger than all the old Jerusalem put all together; and a new Jerusalem, larger than all the land of Canaan; by these very dimensions showing that these things cannot be understood but spiritually. And the new Jerusalem in the Revelation, as it lieth foursquare, looking every way to the four corners of the earth (like as Constantinople doth, which is, therefore, said to be a city fatally founded to command), so the measure of it is twelve thousand furlongs, #Re 21:16; which, according to some, make no less than 1500 miles.

Ver. 11. And men shall dwell in it] Heb. They shall dwell in it, sc. Multitudes of men. The new Jerusalem, the Church, gathered by the preaching of the gospel, shall not be thinly inhabited, as the wilderness of Judaea was; it shall not lie waste for want of people, as divers parts of Turkey do. It shall not need to call in the country, as in Nehemiah’s days, to replenish it, #Ne 11:7; but it shall be fully thrust as a hive is with bees, where they hang out on heaps through want of room within; or as Jerusalem was wont to be at the three solemn feasts; or, lastly, as the temple was at those feasts where the people were so crowded that they were glad to stand and pray, for kneel or bow they could not. See #Isa 51:3 Jer 31:38-40 Ob 19,20.

And there shall be no more utter destruction] Heb. Cherem, which the Vulgate interpreted rendereth, Anathema; There shall be no more curse, no execrable or accursed thing; no casting out by excommunication; no cause to do so. See the same #Re 22:3. No Canaanite in the Lord’s house, as #Zec 14:21. Then shall Jerusalem be holy, and there shall no stranger pass through her any more, #Joe 3:17, such shall be her sanctity. Others expound it of her safety and security, as in the following words, Jerusalem shall be safely inhabited. See the like #Jer 23:6 33:16 "In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, Jehovah Tsidkenu, The Lord our righteousness." A stately name indeed, and that which carries safety in the front of it. In Ezekiel the Church is called Jehovah Shammah The Lord is there; and the Psalmist gives the notation, and this note upon it, "God is in the midst of her, she shall not be moved: God shall help her, and that right early" (ανικητος και ακινητος). But the Lord our righteousness is a more august name. It is Christ’s own name; and imports that Christ will save his people from their sins (which would lay them naked to the wrath of God and rage of enemies), he will redeem Israel from all his iniquities, and then he need not fear what man can do unto him, #Mt 1:21 Ps 130:8. It was said of Achilles, that he was Styge armatus; but every child of the Church is Coelo, Christo, Deo armatus he hath the peace of God within him and the power of God without him; and, therefore, cannot but be safe as in a tower of brass, or town of war #Ps 90:1.

Ver. 12. And this shall be the plague wherewith the Lord will smite, &c.] The precedent promises that were so great and glorious, the prophet doth now further enlarge and illustrate in the following verses; and, first, the conquest of the enemies, #Zec 14:12-15; next, the profession of Christ among all nations of the world, #Zec 14:16-19; and lastly, the sanctity of the Church, #Zec 14:20,21. The conquest of the enemies is set forth, first, by God’s strange judgments upon them, #Zec 14:12; secondly, by the means, both they shall despatch one another; and Judah shall fight bravely against them, #Zec 14:13,14; thirdly, their wealth and substance shall become a prey, #Zec 14:14; fourthly, their horses of service, and all the beasts they bring with them, shall be as strangely plagued as the men themselves, #Zec 14:15.

That have fought against Jerusalem] God will go forth and fight against them, #Zec 14:3, so that they shall wish they had never meddled. Haec erit plaga qua plagabit. God hath a mighty hand, #Jas 4:9, and it is a fearful thing to fall into it, #Heb 10:31, for who knoweth the power of his wrath? #Ps 90:11. One stroke of this hard and heavy hand broke the angels’ backs, and cast them into chains of darkness, to be reserved unto judgment, #2Pe 2:4. Job felt but his little finger, as it were, and yet cries out for help. "Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me," #Job 19:21. It had but lightly touched him, and yet he was hardly able to endure it. Oh the bloody welts that God’s hand hath left upon the backs of his best children! Woe, then, to his enemies when he comes forth to fight against them.

