Exposition of Zechariah 1-9, Chapter 6
CHAP. VI.
AGaine, I turned and lift up mine eyes, and looked: and behold, there came foure Charets out from betweene two Mountaines, and the Mountaines were Mountaines of Braſſe.
2 In the first Charet were red Horſes, and in the ſecond Charet blacke Horſes.
3 And in the third Charet white Horſes, and in the fourth Charet Horſes of divers colours, and reddiſh.
4 Then I anſwered, and ſaid unto the Angell that talked with me, What are theſe, my Lord?
5 And the Angell anſwered, and ſaid unto me, Theſe are the foure Spirits of the Heaven, which goe foorth from ſtanding with the Lord of all the Earth.
6 That with the blacke Horſe went foorth into the Land of the North, and the white went out after them, and they of divers colours went foorth toward the South Countrey.
7 And the reddiſh went out, and required to goe, and paſſe thorow the World, and he ſaid, Goe paſſe thorow the World. So they went thorowout the World.
8 Then cryed he upon me, and ſpake unto me, ſaying, Behold, theſe that goe toward the North Countrey, have pacified my Spirit in the North Countrey.
9 And the word of the Lord came unto me, ſaying,
10 Take of them of the Captivitie, even of Heldai, and of Tobijah, and Iedaiah, which are come from Babel, and come thou the ſame day, and goe unto the houſe of Ioſhiah, the ſonne of Zephaniah.
11 Take even Silver, and Gold, and make Crownes, and ſet them upon the head of Iehoſhua, the ſonne of Iehozadah the High Prieſt,
12 And ſpeake unto him, ſaying, Thus ſpeaketh the Lord of Hoſtes, and ſaith, Behold the Man whoſe name is the Branch, and he ſhall grow up out of his place, and he ſhall build the Temple of the Lord.
13 Even hee ſhall build the Temple of the Lord, and hee ſhall beare the glorie, and ſhall ſit and rule upon his Throne, and hee ſhall be a Prieſt upon his Throne, and the Councell of Peace ſhall be betweene them both.
14 And the Crownes ſhall be to Helem, and to Tobijah, and to Iedaiah, and to Hen the ſonne of Zephaniah, for a memoriall in the Temple of the Lord.
15 And they that are farre off, ſhall come and build in the Temple of the Lord, and ye ſhall know, that the Lord of Hoſtes hath ſent me unto you. And this ſhall come to paſſe, if ye will obey the voyce of the Lord your God.
Viſion 7. TOuching the Scope of this Viſion, there are two Opinions of Interpreters. The firſt is, of thoſe who underſtand by theſe foure Chariots the foure Empires, with relation to the Church of God; whoſe Beginning and Progreſſe, Actions and Succeſſions, were from time to time ordered by Gods ſupreame Will and Providence: So, that whatſoever his Church and People had, or ſhould ſuffer under them, was fore-ſeene and fore-appointed by God himſelfe. And as in Daniel, Chap. 2. & 7. after the Viſion of the foure Monarchies, Chriſts eternall and ſpirituall Kingdome is preſently deſcribed, which ſhould bee more large and laſting than any of the former; ſo likewiſe is it in this place.
The ſecond is, of thoſe who by theſe Chariots underſtand the Angels, who are ſpeedie Miniſters of Gods manifold Decrees: Which provident government of God, by the Miniſterie of his Angels, is here declared for the comfort both of the Iewes that were returned, and of thoſe that yet abode in Babylon; whoſe caſe was not yet ſo deſperate, but that God had amongſt them a Remnant, of whom he tooke care, to ſave them by his Grace and MercieMercy. An effect of which care of God towards them, is afterwards ſet downe by an Example, of the Converſion of ſome of them: VponUpon whoſe comming to Ieruſalem, to Offer their Preſent, occaſion is taken, by a viſible Ceremonie and Solemnitie, to confirme their Faith, and the Faith of the reſt of the Iewes, in the Promiſe of the Meſſias, and his Kingdome.
Which of theſe Opinions to take to, or whether we may reſt on eyther of them, I cannot ſay, nor dare define: both have their probabilities, and neyther of them much more, for ought I ſee. I thinke we muſt be content to be ignorant of the thorow meaning of this Viſion: I will relate what others thinke, and ſo proceed. We have here then,
1. The Deſcription of the Viſion:
1. Generally: [I turned and lift up mine eyes, and looked, and behold, there came foure Charets,] not without their Drivers, though they be not named, [out from betweene two Mountaines,] Alluſion to the cuſtome of thoſe Times, of running Races with Charets, where the Horſes and Charets ſtood readie for the Courſe, incloſed within the Carceres, or barred Liſts, from whence, upon the ſigne given, they looſed, [and the Mountaines were Mountaines of Braſſe.] By theſe Brazen Mountaines, all underſtand, Gods provident Decrees and Councels; which, as they are moſt firme and immutable in themſelves, like unremovable Mountaines of Braſſe, or Steele, ſo are they the Beginnings of all Actions and Effects in the World. And therefore theſe Charets are ſayd to come foorth from betweene theſe Mountaines, Gods Providence appointing them their courſe. Verſe 1.
