Exposition of Zechariah 1-9, Chapter 8
CHAP. VIII.
AGaine the Word of the Lord of Hosts came to mee, ſaying,
2 Thus ſaith the Lord of Hosts, I was jealous for Zion with great jealouſie, and I was jealous for her with great wrath.
3 Thus ſaith the Lord, I will returne unto Zion, and will dwell in the midſt of Ieruſalem: and Ieruſalem ſhall bee called a Citie of truth, and the Mountaine of the Lord of Hoſts, the holy Mountaine.
4 Thus ſaith the Lord of Hoſts, There ſhall yet old Men, and old Women dwell in the ſtreets of Ieruſalem, and every man with his ſtaffe in his hand for very age.
5 And the ſtreets of the Citie ſhall be full of Boyes and Girles, playing in the ſtreets thereof.
6 Thus ſaith the Lord of Hosts, Though it be unpoſsible in the eyes of the remnant of this People in theſe dayes: ſhould it therefore fore bee unpoſsible in my ſight, ſaith the Lord of Hoſtes?
7 Thus ſaith the Lord of Hoſts, Behold, I will deliver my people from the Eaſt Country, and from the Weſt Country.
8 And I will bring them, and they ſhall dwell in the midſt of Ieruſalem, and they ſhall be my People, and I will bee their God in truth and in righteouſneſſe.
9 Thus ſaith the Lord of Hoſts, Let your hands bee ſtrong, yee that heare in theſe dayes theſe words by the mouth of the Prophets, which were in the day that the Foundation of the houſe of the Lord of hoſts was layde, that the Temple might be builded.
10 For before theſe dayes there was no hire for man, nor any hire for beaſt, neyther was there any peace to him that went out, or came in, becauſe of the affliction: for I ſet all men, every one againſt his neighbour.
11 But now, I will not intreate the reſidue of this People as aforetime, ſaith the Lord of Hoſts.
12 For the ſeede ſhall be proſperous: the vine ſhall give her fruite, and the ground ſhall give her increaſe, and the heavens ſhall give their deaw, and I will cauſe the remnant of this People to poſſeſſe all theſe things.
13 And it ſhall come to paſſe, that as yee were a curſe among the Heathen, O houſe of Iudah, and houſe of Iſrael, ſo will I deliver you, and yee ſhall bee a bleſsing: feare not, but let your hands be ſtrong.
14 For thus ſaith the Lord of Hoſts, As I thought to puniſh you, when your Fathers provoked mee unto wrath, ſaith the Lord of hoſts, and repented not.
15 So againe have I determined in theſe dayes to doe well unto Ieruſalem, and to the houſe of Iudah: feare ye not.
16 Theſe are the things that yee ſhall doe, Speake ye every man the truth unto his Neighbour: execute iudgement truely, and uprightly in your Gates.
17 And let none of you imagine euill in your bearts againſt his Neighbour, and love no falſe oath: for all theſe are the things that I hate, ſaith the Lord.
18 And the Word of the Lord of Hoſtes came unto mee. ſaying,
19 Thus ſaith the Lord of Hoſtes, The Faſt of the fourth monethmonth, and the Faſt of the fift, and the Faſt of the ſeventh, and the Faſt of the tenth, ſhall be to the houſe of Iudah joy and gladneſſe, and proſperous high Feaſts: therefore love the truth and peace.
20 Thus ſaith the Lord of Hoſts, That there ſhall yet come People, and the inhabitants of great Cities.
21 And they that dwell in one Citie, ſhall goe to another, ſaying, Vp, let us goe and pray before the Lord, and ſeeke the Lord of hoſts: I will goe alſo.
22 Yea, great People and mighty Nations ſhall come to ſeeke the Lord of Hoſtes in Ieruſalem, and to pray before the Lord.
23 Thus ſaith the Lord of Hoſts, In thoſe dayes ſhall ten men take hold out of all languages of the Nations, even take bold of the skirts of him that is a lew, and ſay, Wee will goe with you: for we have heard, that God is with you.
