Exposition of Zechariah 1-9, Chapter 1

Exposition of Zechariah 1-9 · Chapter 1

p. 1CHAP. I.

IN the eight monethmonth, of the ſecond yeere of Darius, came the Word of the Lord unto Zechariah, the ſonne of Berechiah, the ſonne of Iddo, the Prophet, ſaying,

2 The Lord hath beene ſore diſpleaſed with your Fathers.

3 Therefore ſay thou unto them, Thus ſayth the Lord of Hoſtes, Turne ye unto me, ſayth the Lord of Hoſtes, and I will turne unto you, ſayth the Lord of Hoſtes.

4 Be ye not as your Fathers, unto whom the former Prophets have cryed, ſaying, Thus ſayth the Lord of Hoſtes, Turne you now from your evill wayes, and from your wicked workes: but they would not heare, nor hearken unto me, ſayth the Lord.

5 Your Fathers, where are they? And doe the Prophets live for ever?

6 But did not my Words and my Statutes, which I commanded p. 2by my ſervants the Prophets, take hold of your Fathers? And they returned, and ſayd, As the Lord of Hoſtes hath determined to doo unto us, according to our owne wayes, and according to our workes, ſo hath he dealt with us.

7 VponUpon the foure and twentieth day of the eleventh monethmonth, which is the monethmonth Shebat, in the ſecond yeere of Darius, came the Word of the Lord unto Zechariah, the ſonne of Berechiah, the ſonne of Iddo the Prophet, ſaying,

8 I ſaw by night, and behold a man riding upon a red Horſe, and he ſtood among the Mirrhe Trees that were in a Bottome, and behind him were there red Horſes ſpeckled and white.

9 Then ſaid I: O, my Lord, what are theſe? And the Angel that talked with me, ſaid unto me, I will ſhew thee what theſe be.

10 And the man that ſtood among the Myrrhe Trees anſwered, and ſaid, Theſe are they whom the Lord hath ſent to goe thorow the World.

11 And they anſwered the Angel of the Lord, that ſtood among the Myrrhe Trees, and ſaid, We hauehave gone thorow the World; and behold, all the World ſitteth ſtill, and is at reſt.

12 Then the Angel of the Lord anſwered, and ſaid, O Lord of Hoſtes, How long wilt thou be unmercifull to Ieruſalem, and to the Cities of Iudah, with whom thou hast been diſpleaſed now theſe threeſcore and ten yeeres?

13 And the Lord anſwered the Angel that talked with me, with good words and comfortable words.

14 So the Angel that communed with me, ſaid unto me, Crie thou, and ſpeake, Thus ſayth the Lord of Hoſtes, I am jealous over Ieruſalem and Zion with a great zeale,

15 And am greatly angry against the careleſſe Heathen: for I was angry but a little, and they helped forward the affliction.

16 Therefore thus ſaith the Lord, I will returne unto Ieruſalem with tender merciemercy: mine Houſe ſhall be builded in it, ſayth the Lord of Hoſtes, and a Line ſhall be ſtretched upon Ieruſalem.

17 Crie yet, and ſpeake, Thus ſayth the Lord of Hoſtes, My Cities ſhall yet be broken with plentie: the Lord ſhall yet comfort Zion, and ſhall yet chuſe Ieruſalem.

18 Then lift I up mine eyes and ſaw, and behold, foure hornes.

p. 319 And I ſaid unto the Angel that talked with me, What be theſe? And he anſwered me, Theſe are the hornes which have ſcattered Iudah, Iſrael, and Ieruſalem.

20 And the Lord ſhewed me foure Carpenters.

21 Then ſaid I, What come theſe to doe? And he anſwered; and ſaid, Theſe are the hornes which have ſcattered Iudah, ſo that a man durſt not lift up his head: but theſe are come to fray them, and to cast out the hornes of the Gentiles, which lift up their horne over the Land of Iudah, to ſcatter it.

THis Booke ſeemes to containe the ſumme of five Sermons, delivered by the Prophet Zacharie at ſeverall times; partly,

1. Doctrinall, as the firſt, Chap. 1. to the ſeventh Verſe, being a Sermon of Repentance, prefixed as a Preface to the other Propheſies both of Mercies and Iudgements: and that fitly; Repentance being the onelyonly preparative to fit a People to heare of MercieMercy, and an onelyonly meanes to eſcape Iudgement. In this Sermon we are to note,

1. The Circumſtances, which are three, viz.

1. The Time [In the eight monethmonth] two moneths after Haggai began to propheſie, Hag. 1.1. when as the Iewes were in ill ſtate through Famine, and the worke of the Temple but newly taken in hand. [of the ſecond yeere of Darius] There was no King in Iſrael, from whoſe reigne to date their Propheſies: And who this King of Perſia was, Whether Darius the ſonne of Hyſtaſpis, or Nothus, wee'le leaue to enquire, til we come to the twelfth verſe of this Chapter.