2. Particularly: deſcribing by what Horſes every Charet was drawne, Verſe 2, 3. [In the firſt Charet were red Horſes, and in the ſecond Charet blacke Horſes, and in the third Charet white Horſes, in the fourth Charet grizled and Bay Horſes.] They that thereby underſtand the foure Monarchies, are much troubled in the interpretation and application of theſe ſeverall Colours. Some ridiculouſly take it for ſuch Colours as thoſe Nations moſt of all uſed; as the Chaldaeans, Red, &c. Others, with reference to the Iewiſh eſtate, for Types of that dealing which they uſed towards the Iewes: as the Chaldaeans, Red, becauſe they were bloudie; the Medes and Perſians, Blacke, becauſe under them it was a ſorrowfull time to the Iewes, by reaſon of their Captivitie; and the Graecians, White, becauſe the Iewes were well handled by them; as by Alexander, at his comming to Ieruſalem: the Romans, grizled, or of divers Colours; becauſe, of their Emperours, ſome uſed the Iewes well, and gently; ſome ill, and cruelly. But theſe are Conceits, not onelyonly frivolous, but falſe, if they bee thorowly ſcanned. And bee it ſo, that by the Charets are meant theſe Monarchies, yet it will be too much preſumption, without the helpe of the Angels interpretation, to give a reaſon of theſe Colours, which haply were onelyonly for diſtinction ſake, to know one Charet from another, without further ſignification. They that goe the other way,Which alſo have appeared like Charets and Horſes, 2. King. 6.17. & 2. King. 2.11. & moſt plainly Pſal. 68.17. Targ. foreign Maculoſi. make ſhorter worke, and hereby underſtand the divers Miniſtrations of the Angels, deputed to ſeverall imployments; and nothing elſe: which is alſo according to that in the firſt Viſion, Chap. 1. verſe 8. About the Colours of the laſt Horſes, there is ſome difference in the reading, [Grizled] foreign Grandinei, or Grandine guttati, Maculis albis reſperſi, ſpotted with white ſpots like hayle-ſtones, upon Blacke, or other Colour. Iacobs ſpotted Sheepe are ſo tearmed, Gen. 31.10. which, Chap. 30. verſe 39. are called foreign The old Tranſlators render it [of divers colours,] the French [Cendrès] aſh-coloured. [and Bay] foreign pro foreign *Eſ. 63.1.Tincts, infecti, by the change of the Gutturals foreign The Targum foreign Cinerei, aſh-coloured, of foreign Cinis, Gen. 18.27. The old Tranſlators [Reddiſh] The Seventie, foreign, Sturnini, Stare-colour. French, (Mouſchetès.) Iunius takes foreign in the uſuall ſignification, for Roborati, confirmati, ſtrong, or ſtrengthened, viz. by God, for the execution of his Will; and ſo may be as a common Epithite to all (theſe Horſes, i.e. Angels imployed in Gods ſervice.
2. The Interpretation: which the Angell, being asked by Zacharie, Verſe 4. gives of them, in a three-fold deſcription of theſe Charets and Horſes.
1. Their Nature, what they were, [Theſe are the foure Spirits of the Heavens.] Here lyes all the doubt, touching the meaning of this word Spirits, (foreign) whether it ſhould be rendered*And ſo the French Tranſlators (Quatre …) and Iunius, who yet interpretes it of the Angels. Venti, [the foure Winds of the Heavens] as Sanctius and the reſt that interprete the Viſion of the Monarchies, expounding this place by that, Dan. 7.2. where thoſe Monarchies are ſet foorth by the foure Windes ſtriving on the great Sea; to which place, well knowne to Zacharie, the Angell (ſay they) alludes: Or, Spiritus, [the foure Spirits of the Heavens] as the old and new Tranſlators: and ſo to expound it of the Angels, who are ſent from God into all the Quarters of the World; and from thence, repayre againe unto his Preſence. [which goe foorth from ſtanding before the Lord of all the Earth.] Whether of the former ſenſes wee take, this Clauſe ſeemes well to agree to both; but moſt fitly to the latter, of the Angels, who ſtand in the Preſence of God, waiting his Commands, readie to goe foorth in the ſpeedie execution of his eternall Councels and Decrees: as is moſt plaine, Iob 1.6. & 2.1. 1. King. 22.19. Dan. 7.10. & ſupra Chap. 1.10. & Heb. 1. Matth. 18.10. But yet if wee underſtand it of the Monarchies, the ſenſe is not improbable: for they likewiſe were, in their times, rayſed up out of their ſeverall Stations, according to Gods everlaſting appointment; and ſent foorth into the World, to execute Gods moſt holy and righteous purpoſes, as well upon his People, as one upon another: as the Aſſyrians, to puniſh the Iſraelites; the Medes and Perſians, to plague the Aſſyrians; the Graecians, to afflict the Perſians; and the Romans, to undoe all, both one and other. Verſe 5.