Their flesh shall consume away while they stand upon their feet] They shall pine away in their iniquities, #Le 26:30; their beauty shall consume away like a moth, #Ps 39:11; they shall melt as wax before the sun, or as the fat of lambs before the fire. God, if he be not unto them as a lion to tear the caul of their hearts in sunder, yet he will be as a moth, and as a worm, insensibly to consume them, #Ho 5:12,14. If he break not their teeth in their mouths, by smiting them upon the cheekbone, yet he will make them to melt away as waters which run continually; as a snail which melteth, and as the untimely birth of a woman that never seeth the sun, #Ps 58:6-8. God hath secret ways to waste his enemies, and to bring them on their knees when they are best underset. He can trip up their heels when they are standing upon their feet, and lay them low enough in the slimy valley where are many already like them, and more shall come after them, #Job 21:31,32. God hath a Marasmus, an evil messenger for a malicious persecutor; as he had for Antiochus Epiphanes, #/RAPC 1Ma 6:8-13; for both the Herods; for Maximiuus, the tyrant; for Philip II of Spain, Charles IX of France, Queen Mary of England, Stephen Gardiner, Archbishop Arundel, Nestorius, Arius, and other odious heretics and enemies of the Church; among whom a Lapide, the Jesuit, reckons here Calvin, and saith, That like another Herod, he died a lousy loathsome death; and for his authority thinks it enough to say, uti refert Bolsecus in eius Vita. as Bolsecus reports in his history. But it must be understood that the lives of Calvin and Beza were spitefully written by this Bolsecus, their sworn enemy, that twice banished and thrice renegade friar (liar I might have said) and physician; for those names his often changes and hard chances have given him. This man, being requested by the Popish side, and it is likely hired by them, to write thus, is in all their writings alleged as canonical.

And their eyes shall consume away in their holes] Physicians tell us of 2000 diseases that annoy man’s body, 200 whereof affect the eyes. All these are part of God’s hosts, which are as much at God’s command as the centurion’s servants and soldiers were at his, when he said but Go, or Come, and they did accordingly, #Mt 8:9. He can make men’s eyes drop and cease not, without any intermission, as #La 3:49, till they melt out, as the Hebrew here hath it; even the very same word as before. He can smite men with sudden blindness (as he did the sinful Sodomites, that had eyes full of adultery), such as tormented their eyes, as if they had been pricked with thorns, as the Hebrew word signifieth, #Ge 19:11. Failing of eyes and sorrow of mind is threatened as a judgment, #De 28:65; yea, thou shalt be mad for the sight of thine eyes, which thou shalt see in another piece of the curse, #De 28:34. See #1Sa 2:33.

And their tongue shall consume away in their mouth] As did the tongue of Nestorius, the heresiarch, eaten out of his mouth with worms. Tho. Arundel and Stephen Gardiner, two bloody persecutors, died of a like disease. Diodati understands all this to be a description of hell torments. Their flesh shall consume, yet never be consumed; for they still stand upon their feet, or subsist, that they may still suffer; having no end, that their pain may be endless. "Their eyes shall consume," that is, saith he, though they be alive and can see, yet shall they be deprived of light in infernal darkness; having neither eyes nor understanding, but only to see and judge of their extreme misery. "Their tongue shall consume away," &c., as did the rich glutton’s, #Lu 16:24. Mr Calvin observeth here, that all is delivered in the singular number: his flesh shall consume; his eyes shall melt; his tongue, &c. (for so runs the original); to note that every one of Jerusalem’s enemies shall taste of God’s wrath, though some of them may haply hold themselves out of the reach of his rod. And, secondly, that God can as easily destroy them all as if he had to do but with one single man.