2. The Preachers Authoritie and Commiſsion; and thats Divine, from immediate inſpiration [Came the Word of the Lord.]

3. The Perſon, by whoſe Miniſterie the Meſſage is delivered: deſcribed unto us by his Name, Pedigree, and Office [unto Zechariah, the ſonne of Berechiah, the ſonne of Iddo, the Prophet] that [the Prophet] is to be referred to Zechariah, not to Iddo: Though there were one of that p. 4name a Prophet; yet that Zechariah was of his Progenie, is utterly uncertaine. This Zechariah is the ſame that is mentioned, Matth. 23.35. Luke 11.51. who, after**Chap. 11.1, 13. the re-edifying of the Temple, was ſlaine by the Iewes: Nor needes any long diſpute about it, ſeeing both the name of his Father is the ſame, Berechiah, here and in Matthew. And alſo the manner of Chriſts account eaſily perſwades to it: who reckoning up the innocent bloud ſhed by the Iewes, begins at Abel, and ends even in the laſt of the holy Prophets. Whereas after that Zechariah, 2. Chron. 24.22. many other Prophets and holy men were put to death. And moreover, What warrant is there, to turne Iehoiadas name into Berechiah? Is it likely he was trinominis, Iehoiada, Berechiah, and Iohanan? for ſo he is called in the Catalogue of the High Prieſts, 1. Chron. 6.9. Or what ground is there, to**Genev. Note on 2. Chron. 24.22.2 Chr 24:22 ſay Zacharies progenitors were Iddo, Berechiah, Iehoiada, &c. when no ſuch thing appeares in Genealogie? Beſides, it is not unlikely, that that Zacharie, in the ſecond of Chronicles, was ſlaine in the Court of the People, after hee had preached unto them, ſtanding in an high place among them, as appeares Verſe 20, 21. but this was ſlaine in the Court of the Prieſts, viz. betweene the Temple and Altar: whither, being aſſaulted, hee ran for ſanctuarie, as others before him had done, though they were no Prieſts, as it may be our Zacharie was not. Some thinke, it was Zacharie the Father of Iohn Baptiſt, Luke 1. that Chriſt ſpeakes of; but it is without all ground of good reaſon: and therefore I reſt on the firſt, as a truth.

2. The ſubſtance of the Sermon; which is an exhortation to Repentance, briefly ſet downe, Verſe 3. [Turne ye unto me.] This exhortation is,

1. Confirmed and enforced by three Arguments:

1. From Gods fierce anger againſt their forefathers: [The Lord hath beene diſpleaſed] not in an ordinarie manner, but [ſore diſpleaſed] foreign with p. 5boyling or foaming anger, [with your fathers] of former and later times, as ſtories of the one, and wofull experience of the other, ſhew you, Verſe 2. Therefore turne and repent yee their poſteritie.

2. From Gods ſoveraigntie and high power to command, or puniſh: [Thus ſayth the Lord of Hoſtes] and againe, [Thus ſayth the Lord of Hoſtes] againſt whom there is no hope to rebell, and proſper, Verſe 3.

3. From Gods promiſe of merciemercy upon their repentance: [I will turne unto you] in pardon of ſinne, and deliverie of them out of the ſcarcitie and dangerous condition they were then in, into a better eſtate of peace and plentie, and outward proſperitie. This promiſe alſo is ſtrengthened by the former attribute of Gods power [ſayth the Lord of Hoſtes] who have command over Man, and all other Creatures, to make your Enemies at peace with you, or to defend you from their force, and to cauſe the Earth to be fruitfull for your neceſsities, Verſe 3.

2. Amplified, by a Removall of one maine impediment of this peoples repentance; and that is, The bad example of their fore-fathers, and their good opinion of them: A point prevailing much with all, but very much with the Iewes,Ier. 44.17. Matth. 5.21.Jer 44:17Matt 5:21 who were great admirers and ſtiffe imitators of their Ancientrie. From this the Prophet dehorts them, [Be not as your Fathers] No? Why not? The Prophet gives two reaſons, to perſwade them to the contrarie.

1. From their Diſobedience. Your Fathers were not ſo honeſt men as you may deeme them to be; they were Rebels: Which appeares by

1. The preachings of the Prophets in former times, convincing them of their wicked courſes, and calling upon them for repentance. [unto whom the former Prophets] as wee now to p. 6you their poſteritie [hauehave cryed] ſpake lowd enough to be heard and heeded [ſaying, Thus ſayth the Lord of Hoſtes, Turne you now from your evill wayes, and] that is, [from your wicked workes.]