The ſecond part of the Praeface is,
2. COnſolation againſt all ſuch diſcouragements as cauſed them to diſtruſt the good ſucceſſe of things: and this is oppoſed to their ſecond fault, viz. their Vnbeliefe. The Prophet armes them againſt this by many comfortable Promiſes:
1. Of Gods Favour and Reconcilement with them for the preſent; ſet forth under a ſimilitude of an Husband, caſting off his diſloyall Wife, and taking her, vponupon amendement, into his Favour againe. The Promiſe is Verſe 3. in theſe words, [Thus ſaith the Lord, I am returned unto Zion] my Church and People: and that not for a little while, but [And will dwell in the midſt of Ieruſalem] Which I had for a while forſaken; but now am come againe, to make the temple the place of my glorie and worſhip: wherein my People ſhall honour me, and I will protect them. This Promiſe of Grace and Favour is amplified two waies:
1. By the Contrary, his former Diſpleaſure with his Church: Which, with its Cauſe, is expreſſed, Verſe 2. [Thus ſaith the Lord of Hoſtes, I was jealous for Zion with a great jealouſie] Iealouſie is a mixt Paſſion in an Husband, conſiſting, as of moſt tender love to his Wife, and all carefull Proviſion for hers and his owne honour, ſo of moſt furious Rage and Revenge where this is violated. Both are compriſed in this Verſe, in the firſt Clauſe, Gods exceeding great Care and Love to the Church of the Iewes, in affording them all things that might be for their ſafety and his own glory, by their pure worſhip and ſervice of him. But leruſalem playd the Harlot, and broke Faith with God; therefore in the next Clauſe hee was wroth with her [And I was, (or have beene) jealous for her (or, of her) with great fury] puniſhing her with Rejection and Baniſhment of her Countrey. And this Interpretation, which refers this [Great fury] of God, not unto the Puniſhment of the Babylonians, and other Enemies that miſerably afflicted the Church of the Iewes, but unto the Puniſhment of the Iewes themſelves; ſeemes very agreeable, as to the Nature of Iealouſie, ſo this Place. One difficultie there is in the reading, foreign I was jealous [for her] which muſt bee taken in the good part, that for her ſake God had puniſhed her Enemies that hurt her: and ſo foreign conſtrued with foreign is generally taken in the good ſenſe, and ſignifies properly not Iealouſie, Zolotypia, but Zelus, Zeale. Betweene which, I take it, a Difference muſt bee made, Zeale being more generall, a vehement Affection of Love, with an eager Indignation againſt that thing or perſon which hurteth the thing Loved: Iealouſie, a more ſpeciall Affection in Married Perſons, whoſe beginning is Love with a diſcreet Obſervation of each others Demeanour: which, upon juſt or evill ſuſpicion of falſe dealing, is alienated, upon plaine conviction quite turned into Rage and extreame Diſpleaſure againſt the party delinquent. Now it is true, God was both zealous for Zion in puniſhing her Enemies that hurt her, and jealous over her too, being wrath with her for offending him: But mee thinkes this latter ſuits the place better, and foreign may be rendred not unfitly [Over her] or [Of her] And ſo the French turne it in the former Clauſe of the verſe, who reade it thus, [I have beene jealous of Zion with great jealouſie, and I have beene jealous for her with great Furie] altering the manner of ſpeech. Quaere. Haply theſe words may bee taken in the ſame ſenſe; as Chap. 1. Verſe 14. for Gods wrath againſt the Adverſaries of the Church, whom hee puniſheth for the Love he beareth to his Church. But it would be enquired, why our Tranſlators in the former place render [I am jealous] but here [I was &c.] Ergo quaere ult.So the Paraphraſt.
2. By the Effect of Gods returne and re-inhabitation in Ieruſalem, viz. The re-eſtabliſhment of his pure Worſhip and Service among the Iewes [And Ieruſalem ſhall bee called a City of Truth] Not onelyonly paſſively, becauſe God ſhould truly performe all his Promiſes towards her, but alſo, and rather, actively, of that true Worſhip of God, which ſhould be maintained and profeſſed in Ieruſalem; the onelyonly place in the World, where God was worſhipped aright: all others being full of Errour, Superſtition, and abominable Idolatry. So that, whereas Ieruſalem had before the Captivitie beene a Harlot, and broken Covenant with God, by corrupting his Worſhip; and was therefore caſt off, and puniſhed in Gods jealous Anger: now henceforth ſhee ſhould bee foreign or, which is the ſame, *Eſay 1.21.27foreign Civitas fidelitatis, or fidelis, The faithfull Citie; obſerving Faith and Loyaltie towards God, in cleaving conſtantly to his ſincere Worſhip. Which alſo we find that they did from the Captivitie till Chriſt: preſerving the maine of Gods Worſhip pure, and never falling to the open Profeſſion of Idolatry, as in former times they had done; though in Doctrine and Manners there crept-in many Corruptions. And their finall rejection was not, as in former times, for Idolatrie, but for ſtiffe perſevering in Iudaiſme, rejecting Chriſt and Chriſtianitie. [And the Mountaine of the Lord of hoſtes, the holy Mountaine] i.e. Literally, the place whereon the Temple was built, which had layne polluted and profaned under the Ruines and Deſolation of the Temple ſo many years; ſhould againe be ſtyled *as of old …e hath beene.The holy Mountaine; becauſe of an holy Temple thereon re-edified, and the holy Worſhip of God therein performed. If wee ſhall extend this and the former Clauſe to a Typicall Meaning, underſtanding them of the True Church, whereof Ieruſalem, and this holy Mountaine were Figures, it may be done without Abſurditie: But I thinke, with Sanctius, that this Chapter ought not to be wholly interpreted of the Spirituall Ieruſalem, as Ribera, and others expound it: but that it hath its truth and accompliſhment in all particulars in the earthly Ieruſalem; as will appeare, Verſe 2.