Ver. 13. A great tumult from the Lord shall be among them] He shall frighten them, as he did the Philistines, by a sound of a going in the tops of the mulberry trees, #2Sa 5:24, and the Syrians by a marching noise in the air, causing a panic terror, #2Ki 7:6. Therefore some render it, Erit strepitus vel fragor Domini magnus in eis, so #1Sa 7:10 cf. 2:10. Or, he shall exasperate and embitter them one against another; as he did Abimelech and the men of Shechem, by sending an evil spirit between them, #Jud 9:23, that is, by letting loose Satan upon them, that old manslayer, that coal kindler and mischief-maker of the world; and this in a way of just revenge for their treacherous conspiracy against the house of Gideon. Thus God first divided, and then destroyed, the Midianites, by setting every one’s sword against his fellow, #Jud 7:23. So he dealt by the Philistines, #1Sa 14:15,20. So the kings of Syria and Egypt, that succeeded Alexander, and were enemies to the Jews, destroyed one another; so did the primitive persecutors, the Turk and the Persian, the Spaniard and the French. In the year 1526 Charles V, emperor of Germany, set at liberty his prisoner Francis, King of France, upon this condition, among others, that they should join their forces and do their utmost to suppress and root out the Lutheran heresy; that is, the truth of the gospel, out of both their dominions (Scultet. Annal.). But soon after they fell at variance among themselves (the Pope blowing the bellows), whereby the Church had her halcyons, sic canes lingunt ulcera Lazari. so the digs licked the sore of Lazarus.

Shall take the hand of his neighbour] As those younkers {a} of Helcath-hazzurim did, that sheathed their swords in their fellows’ bowels. #2Sa 2:16

{a} A young man generally, in early use esp. a gay or fashionable young man ŒD

Ver. 14. And Judah also shall fight at Jerusalem] Shall fight like a lion, and do great exploits for his country; as Judas Maccabeus did; as Hunniades, that club of the Turks, and Scanderbeg, who killed 800 Turks with his own hand, and fought so earnestly sometimes, that the very blood burst out at his lips. So did Zisca, and the rest of Christ’s worthy warriors, who, by faith (and yet by force of arms too), waxed valiant in fight, turned to flight the armies of the aliens, subdued kingdoms, fought the Lord’s battles, #Heb 11:32,34. They saw, by faith, what is on the other side of the shore of this mortality; and that put mettle into them. The valour of the Gauls was admired by the Romans; it proceeded from that instruction they had from their Druids, of the immortality of the soul. The Swedes upon the same ground showed incredible courage in the late German wars; running into apparent danger, like flies into the candle (saith one), as if they had not seen it (The Life of the King of Sweden, by Mr Clark). Faith fears no colours. What brave spirits hath God raised up among us of late, fighting, as it were, in blood to the knees for religion and liberty, resolved either to vanquish or die, as the Black Prince, η ταν η τπι ταν, with that Lacedemonian, either to live with the gospel or die for it! And how valiant the restored Jews shall once be upon their enemies, the Turks, who now hold their country till their iniquities be full, who can tell? Sure it is that Israel, after their victory over Gog, shall spoil those that spoiled them, and rob those that robbed them, saith the Lord God, #Eze 39:10. And then perhaps it is, that

the wealth of all the heathen round about shall be gathered together,] as a prize or booty,

gold, and silver, and apparel, in great abundance] Look how Abraham stripped the four kings of their plunder, #Ge 14:16, Gideon the Midianites, Judg. viii., David the Amalekites, #1Sa 30:18, Jehoshaphat the Ammonites (they were three days in gathering the spoil, it was so much, #2Ch 20:25), so it may happen one day with their posterity. The Jewish doctors, have a saying, that whatsoever befell unto the fathers is a sign unto the children; so of Abraham’s victory over the four kings, they write, that it befell unto him to teach that four kingdoms, those kingdoms spoken of in Daniel, should stand up to rule over the world; and that in the end his children should rule over them, and they should all fall by their hand, and they should bring again all their captives, and all their substance (R. Menachem on #Ge 14).