2. The practice of the people of thoſe times, obſtinately refuſing to yeeld obedience. [But they] as you now, for all is ſpoken with reference to the preſent eſtate [did not heare:] that was much, when the Prophets ſpake ſo audibly; but it is God that opens the eare: [nor much leſſe [hearken vntounto me] giuegive attention, to lay up in their hearts what was ſpoken, but ſlighted all: or, they did not ſo heare, as to hearken, id eſt, obey what was ſpoken [ſayth the Lord.] And if any ſtand for them, and ſay it was not ſo, they ſpake a lye, Verſe 4.

2. From their Puniſhment: Which is here more largely amplified, as an enforcement of the firſt reaſon of the Prophets exhortation to repentance; viz. The Fathers were puniſhed, therefore the Children ſhall not goe ſcot-free. This the Prophet doth elegantly, preventing that Opinion which deepely poſſeſſeth the mindes of impenitent ſinners, ſcilicet, That Gods Iudgements in former times, and his Miniſters preaching to ages paſt, doe not a whit concerne poſteritie; that which is paſt, is gone, and no more to be heeded. This hee refuteth,

1. By a Conceſsion in part: that it is true, their Fathers were but men, and dead they are, nor can they now tell us how it fared with them. [Your Fathers where are they?] id est, they are not. And for the Prophets themſelves, they were no more than men, and cannot live alwayes to teach and preach, or to ſee that fulfilled which they propheſie of. [And doe the p. 7Prophets live for ever?] They doe not: or, Shall the Prophets live for ever? [foreign] Zachariah including himſelfe, and others then living in the ſame condition, with the former Prophets; and, if Sanctius be not deceived, ſecretly implying the defect of Propheſie ſhortly to enſue in the Iewiſh eſtate. Some expound this Verſe Dialogue-wiſe; as if the latter queſtion touching the Prophets, were made by the People in anſwere of Gods queſtion touching their Fathers. But ſo, the ſenſe and connexion of this Verſe with thoſe following, is obſcured; as it is likewiſe, if it be interpreted of the falſe Prophets. The former ſenſe is cleare, and drives at this, That the power of Gods Word depends not on any mens perſons, nor is limited to any one age, Verſe 5.

2. By a vehement Inſtance and Oppoſition. Your Fathers are dead, yet their puniſhments are not to be forgotten: and the Prophets are dead too, but the truth of their Propheſies was not buried with them; but was in every point fulfilled, according to their preaching. Which appeares,

1. By the experiment, and manifeſt proofe of Gods Iudgements inflicted on them; ſo eaſily to be diſcerned, that Poſteritie could not chuſe but take notice and example of it. [But did not] He appeales to their owne conſciences and obſeruation to judge of it [my words and my ſtatutes] my decreed and fore-appointed Iudgements foreign [which I commanded by my ſeruants the Prophets] viz. to be publiſhed by them, and heeded by your Fathers, [take hold on your Fathers? [foreign] over-take and catch them (as Huntſ-men the prey, or one**1. King. 18.27. 2. King. 25.5.1 Kgs 18:272 Kgs 25:5 Enemie another, in p. 8flight) though they ſought meanes to make their eſcape.

2. By their owne Confeſſion, which the feeling of Gods hand upon them, did draw from them: viz. That they were puniſhed according; firſt, as God threatened before; and ſecondly, as themſelves deſerved, [And they returned] it may be repented, or rather, were better adviſed, and came to the right knowledge of their ſtate, as Malac. 3.18. [and ſaid, as the Lord of Hoſtes, &c.] Verſe 6.

So much of the firſt Sermon: Now followes the ſecond; which, with the reſt, for the moſt part, is

2. Propheticall: Conſiſting of eight diſtinct Viſions, touching the reſtauration and reformation of the Church and ſtate. All which being, as it ſeemes, ſhewen unto Zacharie ſucceſsively, without interruption, were likewiſe declared unto the people in one Sermon. Wherein, as in the former, wee have,

1. The Circumſtances, the ſame that before, Verſe 7.

2. The Matter of it; namely, the Viſions themſelves: which, without any further Analyſis, and ſtrayned Cohaerences, we will conſider in order, as they lye before us.