2. By their Imployment: ſetting downe the places whither theſe Charets ranne. [The blacke Horſes which are therein,] viz. in the ſecond Charet, [goe foorth into the North Countrey,] id eſt, the Medes and Perſians ſhall over-runne the Babylonians, whoſe Countrey was North unto Iudaea: [and the White goe foorth after them,] id eſt, the Graecians, who againe overcame the ſame Countreyes which the Perſians before them had done; as appeares by Alexanders Expeditions; [and the Grizled goe foorth towards the South Countrey,] id eſt, the Romans ſhall over-runne Aegypt, which lay South to Iudaea. But why Aegypt? Ribera, and Sanctius out of him, give the reaſon: Aegypt is onelyonly mentioned, becauſe of all the Graecian Empire, that Countrey was the laſt which was wonne by the Romans; who, in Auguſtus*Suet. Auguſt. §. 17, 18. Flo…us, lib. 4. time, conquered it, and made it a Province: at which time, was the*So Torniell. An. ad Ann. M. 3723. laſt Period of that Empire. Verſe 6. [And the Bay went foorth, and ſought to goe, that they might walke to and fro thorow the Earth.] Here's another Knot, hard to be vntyed, who theſe Bay Horſes are. The Bay and Grizled drew both together in the fourth Charet, viz. of the Romans; now they are ſevered: the Grizled goe towards the South; the Bay, thorowout all the Earth. Wherefore eyther wee muſt ſay, that by the Bay and Grizled is onelyonly meant the Romans, who ſhould not onelyonly overcome the Graecian Empire, as it is verſe 6. but alſo ſhould extend their Dominion to all places of the World beſides, verſe 7. Or elſe wee muſt take theſe Bay Horſes for ſome other Kingdome, which having ſometime beene a part of the Roman Empire, ſhould afterward over-runne the whole World. Ribera rejects the former, becauſe the Romans had conquered all the World, before the ſubduing of Aegypt; as appeares by Storie, and Auguſtus Taxation, Luke 2. Wherefore, what need they, after that their going into the South Countrey, to deſire to goe over all the Earth? Therefore he underſtands by them, another Kingdome. But what? The Gothes, Vandals, and Northerne Nations, who being firſt ſubjects to the Romans, and part, as of their Empire, ſo of their*Oroſ. l. 7. c. 20. Armies, afterward rebelled, divided themſelves from the Romans, and by many Eruptions [ſought to goe] and get abroad, which yet were a long time hindered by the Romans: yet afterward they had leave from God, [and he ſaid, Get yee hence, &c.] and, [So they walked to and fro thorow the Earth,] over-ranne the whole World, ſcarce any Countrey being free from their invaſion and tyrannie. To this interpretation of Ribera, Sanctius ſubſcribes: but Spaniard-like, out of admiration of his owne Nation, addes a ridiculous Conceit of his owne, That non longe erraret ab optima conjectura, qui crederet hanc Prophetiam ad Hiſpanos quoque pertinere; who being deſcended of the Gothes, have ſpread their Armes and Fame farre and wide thorow the World. Iunius, and thoſe that interprete this Viſion of the Angels, underſtand no more but this, That theſe Angels are appointed to ſeverall Countreyes: the ſecond and third Charet ſent to Babylon, to take care of the Iewes reſiding there; the fourth ſent into the South Countrey, id eſt, into Iudaea, to over-ſee thoſe Iewes that were returned, Verſe 6. and all of them being [confirmati foreign] armed with Power and Authoritie from God, [ſought to goe, that they might walke thorow the Earth,] were readie and deſirous to be gone upon their Errand and Commiſſion (ſo willing is the Angels ſervice and obedience:Matth. 6.10.) and then, upon leave given, they flye abroad with all ſpeed, to diſpatch what God had given them in Command, Verſe 7. [they walked to and fro] foreign obambulabant equae Terram. Iunius puts in that Particle [equae, Mares,] becauſe the Verbe is the Foeminine Gender, and Mares runne ſwifteſt: but it needs not, ſeeing we may as well referre the Verbe to foreign Charets of the Foeminine Gender too; and both Charets and Horſes went together. Now, touching the Courſes of theſe Charets, here is yet one doubt, Why there is mention made of the firſt Charet, wherein the Red Horſes were. Ribera ſayth, it was becauſe the Chaldaean Empire was at this time overthrowne, and ſo their Race was runne. Wherefore the Angell ſpeakes nothing of them. Iunius is ſilent touching this point. Ergo quaere.