2. The ſecond Promiſe (which, with the reſt, is an effect of the firſt) is of a Peaceable and Ample Eſtate. Though now they were few in number, and by reaſon of Warres and other Troubles, not likely to increaſe to any great Multitudes, or to live in Peace; yet God promiſeth they ſhall doe both. Which is ſet forth by two ſpeciall adjuncts or companions of a Quiet and flouriſhing State:
1. Long life of aged Perſons [Thus ſaith the Lord of hoſtes, There ſhall yet Old Men, and Old Women, dwell in the Streets of Ieruſalem] which now lay deſolate and unfrequented: they ſhould bee re-peopled in Peace, and for a long Continuance, and they that were now yongue ſhould live quietly in it till old Age, yea, till decrepit old Age, [And every *or, every one.man his ſtaffe in his hand for very Age] A ſigne of a proſperous State, wherein men are not cut off untimely by Warres and ſuch like Calamities. See 1 Sam. 2.31. Lam. 2.20, 21, 22. & Lam. 5.11, 12, 13, 14. Verſe 4.
2. Multitudes of yongue Children ſporting in the Streets, [And the ſtreets of the Citie ſhall bee full of Boyes and Girles] That's a ſigne of Fruitfulneſſe and Increaſe in a State: The next of Peace and Securitie, [Playing in the Streets thereof] After the faſhion of Children, in Townes peaceably inhabited In time of Warre and common Calamitie tis otherwiſe. Verſe 5. Now this Promiſe ſeemed ſtrange to the Iewes, the preſent ſtate of things beeing conſidered: Wherefore God, by way of Prevention, confirmes his Promiſe by an Argument from his Power, oppoſed to their incredulitie: the ſumme is this, That which ſeemes unpoſſible or unprobable in mans eyes, doth not ſeeme ſo in Gods, who can eaſily bring to paſſe, what is to man moſt difficult. [Thus ſaith the Lord of Hosts, If it ſeeme marvellous in the eyes of the remnant of this People] And therefore, becauſe but a poore remnant of a populous Nation [Should it be marvellous in my eyes, Gen. 18.14. Rom. 4.20, 21. Luc. 1.37.ſaith the Lord of Hosts?] No: what is unpoſſible with man, is poſſible with God. Verſe 6.
3. The Promiſe of Re-collection of the diſperſed Iewes, and reſtoring them to their owne home. [Thus ſaith the Lord, I will ſave my People] i. e. The ſcattered Iewes: for of them I conceive the place is literally meant, howſoever it may bee myſtically applyed to the Church. [from the East Country, and from the West Country] i.e. From all quarters of the World where they have beene diſperſed: which by Synecdoche are meant, by the riſing and ſetting of the Sunne; as is plaine, Pſal. 113.3. Mal. 1.11. Pſal. 50.1. For, though the Iewes were chiefly driven into Babylon, and thence brought home againe: yet was their diſperſion into other parts alſo; whence, upon the Reſtauration of their State, thoſe whoſe hearts God touched, did repaire to Iudaea. See Chap. 2. v. 6. [And I will bring them, and they ſhall dwell in the midst of Ieruſalem] As without doubt they did, though not all, nor all at one time. In five hundred years, ſo long was the time between the Captivitie and Chriſt, many things might fall out which Propheſies ſpeake of, and Stories mention not. And Stories of thoſe times being greatly defective, they are (mee thinkes) not well adviſed, who deny that theſe Propheſies can bee meant of the temporall Ieruſalem, becauſe they finde not the accompliſhment of every particular related by Hiſtorians.