Viſion 1. The ſcope of this Viſion, is to let the Iewes vnderſtand the providence and care which God had of them in this their miſerable eſtate, when God ſeemed to neglect and caſt them off. Here we are to note,

1. The Deſcription of the Viſion, Verſe 8. [I ſaw by Night] I had a Viſion in the Night; a time fit, and uſuall for ſuch revelations: [and behold a Man riding] an Angell in mans ſhape; even Chriſt, the Captaine of the Lords Hoſt, Ioſh. 4.14. and formoſt of the Troupe; in likeneſſe of an Horſeman, readie appointed to make out for his peoples good: The ſame, that Dan. 10.13.21. is called Michael, Prince of the Iewes. [VponUpon a Red Horſe:] Why Red? In the ſame ſenſe, that this colour is given to his Garments, Eſa. 63. 1, 2, 3, &c. and to the Angels Horſe, p. 9Rev. 6.4. Iunius interprets it Fierie, for protection of the Church, and conſumption of the Enemies. [And hee ſtood among the Myrtle Trees] in a ſhadie Grove, and that [that were in a Bottome] not lying to open view: both ſhadowing out, how ſmall appearance of helpe there was at this time for the Iewes, who could hardly diſcerne where and whence ſuccour might ariſe, for their reliefe: which yet was readie for them, though as it were lying in ambuſh, to breake forth upon opportunitie. Interpreters conceive in the Myrtles a Type of the Church, and the godly that were left among the Iewes, of whom God had a care, ſed quaere. [Bottome] foreign ordinarily taken for the bottome of Waters: and therefore Ribera underſtands by it, a River, which had Myrtles on both the Bankes; alleaging that of Virg. Georg. 4. —Et amantes littora Myrtos. Further grounding upon the interpretation of the Paraphraſt, who here renders foreign a flat Countrey, full of Rivers and low Grounds; ſuppoſing this Viſion to have beene ſhewed, as in Babylon. But wee need not beleeve the Chaldaean here, more than in Eſ. 44.27. where hee likewiſe paraphraſes foreign to be foreign contrarie to the meaning of the Text. It is not much materiall, whether there were a River there, or onelyonly an hollow Valley and Bottome among ſome**For there alſo Myrtles grow. Plin. l. 16. c. 18. Mountaines, where this Viſion ſeemed to appeare; it may be there was both. [And behind him] as the Captaines, Attendants, and Curriers [were there Red Horſes, ſpeckled and white.] Who theſe Horſemen were, is interpreted, Verſe 10. viz. Angels waiting on Chriſt, deputed to ſeverall Offices and Executions for Iudgement, for MercieMercy, or both; ſhadowed by the divers Colours of their Horſes. Not, as ſome, Angels Guardians and Gouernours of divers Provinces and States; ſome bloudie, ſome peaceable, ſome wavering and changeable.

2. The Interpretation and Application of it to the comfort of the preſent ſtate: Which is expreſſed Dialogue-wiſe. The Speakers are five:

p. 101. Zacharie the Prophet; confeſsing his ignorance of this Divine Revelation, and deſiring information from the Angell; by whoſe Miniſterie, this Viſion was ſhewed to him. [Then ſaid I: O, my Lord, what are theſe?]

2. An inferior Angell, ſent to inſtruct the Prophet about this Viſion; who willingly applyed himſelfe, to teach the Prophet where hee was ignorant. [And the Angell that talked with me] ſhewed me and bad me take notice of the Viſion [with me] foreign not foreign within me, ſay Rib. and Sanctius. Hence diſputing, how Angels reveale things to men, by working on their Phantaſies and Spirits. For the manner how ſuch inward revelations are wrought, it is not neceſſarie to enquire; the thing it ſelfe may well be granted, the Scripture elſewhere uſing like phraſe, Heb. 1.1. foreign, & 1. Pet. 1.11. although foreign doth ſignifie [Ad] as well as [In] as Pſal. 19.5. & 91.12. [ſaid vntounto me, I will ſhew thee what theſe be] what is the meaning of this Viſion. Verſe 9.

3. The Prince and Captaine of Angels: who, being asked by that other Angell, gives him inſtructions touching the meaning of this Myſterie; (for even Angels, in theſe things, get their knowledge from Chriſt) [And the Man that ſtood among the Myrrhe Trees anſwered] being asked by the foreſaid Angell [and ſaid] to the Angell in Zacharies hearing [Theſe] on the Red Horſes ſpecked and white [are they] thoſe miniſtring Spirits [which the Lord hath ſet to walke **Iob 1.Job 1to and fro thorow the Earth] as Agents and Spyes, to give intelligence of all things done in the World, and to receive and execute the Commands of God, for Mercies or Iudgements. Not that God, without them, is eyther ignorant, or weake; but it ſerves for the honour of his Majeſtie, and comfort of our infirmitie, that hee have ſuch Miniſters. Hereby hee teacheth the Iewes, that God was not idle, nor they forgotten; but that his p. 11providence was awake, and working for the Churches good. Verſe 10. After that Chriſt hath thus ſhewed what Office theſe his Attendants had, let us heare in the fourth place,