3. By an Effect, wrought by their Miniſterie and Imployment: Which the Angell delivers with ſome vehemencie, to breed more attention in the Prophet. [Then hee cryed upon me,] called on me with a lowd voyce, [and ſpake unto me, ſaying, Behold,] See foreign [theſe that goe towards the North Countrey, have quieted my Spirit in the North Countrey.] An obſcure place. foreign Tranquillarunt, Requiem dederunt, foreign Quieſcere facit; not foreign Statuit, Collocavit, Manere fecit. foreign id est, foreign aut foreign as Kimhi and Schelomo, foreign and ſo foreign ſometimes*Eſ. 30.28. Proverb. 16.32. foreign taken for Wrath. The meaning then, according to the firſt interpretation of the Viſion, is, [they have quieted my Spirit,] id est, pacified my*Eſ. 1.24. Wrath, done a pleaſing and acceptable Worke, in executing my revenge upon the Chaldaeans and Perſians, who had cruelly vexed the Iewes above meaſure, as Chap. 1. verſe 15. Now the Perſians had alreadie puniſhed the Aſſyrians, and the Graecians ſhould ſhortly afflict the Perſians; both by Gods appointment, for the oppreſſion of his People. The Paraphraſt to the ſame ſenſe, foreign perfecerunt voluntatem meam. Iunius and Piſcator underſtand it of the converſion and repentance of the Iewes in Babylon, wrought by Miniſterie of Angels, thus: [They have quieted my Spirit in the North Countrey,] id eſt, appeaſed mine Anger towards the Iewes dwelling in Babylon, and neglecting Gods favour, in their deliverance. But how is this done? By bringing ſome of them to Repentance; whom therefore God would not caſt foorth of his favour: wherein God aſcribes the worke of his owne ſpirit to his Miniſters, the Angels, for their greater honour. Which expoſition gives occaſion of ſome doubts: as firſt, How the Angels are workers of Repentance in Men? Secondly, Whether theſe penitent Iewes did ſtill tarrie in Babylon, or returned home to their owne Countrey? If they tarried, how did they repent? ſeeing their tarrying there, was one of their great ſinnes. If they returned, when was it? Wee finde indeed, that at the comming of Ezra, which was after this time, many Iewes repenting (belike) their former ſlouthfulneſſe, joyned themſelves with him, and returned home, as is deſcribed at large, Ezra 7. & 8. And perhaps, that is ſomewhat heere aymed at. But thirdly, Whether doth not this Reſt, given to Gods Spirit in the North, ſeeme to be of a larger extent, than onelyonly in ſome few particular Converts? with whom, though God was well pleaſed, upon their Repentance and Returne; yet, for the generalitie, he was ſtill highly diſpleaſed with them who forgat Sion, and ſate ſtill by the Rivers of Babylon.
And ſo we come to the ſecond part of this Chapter; containing not a Viſion, but an Hiſtoricall Praediction of what was really to be done, viz. the Oblation of the Iewes that came from Babylon, and the typicall Coronation of Iehoſhua the High Prieſt. How this followes upon the former Viſion, is doubtfull: But there are two wayes generally followed: eyther thus; The Viſion ſets foorth unto us the adminiſtration of all Kingdomes, by the direction and providence of God; who, though hee had ſuffered theſe Monarchs to invade and ſpoyle his People, yet would ſo order the matter, that the Kingdome and Prieſthood ſhould flouriſh againe in Iuda, notwithſtanding the Power of thoſe Earthly*But yet after a new and unuſuall manner, one Man ſhould have them both: typified in Ioſhua, fulfilled in Chriſt. Monarchies; when, in due time, according to the Promiſes, the Meſſias ſhould come, and take upon him the Rule of his Church, among the Iewes and Gentiles: Or thus: In the Viſion is ſhewed the Care of God over the Iewes of Babylon, to ſave his Elect among them. In this Storie is ſet foorth an Effect of that Care, in an Example of ſome Converts; who, as Embaſſadours from the reſt, come to Ieruſalem, to make publike profeſſion of their Faith, & to Offer unto the Lord: unto whom God vouchſafeth this favor, to give them a viſible teſtimonie and confirmation of the promiſed Meſsias.
The ſumme then, is a declaration of the Kingdome and Prieſthood of Chriſt, and of the re-eſtabliſhment and enlargement of the Church under him. Where wee are to note theſe particulars.
1. The externall Repreſentation of this, by a viſible Type, performed by the Command of God, given to Zacharie: [And the Word of the Lord, &c.] Verſe 9. It is ſet foorth by foure Circumſtances.