This Promiſe of re-calling them is amplified and confirmed by the End of their comming home; which is alſo the Cauſe of their reſtoring. God, for his part, was mindefull of his Covenant, though he ſeemed to forget them; and therefore would reſtore them: They, for their part, muſt bee mindefull of their Obedience, being reſtored. And then God would renew his Covenant againe with them; as it is in the words following. Which expreſſe unto us
1. The Covenant, in a mutuall ſtipulation, [They ſhall be my People, and I will be their God] A ſolemne and uſuall forme in Scripture to expreſſe the Contract and Bargaine, that is made betweene God and his Church, for Subjection in her, and Protection in him.
2. The Manner and Condition of the Covenant on
1. Gods part, Truth, [in Truth] Certaine and aſſured fulfilling of all Promiſes of Grace and Favour which God maketh to his Church.
2. Mans part, Righteouſneſſe [And in Righteouſneſſe] i.e. On condition of Obedience to all the Commandements of God. Verſ. 7.8.
VntoUnto theſe former Promiſes, the Prophet addes an earneſt Exhortation unto the People, not to be diſcouraged, but to take heart againſt all occaſions of diſtruſt and feare. Which Exhortation hee preſſeth with much variety and force of Argument, from the 9. to the Verſ. wherein we have,
1. The Exhortation it ſelfe, which is, That they would reſolutely and cheerfully goe on in all Vndertakings for the finiſhing of the Temple, reſtoring Gods Worſhip, and ordering of the State, upon Aſſurance and Confidence of Gods Aſſiſtance. [Thus ſaith the Lord of hoſtes, Let your hands be ſtronge] And, not your hearts? Yes: your hearts in Faith, and then your hands in Employment, viz. about the Temple, and all things belonging to the publicke Service of God, and good of the State. Be not faint hearted, nor weake handed in ſetting them forward.
2. The Confirmation and Enforcement of it: which is triple,
1. By Experiments: which is double,
1. In the Preaching of the Prophets: q. d. you may truſt them whom you have tried, and take comfort by the Promiſes and Exhortations they now make unto you, who have formerly found them no Liars. [Yee that heare in theſe dayes] viz. the fourth yeare of Darius [theſe words] promiſes, and exhortations [by the mouth of the Prophets] viz. Haggai, and Zacharie, who at this time propheſied unto the Iewes. [Which were in the day that the Foundation of the houſe of the Lord of hoſts was layd, that the Temple might be built] What day was that? We have it related, Ezra 3.8. It was in the ſecond MonethMonth of the ſecond yeare of the Peoples returne from Captivitie; that is, in the ſecond yeare of Cyrus: From whence, unto the fourth of Darius Nothus, are one hundred and eight yeares. But what, were Haggai and Zachary Prophets then at that time? Sure they muſt now be of a great Age, about an hundred and forty years old, ſuppoſing them to bee about thirty at the laying of the Foundation of the Temple: which by the terme of [yongue man] given to Zacharie, Chap. 2.4. ſeemes not likely. And where are all their Sermons in that long ſpace? or did they propheſie at the laying of the Foundation, and after for an hundred and eight yeares hold their peace, during the time the People neglected the building of the Temple? It cannot be thought. Sanctius therefore takes the laying of the Foundation of the Temple, not to be properly meant, but to bee underſtood, for the Continuation of the Worke, which had beene ſo long time interrupted, and then taken in hand againe. Which may ſeeme to bee a new beginning of the Worke; as Ezra 5.2. [They beganne to build] though they had begunne before, Chap. 3.8. And then the meaning of the words lye thus, [In the day that the Foundation of the Lords houſe was layd] foreign the Houſe was founded, i.e. Reared and ſet upon its Foundation formerly layd. Now Zerubbabel and Iehoſhua beganne to goe in hand with the finiſhing of the Temple, the ſecond yeere of this Darius, upon the Propheſie of Haggai in the ſixt and ninth MonethMonth of that yeare, Hag. 1.1. & 2.11. and of Zacharie in the eight MonethMonth of the ſame yeare, Zach. 1.1. In the ninth MonethMonth of the ſecond yeere, it appeares that the Worke went forward: before which time they had beene plagued with Famine, and after that God bleſſed them with increaſe; as is plaine, Hag. 2.16, 17, 18, 19, 20. verſes. From that ninth MonethMonth of the ſecond yeare, to the ninth MonethMonth of this fourth yeere, wherein Zachary now preached, was two whole yeeres: Wherein, as the Worke of the Temple ſtill went