4. The Angels waiting on Chriſt among the Myrtles, making report unto their Chiefe, of the Execution of their Office, [And they anſwered] being commanded by Chriſt to make relation what they had found [the Angel, &c. and ſaid] their report is double: Firſt, of their Induſtrie and Diligence, [Wee have walked to and fro thorow the Earth] wee have tooke a ſurvey of the ſtate of every Countrey, [the Earth] eſpecially of the Babylonians, and other Enemies of the Church and ſtate of the Iewes, as appeares by Verſe 15. & 19. infra. Secondly, of their Obſervation: They finde, that the Enemies of God are in better caſe than his People: [and behold] a thing very much to be pittyed [all the Earth] the adverſaries of the Iewes, further wee need not extend it [ſitteth ſtill, and is at reſt] as of Laiſh, Iudg. 18.27. Whether there were no Warres abroad at this time in any Countrey about Iudaea, Stories cannot informe vsus: it ſufficeth, we beleeve the Angels report, That the Babylonians and others abroad enjoyed more peace and ſecuritie than the Iewes. Verſe 11.

This newes being brought unto Chriſt, hee is much mooved with it, and as Mediator prayes unto his Father for his afflicted Church. [Then the Angel of the Lord] id eſt, Chriſt, our Mediator and Interceſſor: though ſome thinke it was the Angell that talked with Zacharie; becauſe, upon this prayer, anſwere is made unto him, Verſe 13. ſeq. Hence concluding, that the Angels pray for the proſperitie of the Church. [anſwered, and ſaid] This prayer is made in forme of a vehement and paſſionate expoſtulation (like that, Rev. 6.10.) The petition is, That God would now at laſt put an end to the Miſeries of the Iewiſh Church, [O Lord of Hostes, How long wilt thou be unmercifull to Ieruſalem and the Cities of p. 12Iuda] id eſt, be at laſt mercifull, to repayre the deſolations of that Church and ſtate. Which requeſt is fortified with a double reaſon, to move merciemercy and pittie.

1. It is Ieruſalem, and the Cities of Iuda, that favour is begged for; Gods owne people, and place of his worſhip: And what pittie, yea, indignitie is it, to ſee the Heathen round about to flouriſh in plentie and ſecuritie, and both Church and Commonwealth of Iſrael to lye waſte, troubled, and afflicted?

2. It is not yeſterday they came under this Miſerie; 70. yeeres hath this burthen layne heavie on them, and that was the time prefixed for their puniſhment: Which now being ended, it is time to fulfill the promiſe, of Reſtoring them to their former eſtate, [againſt which thou haſt had indignation theſe 70. yeeres] according to the Propheſie of Ieremie, chap. 25.11. & chap. 29.10. Verſe 12.

But much adoe here is about this number of 70, how it may be ſayd at this time, that God had beene angry with Ieruſalem 70. yeeres. The former expoſition ſeemes to give the ſcope of the place; but yet we may touch vponupon the doubts that are made, and ſo paſſe on. The Queſtion is, what account Zacharie here followes, and how the 70. here mentioned can agree with the Propheſie of Ieremie, and its accompliſhment. By which it is manifeſt, that the 70. yeeres of Captivitie had their ending in the firſt of Cyrus reigne, whereſoever they tooke their beginning. Now from the firſt of Cyrus to the ſecond of**Anno 2. Imperij Darij Hyſtaſpis ac 1. Olympiadis 65. repetitum eſt opus reaedificationis Tē pli Prophetentibus Haggaeo, & Zacharia Zorabeli Praeſide & Iehoſhua ſummo Sacerdote: Poſtquam impeditum fuerat quaſi à 3. anno Imperij Cyr. pluſquam 12. annos, ac planè omiſſum ab Imperio Magi. Sunt enim à coepta poſtrema obſidione Hieroſolymorum Babylonica ad hoc uſque tempus 70. anni, iuxta Zacharium, c. 1. v. 12. Lydiat. Emend. Temp. Anno Mund. 3485. Darius, wherein Zacharie propheſied; if Darius Hyſtaſpis, there are 12. yeeres; if Darius Lothus, there are 108. yeres paſſed betweene: Yet Zacharie in this Verſe ſayth, that God had beene angry with Ieruſalem foreign jam 70. an. now 70. yeeres, as Iunius and the old Tranſlators render it; whereas it was at this time eyther 82. or 178. yeeres that all had lyen waſte. Ribera and Sanctius p. 13unlooſe this Knot, by diſtinguiſhing of a double 70, one beginning at the firſt of Nebuchadnezzar, and ending at the firſt of Cyrus, which Ieremie ſpake of; another, beginning at the 19. of Nebuchadnezzar, and ending at the ſecond of Darius Hyſtaſpis. Thus