1. The Parties, before whom it muſt be done: Which are ſome of the Captivitie, come from Babylon.
2. The Time: the ſame day that they came.
3. The Place: in the Houſe of Ioſiah, the ſonne of Zephaniah. Theſe Circumſtances are expreſſed, Verſe 20. [Take of them of the Captivitie,] ſuch as have beene carryed Captive, and are now returned, [even of Heldai, of Tobiah, and of Iedaiah,] three principall Men, [which are come from Babylon:] How? As private Men, bringing their owne Free-will-Offering to the Houſe of God; or, as publike Embaſſadours, in the name of the other godly Iewes in Babylon, to make knowne their Profeſsion and Zeale, and to bring their Gifts. And thus Iunius ſayth, but the Text prooves it not. Againe, when came they? At this time of Zacharies Propheſie; or before, with the firſt Returne from the Captivitie. The Text ſeemes to determine neyther, and foreign may be rendred as well [which have come, or, Came,] of the time paſt; as which are, viz. now come, of the preſent. Though this, of the preſent comming, ſeemes more probable by the next circumſtance. [And come thou the ſame day,] foreign What day? Why, moſt likely, that ſame day theſe men came from Babylon. No time ſhould be fore-ſlowed, for the confirmation of their Faith, and to teſtifie the acceptation of their ſervice. And the Relative foreign in the laſt Clauſe, may not unfitly be referred to foreign as well as to the perſons before named, reading it thus, [Goe thou the ſame day that they are come from Babylon, and goe into the Houſe, &c.] and ſo the Hyperbaton will not be ſo long and hard. Vnleſſe wee may venter with Sanctius, to referre it to the next perſons ſpoken of, viz. Ioſiah the Father, and Zephaniah the Sonne, who came from Babylon; and ſo make no Hyperbaton at all: which is hardly allowable in this place; and I rather take the former conſtruction. Where further, by the Time we are to note, that this foreign implyes,Sunt 70 anni ab …verſione urbis & Templi Dei ad ann. 4. Darij, quo videtur confirmatum a Dario Decretum pro Templi reaedificatione juxta Zachariam, c. 6. v. 9. ad finem 8. cap. Lydiat. Emend. Temp. Ann. Mund. 3485. that Zacharie had this Command from God, before theſe Captives were come, to bee executed and put in practiſe at the very day of their comming: which was, no doubt, accordingly fulfilled. [And goe thou into the Houſe of Ioſiah, the ſonne of Zephaniah.] Who was hee? it is not knowne: But very likely it is, that eyther hee was a Treaſurer for the Temple, who received the Oblations that were made for the repayring thereof; and ſo the Prophet muſt goe thither with the Captives, to receive Gold and Silver of them in the Treaſurers Houſe, whither they would bring it: or elſe, a Gold-ſmith, or Founder, dwelling in Ieruſalem,Sed qu. of this whole Verſe. who ſhould make the Crownes next ſpoken of. Verſe 10.
4. The Manner of this Repreſentation: It muſt be in the faſhion of a ſolemne Inauguration of Iehoſhua, by ſetting a double Crowne upon his Head. [Then take Silver and Gold,] viz. of Heldai and the reſt, which they have brought from Babylon, to Offer in the Temple. So Aben Ezra, R. David, and Salomo, with the reſt that follow them; though, me thinkes, the Text ſayth not ſo. [and make Crownes] What? of Gold and Silver mingled together? So Ribera judging the Plurall to be put for the Singular, as foreign pro ingenti beſtia, Iob. 40. foreign pro ſingulari ſapientia, Prov. 1. So heere foreign pro Magna Corona. But there is no cauſe ſo to interprete the *That which moſt ſeemes to prove it, is that this Plurall Nowne is joyned with a Verbe ſingular foreign v. but in a common enallage.place; and the diverſitie of Metalls, ſhewes there were more Crownes made than one: one of Gold, for the Kingly Dignitie; another of Silver, for the Prieſthood, ſayth Piſcator. But whether that diſtinction be needfull, it would be enquired; ſeeing the High Prieſt, beſides his Miter, did weare a Crowne of Gold upon it: the faſhion whereof is deſcribed, Exod. 28.36. & 29.30. That Crowne was an Enſigne of the High-Prieſtly Dignitie, and it was to be of pure Gold: How then ſhall a Silver Crowne repreſent it? unleſſe we ſay, that the Silver Crowne, as it was of another faſhion, ſo it was of another Mettall, for an extraordinarie uſe and ſpeciall repreſentation of the Prieſthood at this time. [And ſet them upon the Head of Ioſhua, the ſonne of Ioſedeck, the High Prieſt.] Not one upon the Head of Ioſhua the Prieſt, another upon the Head of Zerubbabel the Prince, as R. David would have it; and therefore ſayes, that he, before this Coronation, was