Ver. 15. And so shall be the plague of the horse, of the mule, of the camel] All the beasts of service, made use of by the enemy, shall consume in like sort as their masters. First, for a punishment to their owners, who must needs suffer loss thereby: hence Saul was so sedulous in seeking the lost asses. Secondly, to show how God is displeased with, and will severely punish, all that are instrumental to the Church’s calamities or serviceable to their sin. The serpent is cursed, cut shorter by the feet, and made to wriggle upon his belly, yea, confined to the dust for his diet. So God curseth and abhorreth all instruments of idolatry, #Isa 30:22 Nu 31:22,23 De 7:25 "The graven images of their gods shall ye burn with fire"; the very visible heavens, because defiled with man’s sin, are to be purged by the fire of the last day.

Ver. 16. Every one that is left of all the nations] i.e. That hath escaped the plague, #Zec 14:12, and is beaten into a better mind, as those Huns, that, vanquished by the Christians, concluded that Christ was the true God, and became his subjects. God had promised before to subvert the Church’s enemies, but here to convert them, which is far better. And it shall appear to be so, as conversion cannot be hidden: you cannot turn a bell but it will make a sound, and report its own motion. See #Ga 1:23.

For they shall even go up] sc. To the temple, which stood upon mount Moriah.

To worship the King, the Lord of hosts] To send a lamb (or a homage penny) to the Lord of the whole earth, #Isa 16:1.

And to keep the feast of tabernacles] In a due manner, which had not been rightly done (a marvellous thing) all along during the reign of David, Solomon, and all those succeeding reformers, till about these times, as appears, #Ne 8:16-18. The sense of this text is, that the converted Gentiles shall join with the Jews in the sincere service of God, according to his will, and not according to their own brains and fancies; that they shall worship him with the same rites, in the same places and assemblies which they do; that Jehovah may be one, and his name one among them, as #Zec 14:9, that there may be no more Jew and Gentile, Barbarian or Scythian, bond or free, but Christ may be all, and in all, #Col 3:11. That those two sticks being joined into one, #Eze 37:16, all Israel may be saved, #Ro 11:26, and raised as from the dead, #Zec 14:16, the Gentiles also may have their part in the same resurrection. All this is here set forth in such terms and under such types as were then most in request; as of going up to the temple, keeping the feast of tabernacles, &c., all which expressions are parabolic, symbolic, and enigmatic; framed to the capacity of the Jews, much addicted to these legal rites and shadows, then in use, but now done away, #Col 2:17 Heb 10:1; whatever the Jews conclude from this text for their continuance under Messiah’s kingdom. Christians have their feasts on holy days too, #1Co 5:8, yea, their feast of tabernacles in a mystical sense, #1Pe 2:11 Heb 11:1,9.

Ver. 17. Even upon them shall be no rain] i.e. Nullam misericordiam assequentur, saith Theodoret; They shall get no good at God’s hand. Judea was sumen totius orbis, bread basket of the whole world, as one saith, a very fat and fertile country; but yet so as that her fruitfulness depended much upon seasonable showers, the former and latter rain; and the prophet seemeth here to allude to that of Moses, #De 11:10,11, &c. If God did not hear the heaven, and the heaven the earth, the earth could not hear the grain, wine, and oil, nor those hear Jezreel, #Ho 2:22. Judea was not like that country in Pliny, ubi siccitas dat lutum, imbres pulverem, where drought made dirt, rain made dust; but if the heaven were iron over them, the earth would soon be brass under them, and not yield her increase, {#Ps 65:9 Isa 30:23} and then where would they be quickly? since animantis cuiusque vita in fuga est, life would be lost if not maintained by daily food. Rain is in Scripture put, 1. Properly, for water coming out of the clouds, #De 11:11 Pr 16:15, nourishing the herbs and trees. 2. Metaphorically, for Christ, his gospel and his graces, wherewith the souls of men are made fruitful in good works, #Isa 45:8 De 32:2 Ho 6:3. The want of rain is, on the contrary, made here and #Re 11:5 a sign of a curse. It waiteth not for the sons of men, #Mic 5:7, but it accomplisheth what God appointeth, #Isa 55:10,11. Why it falleth here and now we know not, and wonder.