Againe,

But this account of the Ieſuites carryes little ſhew of good reaſon with it: For, firſt, they begin the Captivitie at the firſt of Nebuchadnezzar, and the third of Iehoiakim, when the Citie was firſt taken, 2. King. 24.1. Dan. 1. which ought with much better reaſon begin at the eight yeere of Nebuchadnezzar, when Iechoniah was carryed away captive: or**Sir W.R. Hiſt. l. 3. c. 1. §. 3. beſt of all, at the nineteenth yeere of Nebuchadnezzar, when all, Temple and Citie, was ruined, 2. King. 25.2. Chron. 36.21. Secondly, their Arithmeticke is not good, for the reigne of the Kings betweene Nebuchadnezzar and Cyrus. That but onelyonly two ſucceeded betweene, viz. Evilmerodach and Belſhazzar, is plaine by Ier. 27.7. but how long each reigned, is uncertaine: yet moſt agree, the formn reigned 23. the next, not 3. but 17. as Ioſeph. Antiq. l. 10. c. 12. and ſo their Reckoning, for Zacharies 70. falls p. 14out farre amiſſe. Thirdly, they take it for granted, that Darius, here ſpoken of in Zacharie, was the ſonne of Hyſtaſpis; which is very doubtfull: for, firſt, How ſhall the order of ſo many Kings be ſalved up, who are reckoned betweene the time of Cyrus and Darius, in whoſe time the Temple was finiſhed? which Catalogue we have, Ezra 4. Secondly, What ſhall be ſaid to the Iewes, Iohn 2. who affirme the Temple was 46. yeeres in building? ſpeaking of this Temple, not of Herods, which was but 10. yeeres in trimming, Ioſeph. 15. Antiq. c. 14. Now betweene their deliverie, the firſt of Cyrus, to the finiſhing of this Temple, the ſixt of Darius Hyſtaſpis, is but 16. or 17. yeeres. Shall we ſay boldly as Ribera doth, that the Iewes eyther told a lye of malice, or ſpake like ignorant fooles?

On the other ſide, if wee take the account of Iunius, Helvicus, &c. who thinke, Zacharie propheſied in the ſecond of Darius Nothus, the difficultie is as great, ſeeing the Deſolation had continued at that time not 70. yeeres onelyonly, but even 180. yeeres. Now there are preſumptions and probabilities againſt this alſo, that the time of this Propheſie was not in Nothus reigne. Firſt, it ſeemes not likely, that the Temple ſhould remaine unbuilt, and the Citie unrepayred, for ſo long a time as 108. yeeres after the peoples returne home: Strange, that there was never a Prophet to admoniſh them: that Zerubbabel and Iehoſhua would for all that time be ſo careleſſe, and that the continuall Plague of Famine and Penurie would not quicken them to their dutie. Secondly, Nehemiah, 33. yeeres after the propheſying of Zacharie and Haggaie, comes to Ieruſalem, in the 20. yeere of Artaxerxes Mnemon, and then hee findes, Neb. 7.4. that the Citie was large and great, the People in it few, and the**And yet Haggaie complaines of their too much forwardneſſe in brave Buildings for their private. Hag. 1.4, 9.Hag 1:4Hag 1:9 Houſes not builded. A very ſtrange matter, that in the compaſſe of an 140. yeeres after their returne, the Iewes, being at their returne**Ezra 2.64.Ezra 2:64 42000, and upwards, had encreaſed into no greater multitudes p. 15to people the Citie, conſidering the naturall fruitfulneſſe of that Nation, and thoſe infinite multitudes whereunto, notwithſtanding the continuall Warres that conſumed them, they grew within 400. yeeres after this time, till unto the comming of Chriſt, and finall deſtruction of that State. Which is further manifeſted by Neh. 11.1. where, by reaſon of the ſcarcitie of Inhabitants, the Tenth of the people were taken out of the Townes and Villages about, to dwell in Ieruſalem. This Tithe amounts to about 3000. which, deducting the Inhabitants that before this Tithing might alreadie dwell in Ieruſalem, is in a manner but the Tenth of the whole Congregation which came up, in the firſt of Cyrus, with Zerubbabel. Thirdly, beſides, is it credible,And Zerubbabel muſt have beene, by this account, at leaſt 140. yeres old at the finiſhing of the Temple, ſuppoſing him to be 20. when he was Captaine of that Returne. Vide Lyd. Emend. Temp. A. M. 3485. Vide Can. Loc. Theol. l. 11. c. 5. §. obijcitur primum. that even halfe of thoſe that returned with Zerubbabel ſhould live till they were 200. yeeres old, and behold both Temples? Thus,