called but foreign Dux, afterward he was ſtyled foreign Rex. But both Crownes, Kingly and Prieſtly, were one after another ſet on the High Prieſts Head: who, although he were not a Prieſt after the Order of Melchiſedech, but of Aaron, and therefore had not, nor could have, both theſe Dignities joyned in his Perſon, as touching the reall execution & adminiſtration of both (as Melchiſedech had;) yet, for an extraordinarie Repreſentation, both theſe Dignities were at this time layd upon him: which he bare as a ſpeciall Type of Him,Ioſeph. lib. 11. A…tiq. cap. 4. foreign. in whom both Kingdome and Prieſthood ſhould fully meet together, and be really executed. If after the Captivitie, the High Prieſts did by degrees encroach upon the Civill Authoritie, and carryed themſelves like ſupreame Magiſtrates in the State, as well as chiefeſt Miniſters in the Church: I ſuppoſe they had no warrant for their ſo doing; to joyne thoſe Offices, which God in that Politie had ſevered. In the defect or negligence of other Governours, they haply tooke that Authoritie, or had it put upon them by the People, as perſons moſt eminent for their Place, and ſuch as would have moſt regard of the common good, for their Pietie. And it may be, this Coronation of Ioſhua might give his Succeſſors ſome occaſion to take up that practiſe; yea, and to the People alſo, to thinke that they ought ſo to doe: who eyther ſeeing this Solemnitie done in*For, ſo it is moſt agreeable, that it was not in private, in the houſe of Ioſiah, the ſon of Zephaniah, but in the open view of the People, and in the preſence of Zerubbabel the Prince too: who yet was not offended at it, knowing by the Prophets Sermon which he made at this Solemnitie, that all this tended not to the derogation of his Honor, or Authoritie, but to another end, and for a further ſignification. publique, or reading the deſcription of it in this Propheſie of Zacharie, might eaſily miſtake the matter, and judge it to be de jure, a good warrant for an ordinarie practiſe in all, which was but de facto, a ſpeciall Ceremonie uſed about one, for Repreſentation ſake. How-ever, here is no ground for Vſurpation: and the Times betweene the re-edifying of the Temple, and Chriſt, are ſo corrupt, and the High-Prieſthood did ſo ſtrangely degenerate from its firſt inſtitution, that no good Example can be taken therefrom. And yet, notwithſtanding the acceſſe of Civill Authoritie in theſe corrupt Times, the Dignitie of the Prieſthood was farre inferior to that in former and purer Ages.
And ſo much for the firſt part, viz. the Type and Ceremonie of Iehoſhua's Coronation: wee come to the ſecond Particular.
2. The ſignification of theſe Ceremonies: Which the Prophet declares, in a ſpeech that he makes unto Ioſhua after that he had ſet the Crownes upon his Head: ſhewing him whereat this Solemnitie aymed; and that this Honour was in him but typicall, which ſhould be really accompliſhed in the Meſsias, of whom he was but a figure. This application of the Type to the Antitype, is,
1. Generally made, betweene perſon and perſon. [And ſpeake unto him, ſaying, Thus ſpeaketh the Lord of Hoſtes, Behold the Man whoſe name is the Branch,] id eſt, See in Ioſhua, thus adorned with Prieſtly and Princely Enſignes, a plaine ſimilitude and repreſentation of the Meſsias, hoped & looked for by all that expect ſaluation in Iſrael. Of this word Branch, we have ſpoken, chap. 3. verſ. 8. where likewiſe, upon Ioſhua's inveſtiture with the Prieſtly garments, the like application to Chriſt is made.
2 Particularly amplified by ſeverall properties in the Antitype.
1 [He ſhall grow vp out of his place] The promiſe of his comming ſhall be fulfilled, when, as a branch out of a dry ſtock, he ſhall ſpring up [foreign] De ſub ſe (de deſſous ſoy, Gall.) out of his place, id eſt, eyther Propria virtute, without all helpe, beyond all likelyhood, when Davids family ſeemed extinct; or, ex Propria gente & ſede, viz. *Yet we finde no mention of that in the Prophets, unleſſe by alluſion, Chriſt being called foreign as Eſ. 11.1.Nazareth or Bethlehem, ſo long before prophecyed of.
2 [He ſhall build the Temple of the Lord.] And againe for further certainty [Even he ſhall build the Temple of the Lord.] What Temple? Both: The Materiall; which not Ioſhua's nor Zerubbabels skill and ſtrength could finiſh, without the ayde and protection of Chriſt, Chap. 4. verſ. 6. and the Spirituall, the Church, farre more excellent than the Materiall; that ſhould Chriſt reare up upon himſelfe, by the power of his Spirit, in his Prophets and Miniſters of the Goſpell.