Ver. 18. And if the family of Egypt] So called from one Aiguptos, a king there. In the Hebrew it is called mostly Mizraim, from one of that name, #Ge 10:6; sometimes, for its power and pride, it is called Rahab, #Ps 87:4 89:11 Isa 51:9. The family of Egypt is here put for the whole nation (see the like #Am 3:1), because, after the confusion of tongues especially, nations took their origin and denomination from the head of some family; as did the Egyptians from Mizraim, Shem’s second son.

Go not up, and come not] But they did receive the Christian religion with the first; had Christian schools, doctors, and professors, alter that St. Mark had there planted a Church at Alexandria, now called Scanderoon. This was before prophesied #Isa 19:21 "The Lord shall be known to Egypt," &c. "And the Lord shall smite Egypt: he shall smite and heal it," &c., he shall cause them to pass under the rod, and so bring them into the bond of the covenant, as it is #Eze 20:37.

That have no rain] Others read it thus, It shall not rain upon them. For they also needed rain in some measure, as well as other nations, see #Ps 105:32, though not so much, by reason of the overflowings of the river Nile, which, if it rise to a just height, sc. of fifteen or sixteen cubits, as Pliny tells us, it makes the land very fruitful: so that they do but throw in the seed, and have four rich harvests in less than four months. Indeed, where the Nile arrives not there is nothing, they say, in Egypt, but a whitish sand, bearing no grass, but two little weeds, called Suhit and Gazul; which, burnt to ashes, and conveyed to Venice, makes the finest crystal glasses. The Chaldee renders it, Non crescet eius Nile. God loves to confute men in their confidences, to dry up their Nile, {see #Eze 29:3,9 Isa 19:5,6} as he did for two years together in the time of Cleopatra, a little before Christ s birth, and once before for nine years’ time (Sen. Nat. Quaest. 1. xiv. c. 2).

There shall be the plague] q.d. If they escape the forethreatened evil a worse thing abides them: their preservation from famine is but a reservation to those everlasting burnings, #Zec 14:12. And though here they abound even to satiety and surfeit (the Egyptians were wont to boast that they could feed all men, and feast all the gods, without any sensible diminution of their provision), yet at the last day they shall be cut short enough, eat fire, drink brimstone, God himself uttering those or the like words, #Isa 65:13 "Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit."

Ver. 19. This shall be the punishment of Eyypt, and the punishment] Or sin; indeed, the sin of sins, to slight God’s ordinances and offers of grace; and to neglect so great salvation as is tendered by Christ. This very sin is its own punishment. This is condemnation, or hell beforehand, #Joh 3:19. This brought Capernaum down from heaven to hell, #Mt 11:23. Pagans that never heard of Christ shall have an easier judgment than such, #Mt 11:24, for they shall have a double condemnation. One from the law, which they had broken, wherein Christ found them; another from the gospel, for rejecting Christ and the bath of his blood, to the which even princes of Sodom are invited, #Isa 1:10. See #Joh 12:48 Mt 21:44. It is with such as with a malefactor, that being dead in law, doth yet refuse a pardon. Danaeus observeth here that mention is made of the feast of Tabernacles especially, 1. Because this feast was now most solemnly kept among the Jews, #Neh 8:16-18, and secondly, Because it was a most evident testimony of the first gathering together of the people of Israel, that is, of a free ordained Church; therefore it was better liked of the people, and a more evident sign of their uniting or knitting together within themselves, as is unto us the holy supper of our Lord Jesus Christ.