too great an age for ſo many to live. Some one might have lived to it: but at the foundation of the Temple, it was hard to diſcerne which number or noyſe was the bigger, of thoſe that wept, or them that rejoyced, Ezra 3.12, 13. But who will not looſe himſelfe in the Chronologicall Labyrinths of theſe Times? It ſhall ſuffice me, till I meet with ſome Ariadna's Thred, that the 70. yeeres of the Captivitie, determined upon this people, was now at an end when this Angell prayed: and therefore that God, who before that time would by no meanes be entreated, might now be ſued unto, to ſhew favour to this People, according to his promiſe: Which perhaps p. 16is all that is here meant. Verſe 12. Come wee to the fift Speaker in this Viſion, and that is

5 God himſelfe; who heares the prayer of his Sonne in behalfe of his Church, and returnes him a gracious anſwere: which is here directed to the Angel that talked with Zacharie, and was to reveale it to him. [And the Lord anſwered the Angel that talked with me.] This Anſwere of God is ſet downe,

1. Summarily, in ſhort compriſing the nature of it, viz. that it was all of favour, merciemercy, and comfort towards this people, [with good words and comfortable words] thoſe for the future, this for the preſent neceſſitie, ſayes Ierome: or, good, id eſt, comfortable words; ſuch promiſes as tended to the reliefe of the preſent Miſeries they were in. Verſe 13.

2. Diſtinctly, and in the parts of it: And this is done by the Angel, who tels the Prophet what God had anſwered him, and bids the Prophet publiſh it to the people. [So the Angel that communed with me, ſaid unto me, Crie thou, and ſpeake, Thus ſayth the Lord of Hoſtes.] The Anſwere conſiſts of two parts; both comfortable:

1. Touching his Love to the Church: Which he was ſo farre from caſting off, as that hee bare an extraordinarie affection to her, even as a man to his Wife [I am jealous for Ieruſalem and for Zion] and that in more than an ordinarie manner [with a great jealouſie] and therefore muſt needes be offended, if eyther ſhee offer me any diſhonour, vnbefitting an obedient Spouſe; or the Enemie offer her any injurie, which may redound to the impeachment of my glory. Verſe 14.

2. Touching his Anger againſt the Enemies of the Church [I am ſore diſpleaſed with the Heathem] or, the Nations [that are at eaſe] that have and doe moleſt the Church, and are at quiet p. 17themſelves, according to the Angels report, Verſe 11. They proſper and live at eaſe, yet I am extremely diſpleaſed with them (as Proſperitie no ſigne of Gods favour;) and per tacitam antitheſin, You are troubled, yet I love you (as Adverſitie no token of Gods hatred.) The reaſon of Gods juſt diſpleaſure is added, drawne from the ambitious, covetous, and over-cruell execution of Gods judgement upon his people [I was a little diſpleaſed] meaning to correct in judgement and meaſure, [and they helped forward the affliction] but they, beyond all meaſure, enraged with hautie, revengefull, and malicious deſires, did what they could to lay on more load, and bring my people to the utmoſt extremitie. This made God as angry with thoſe he ſet a-worke, as them againſt whom they were imployed; ſo hatefull is crueltie and ambition to him, and ſo different is his mind, and mans, in inflicting the ſame puniſhment. Compare with this, Eſ. 47.6. Eſ. 10.5. &c. 2. Chron. 28.9. Pſal. 69.26. Alſo with Ezek. 25. of the Ammonites, Moabites, Edomites, and Philiſtims, eſpecially Verſe 12. & 15. Obad. verſe 10. & ſequen. Of Tyrus likewiſe, Ezek. 26.2. All theſe, beſides the Babylonians, added to the afflictions of the Iewes, and were in the end all plagued. Verſe 15.

Now both theſe Affections in God, towards his Church and the Enemies thereof, are here further amplified by their ſeverall effects.

1. Of his Love and favour to the Church: the effect whereof is in generall, The reſtoring of his people to their former eſtate, out of the deſolations and diſtreſſe they were then in [I am returned to Ieruſalem with mercies:] I went away, and hid me from it, in my anger, Hoſ. 5.15. but am come againe with many comforts and tender mercies foreign to relieve it. This generall is ſet forth in three particulars:

p. 181. Re-edification of the Temple, and reſtoring of the Worſhip of God [my Houſe ſhall be built in it.]

2. Reparation of the Citie, and reſtitution of the forme of the Common-wealth, ſet out figuratively by the Inſtrument of Architecture [a Line ſhall be ſtretched forth upon Ieruſalem] to deſcribe the Streets, to rayſe up the Walls, &c. Verſe 16.