3 [And hee ſhall beare the Glory.] Not thou Ioſhua,Gal [Sera remplie de Maieſiè.) albeit thou now weareſt theſe Crownes. The dignitie and honour of the Church is onelyonly in the Head Ieſus Chriſt, and from him communicated to the members. Againe, The Iewes were now to looke for no ſuch outward pompe and ſplendor, eyther in the Prince or Prieſt, as they had before the Captivity: all things were abaſed, that they might the more earneſtly looke after the Meſsias, the brightneſſe of the Glory, and the excellencie of honour. in whom, though not in outward appearance, ſhould meete in all perfection of both dignities, which eyther the Prieſts had of the family of Aaron, or the Kings of the limage of David: both which were now almoſt laid in the duſt. But Chriſt ſhould lift them up againe foreign:
4 [And he ſhall ſit and rule upon his Throne, and he ſhall be a Prieſt upon his Throne.] Here is the ſubſtance of Ioſhua's ceremonious inauguration, and the manner how Chriſt ſhould beare the Glory, viz. by the glorious conjunction of two ſupreme dignities in his moſt excellent Perſon, the Kingdome and the Prieſthood; that expreſſed in the former clauſe, this in the latter. Here is no mention of the Propheticall Office of Chriſt, which, it may be, is but an appendix of his Prieſthood.
5 [And the counſell of Peace ſhall be betweene them both.] Not properly betweene Ioſhua and Zerubbabel, who, as Kimhi ſpeakes, foreign ſhould not envie one another, but foreign conſent together as one, in that which they ſhould undertake; which though it be likely to be moſt true, yet is not here meant. Nor yet betweene the type and antitype, Ioſhua and Chriſt; betweene whom, ſaith Sanctius, there ſhould be the counſell of peace, id eſt, an agreement and likeneſſe, as betweene the worke and the modell, the picture and the face. But this is frigidum nimis & dilutum; I take it, with Iunius, for the generall Apoteleſma or Effect, which this ſacred conjunction of both Thrones and Offices of the Kingdome and Prieſthood in Chriſts Perſon, ſhould produce in and towards the Church, viz. Peace and Reconciliation with God,Ephe. 2.13. &c. together with Safetie and Deliuerance from all our Spirituall enemies; which is the benefit we obtaine by Chriſts Sacrifice and Soveraigne authoritie. And it is here called the [counſell of Peace] by alluſion to the former government of the Iewes State, wherein the King and Prieſt, ſeverall Officers, did take counſell one with and of another, for the maintenance of Peace and Proſperitie in Church and State. Now likewiſe the Churches peace ſhould bee wrought, though not by two ſeverall perſons, yet by vertue of two ſeverall Offices meeting in one: Chriſt purchaſing all peace to his Church by his Prieſthood, and maintayning and defending it by his Kingdome. Verſ. 12. So wee have the Ceremonie and its meaning: now followes the third particular, viz.
3 A publike Memoriall and Remembrance of this Solemnitie, by the conſecration of theſe Crownes among other Anathemata, or gifts given unto the Temple: [And the Crownes ſhall be to Helem] called verſ. 10. Heldai [and to Tobiah, and to Iedaiah, and to Hen the ſonne of Zephaniah] called verſ. 10. Ioſiah. They were binomines: and tis but a*foreign faith R David. groundleſſe conceit, that Helem and Hen were put for Heldai and Ioſiah, as ſhorter names, and ſo fitter to be engraven in the Crownes that were conſecrated. Whether they were engraven or not, is moſt uncertaine; and it ſeemes ſufficient that God had regiſtred the names in this Prophecie, without further engraving upon the Crownes. [For a Memoriall] foreign a publike Monument and Remembrance; but of what? whether of their Liberalitie and Pietie (foreign) in offering Gold and Silver unto Chriſt and for the Temple? or of their*And ſo Calvin, that this was convictio and damnatio Increduſitatis, as well as teſtimonium Liberalitatis. Incredulitie and hardneſſe of heart, who would not beleeve the Promiſes without ſuch a viſible aſſurance? or of the former action only, ſcil. the typicall Coronation of Ioſhua, that the Crowns, as they were ſet upon his head for to ſignifie the Meſſiah, ſo ſhould they be hung up in the Temple for a monument, to put all Spectators in minde of what was promiſed, and to be expected ſhortly? or, as Iunius, to be a teſtimonie and confirmation of Gods favourable acceptance of all ſuch as ſhould come from afarre to worſhip in the Temple, and joyne themſelves to the people of God; whether from Babylon, as theſe Iewes here named, or elſewhere from among the Gentiles, as is inferred in the next ver. Any one of theſe ends taken alone, are not large enough to expreſſe the effect of this Monument; as will appeare, if all bee conſidered: wherefore I take the two laſt purpoſes to be principally aymed at in this conſecration of the Crownes, though the two firſt may likewiſe be included. [In the Temple of the Lord] How? kept in ſome Treaſury & Cabinet, or hung up in open view among other coſtly Donaries and Anathemata's of the Temple. This rather: as R. Schelomo and Kimhi relate out of the Talmud; that theſe Crownes were foreign id eſt, Suſpenſae in feneſtris verſus ſummitatem Templi. Which, is probable, was done after the finiſhing of the Temple. verſ, 14.