Ver. 20. In that day shall there be upon the bells of the horses] Hanged upon their heads, or about their necks, as #Jud 8:26: the Midianitish camels had rich collars and chains about their necks, for ornament’ sake. It was a witty conceit of a modern divine (Dr Stoughton) that many deal with their ministers as carriers do with their horses, lay heavy burdens upon them, and then hang bells about their necks: they shall have hard work and great commendations, but easy commons; good words, but slight wages. This was better than that bald conceit of Theodoret and others, that this prophecy was then fulfilled, when as Constantine the Great (or his mother, Helen, for him) caused the bits of his horse bridle to be made of the nails of the cross of Christ. I confess the word is by some rendered bridles, by others trappings, frontals, collars. It is απαξ λεγομενον, read only here; and hence this variety of interpretations. Calvin renders it stables of horses; which, although they are but contemptible places, and usually stink; yet the prophet saith, they shall be holy to the Lord. Hereby the prophet teacheth, saith he, that God shall so be King of the world, as that all things shall be applied to his worship neither shall anything be of so common and ordinary use that shall not change its nature, and be sanctified to God’s service. The comparison here is made between things profane and the inscription on the high priest’s mitre, which was holiness to the Lord. This is a manifest testimony of a godly mind, when godliness runs through a man’s whole life, as the woof doth through the web; when ordinary actions are done from a right principle and to a right purpose; according to that old and good rule, Quicquid agas, propter Deum agas, "Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God," #1Co 10:31. Receive every creature with thanksgiving, #1Ti 4:14; in serving men, serve the Lord Christ; exercise your general calling in your particular; do earthly business with heavenly minds; content not yourself with a natural use of the creature, as brute beasts do, but taste the sweetness of God in all; and in all thy ways acknowledge him, depending upon him for direction and success, consulting with him, and approving thine heart and life unto him. Holiness must be written upon our bridles when we war, upon our caps when we drink (Dr Harris). This is to go the upper way, #Pr 15:24, which indeed is both cleaner, shorter, and safer. This is to be of that royal priesthood, that hath for its posy, Holiness to the Lord. This is to be harmless and blameless, the sons of God; known by their holiness, as David’s children were by their garments of various colours: for as he that hath called them is holy, so are they also holy, and that in all manner of conversation and communion too, even when they deal with carnal men and in common matters.

And the pots in the Lord’s house shall be like the bowls before the altar] All this must be understood as the spiritual service, which should be in the Christian Church; described by the ancient ceremonial service, as #Isa 60:7 66:23 Mal 1:11. And it is to show that the efficacy, force, and operation of the Holy Ghost shall be far more plentiful, through Christ, in the Church of the gospel, than it was in times past, under the law. See #Heb 8:6 Eph 3:5 Isa 44:3,4.

Ver. 21. Yea, every pot in Jerusalem, &c.] That is, saith Danaeus, God shall as Godlike be worshipped of every faithful person in his own house, as he was of old in his temple by the Jews. Calvin adds, ut quicquid aggrediantur homines sit sacrificium, so that whatsoever good men enterprise shall be a sacrifice. God shall smell a savour of rest from them, they of life and peace from him.

There shall be no more the Canaanite] The merchant, saith the Vulgate, after Aquila and the Chaldee; that is, the Simoniac, the Churchchopper, such money-merchants as Christ whipped out of the temple, #Mt 21:12 Joh 2:15. But better render it Canaanite, who were indeed great merchants, #Ho 12:7 Eze 17:4 (the Phenicians, those great merchants, were Canaanites), but here it stands for a wicked man, a hypocrite, that botch of Christian society. Pura erit Ecclesia ab omnibus inquinamentis, saith Calvin; the Church shall be purged of all such pests, see #Re 22:2-7, no such owls shall be seen flying in the Church’s welkin. God will, by the due exercise of discipline and otherwise, be daily purging out all scandals, as such men are called, #Mt 13:41, and causing the unclean spirit to pass out of the land, #Zec 13:2. I conclude, with Theodoret, Dominus Omnipotens hanc vocem veram esse hoc tempore praestet, &c. God Almighty make good this promise unto us at this time: that there may be no cursed Canaanite found among us; but that we may all live according to the doctrine of the gospel, and expect that blessed hope and coming of the great God our Saviour Jesus; to whom with the Father and Holy Spirit be glory for ever. Amen.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14