3. Proſperitie and Abundance, both of Men and Maintenance. Which ſeemes to be ſet downe by way of prevention, to an Objection the people might make: Well it may be, that the Temple and Citie may be repayred; yet for all that, we are brought ſo low, our number is ſo few, our povertie ſo great, that there is no hope of any flouriſhing and proſperous eſtate to be looked for. To this, the Angell bids the Prophet anſwere as it were with another Proclamation [Crie yet] moreover, [Thus ſayth the Lord of Hoſtes: My Cities, through proſperitie, ſhall yet be ſpread abroad:] [My Cities] not this onelyonly of Ieruſalem, but others alſo round about, of inferior marke, [through proſperitie] foreign plentifull encreaſe of Men, Cattell, and all manner of Fruits of the Earth, as Chap. 2. v. 4. [ſhall yet] notwithſtanding the meane and poore eſtate the whole Countrey is now in [be ſpread abroad] foreign diffundentur, diffluent or effluent. Targum foreign replebuntur: a Metaphor from Veſſels; ſo filled, that they run over; or Fountaines, that ſwell over and run abroad, Prov. 5.16. foreign. Iunius underſtands this, of the ſpreading of the Church beyond the limits of Iudaea, to all Countreyes of the Gentiles, ex Iſa. 49.19. & ſequitur. Sed quaere.

Now the meanes of procuring all this good unto this people, depends not on mans eyther

Power, [and the Lord ſhall yet comfort Zion] He onelyonly will and can doe it. No State ſtands on ſuch deſperate tearmes, but hee can ſet all to rights; and will doe ſo for this people.

p. 19or Worthineſſe. God reſpects himſelfe, and his owne free election of Grace: And becauſe he hath choſen the Iewes to be his peculiar People, therefore hee meanes them all this favour, [and ſhall yet] neyther their Sinne, nor their Miſerie, ſhall make void his Election [chuſe Ieruſalem] above all other places, wherein to be honoured and worſhipped, and whereupon to beſtow his favors. Verſe 17.

2. Of his Wrath and Indignation againſt the Enemies of his People: the effect whereof, is their overthrow and deſtruction; deſcribed unto us in the ſecond Viſion ſhewen unto our Prophet, which wee are next to conſider of.

Viſion 2. Which hath two parts.

1. Concerning the Enemies themſelves; repreſented unto Zacharie under the ſimilitude of foure Hornes. [Then I lift up mine eyes, and ſaw, and behold, foure Hornes.] Verſe 18. Who theſe were, is interpreted by the Angel, Verſe 19. [And I ſaid, &c. Theſe are the Hornes] id eſt, Enemies, figuratively from fierce Beaſts, whoſe ſtrength and wrath lyes in their Hornes, [which have ſcattered] foreign Ventilarunt, toſſed them up in the ayre, as furious Beaſts doe with their Hornes [Iudah, Iſrael, and Ieruſalem.] Why all three? And Iſrael, as well as Iudah? And why Iudah and Ieruſalem? Quaere.

2. Concerning the Meanes of their Deſtruction; here ſhadowed by foure Carpenters, or Smiths, [And the Lord ſhewed me foure Carpenters] foreign, any kind of Artificers, but here moſt likely, Smiths; as, 1. Sam. 13.29. where alſo the word is uſed, without any Epithite of diſtinction. And we may well thinke, that as thoſe Hornes were of Iron, ſo theſe Smiths came with Iron Inſtruments to batter and breake them. Whether one or other, wee have in the next Verſe 21. the Imployment they came about, declared unto Zacharie, upon his queſtion and deſire to know what they were. [Then ſaid I, What come theſe to doe? And hee ſpake, ſaying,] The interpretation of the p. 20Viſion is ſet downe by oppoſition of both parts, foure to foure, on the one ſide, [Theſe are the Hornes which have ſcattered Iudah, ſo that no man did lift up his head:] He continues the Allegorie, from ſtrong Beaſts, that ſo gore and beare downe the weaker, that they dare not turne head againſt them: And in ſuch ſort had the Nations round about oppreſſed and over-run this People, as they had no meanes to make reſiſtance. On the other ſide, [But theſe are come to fray them] to repreſſe and reſtraine their violence: He goes on in the Allegorie, [to cast out the Hornes of the Gentiles] ſo to terrifie the Enemies, as to breake their power, and to drive them out of the Incloſures of the Church; over which they had broke in, like wild Beaſts, to devoure and diſturbe all: [which had lift up their Horne over the Land of Iudah, to ſcatter it.] Verſe 21.