The laſt particular in this Propheticall Declaration, is
4 A Promiſe of acceſſe of ſtrangers and farre dwellers, unto the people of God in Iewry, who ſhould helpe forwards the building of the Temple. [And they that are farre off] How? in Place or in Religion? the Iewes in Babylon, or the Gentiles in all parts? I anſwer, Both are to be underſtood by [thoſe afarre off.] Which will appeare, if we conſider that this Promiſe and Prophecie hath a double meaning and accompliſhment: one in the Materiall Temple, another in the Spirituall. Touching the Spirituall Temple, the Church under the Goſpell;Vid. Eſa. 60. it is manifeſt that all, both neere and farre off, diſtant as in Place, ſo in Religion and Affection, both Iewes and Gentiles, did come together, as living ſtones, to build the true Temple, whereof Chriſt was the foundation. This was fulfilled at the comming of Chriſt in the fleſh: but this is not all here meant. Something there muſt be for the preſent comfort of the Iewes; and this is a promiſe of ayde in the building of the Materiall Temple, which the Iewes at home ſhould receive from ſtrangers afarre off. And theſe were partly their Brethren the Iewes reſiding in Babylon, amongſt whom many, out of zeale to Religion and Gods Houſe, did, after the example of Heldai and the reſt, eyther bring or ſend their gifts, and by their preſence or purſes helped forward the building: Partly the Gentiles, who eyther converted, joyned with the Iewes, as in their Religion, ſo in this worke (though, I thinke, but a very few did ſo in theſe miſerable diſcouraging times, till things were better amended) or elſe not converted to the Iewiſh Religion, did nevertheleſſe, moved by Gods Spirit, greatly further the re-edification of the Temple. And ſuch were the Kings of Perſia, who, immediately after this Prophecy of Zacharie, notwithſtanding the bitter accuſations of the Iewes enemies, did by their command and proper coſts, ſet forth this Worke, as is notably related, Ezr. 6.6. & ſeq. & chap. 7.20, & ſeq. And in after times the Temple was much beautified, even by ſtrangers, eſpecially Herod the Great, of whoſe time*foreign Kimhi thinkes this is to bee meant. Thus then the meaning of the next clauſe is plain, [ſhall come and build in the Temple of the Lord] Eyther as converted and truly called from Gentiliſme to Iudaiſme, or from both to Chriſtianitie, ſhould grow up into an holy Temple in the Lord, Eph. 2.19. &c. or whether converted or not converted, ſhould affoord externall ayde and aſsiſtance to the Iewes, in repairing of their State and Temple. And theſe are ſaid to build in the houſe of God, becauſe they that by their authoritie or expences further the worke, may juſtly be ſaid to build as well as the workmen that lay the ſtones and timber. This Promiſe is amplified two wayes.
1. By an Event in the performance of it, viz. the Iuſtification of Zacharies calling, by the fulfilling of his Prophecies, [And yee ſhall know that the Lord hath ſent mee unto you] By what? and when? Not ſo much by the calling of the Gentiles and their aſſociation to the Church, which was a long time after this; and the Iewes, to whom Zacharie ſpeakes, lived not to ſee it, though Zacharie were alſo a true Prophet in that too: as in the preſent helpe they ſhould have from ſuch as they little looked for it at their hands. And this was a ſingular encouragement to the Iewes, and ſtrong confirmation to them that Zacharie was a true Prophet, when they ſo ſpeedily felt the comfort he foretold them.
2 By the Condition of its performance; which is their Obedience to Gods commandements. [And this ſhall come to paſſe, if yee will diligently obey the voyce of the Lord your God.] This ſhewes, that the former promiſe is not principally meant of the Vocation of the Gentiles, or converſion of impenitent Iewes in remote parts. For could the Infidelitie and diſobedience of theſe Iewes at home, hinder the working of Gods grace, eyther in the one or other? It neyther did nor could. But it might hinder the building of the Temple, and cauſe God to turne the hearts of men from favouring and forwarding this worke: as already it had done a good while, and might have done longer, upon their obſtinacie and rebellion againſt the Word of God, delivered by Haggai and Zachary. Verſ. 15.