forward; ſo God ſtill continued his Bleſſings on them. And therefore Zacharie brings this as a Motive to perſwade the People to Faith and Obedience to his Words now, by two yeeres experience which they had had of the truth of his, and his Colleagues former Propheſies. This Interpretation ſeemes to runne ſmooth enough, and hath nothing harſh in it, except that of Laying the Foundation, for, *Yet in Haggai there is ſomewhat that ſounds like it: for, Chap. 2. verſ. …8 that is called laying of a Foundation, which verſe 15. is termed, laying of a ſtone upon a ſtone, viz. of the building upon the Foundation.Finiſhing upon the Foundation. Our old and new Tranſlation ſeem… plainely to ſpeak of the very firſt Foundation of the Temple, [The Foundation was layd, that the Temple might bee built] diſtinguiſhing the rearing of the Wals from laying the Foundation. And Iunius more plainely, [*foreign dure redditur (ex quo die) pro (qui ſuerunt in die). Ex quo die fundata eſt domus Iehovae, I emplu n aedificandum fuiſſe] viz. The Prophets that were at the firſt founding of the Temple, told the People then, and ever after, that the Temple was to bee built: i. e. Fuiſſe pergendum in aedificatione, That they were to goe forward with the Building. To the ſame meaning the French Tranſlators, who reade this place thus, [Vaus qui oyez, &c. i.e. You that heare in theſe dayes, theſe words by the mouth of the Prophets, in whoſe dayes was layd the Foundation of the houſe of the Lord of Hosts] *ioyning foreign unto the former words foreign per appoſitionem. Which rendring ſeemes very good.which is the Temple, that it might be re-edified, [Let your hands be ſtrong] But if wee take it preciſely thus, for the time of laying the firſt Foundation, we muſt ſay, that eyther this Darius was not Nothus, but the Sonne of Hyſtaſpes; or that Haggai and Zacharie were now very old men, & either had not preached at all for one hundred and eight yeares; or had but ill ſucceſſe all that while. Ergoquaere.
2. In the Event which they had found by Experience to anſwer the Prophets preachings: viz. A preſent Redreſſe of their formerly moſt miſerable and afflicted eſtate. Their preſent Comfort is ſet forth under its Oppoſite, Their former Miſery: which would beſt diſcover it. Their Miſery was threefold:
1. Famine. [For before theſe dayes] wherein the building of the Temple, long neglected, was taken in hand, [There was no hire for man, nor any hire for beaſt] i. e. No fruit nor commoditie came by the labour of man or beaſt: The Earth did not pay for the tillage and manuring, by yeelding ſufficient for the food of man or beaſt, as it is Hag. 1.
2. Warres and Danger from Enemies round about them, who by incurſions and invaſions did vexe and diſquiet them. [Neyther was there any Peace to him that went or came in] at home, or abroade, in Citie, or Countrey: whereſoever, and about whatſoever they went, they had no ſecurity, but were in danger of the Enemie. [Becauſe of the affliction (lege, Targum foreignas Iunius) of the Enemie foreign] Whom, though God ſo reſtrained, that they did not as yet (for ought wee finde) by great Armies, and ſtrong Invaſions ſet upon this poore remnant of People; yet by ſmaller Troupes they did rob and ſpoyle them; and out of their owne hatred of the Iewes, and Gods judgement for the neglect of his Worſhip, wrought them much miſchiefe. Theſe were their Neighbours, the Samaritans, Amonites, &c. the old Enemies.
3. Sedition and civill Contentions one amongſt another. Envies, grudges, factions and partaking, raigned among them, to the hinderance of the Common quiet [For, lege And foreign I ſet all men every one againſt his Neighbour] A miſerable State, poore and famiſhed, vexed by enemies, and diſcontented within it ſelfe, God ſuffering their mindes to bee imbittered one againſt another. Verſe 10.
2. By Promiſes. Things were well amended with them already, and God now promiſeth to continue the ſame favour towards them, for time to come. This Promiſe is,
1. Propoſed in generall termes, That God would ſhew himſelfe otherwiſe towards this People, than in former times: then he was angry, now he would be favourable to them. [But now I will not be] Iunius [I am not] the Verbe ſubſtantive is not in the originall. Now the preſent State of things ſhewed that God was not to them now, as before: And therefore I take it the future tenſe is better ſupplyed here [I will not bee] according as the next Verſe ſheweth, beeing a Promiſe of future times, [VntoUnto the reſidue of this People as in former dayes, ſaith the Lord of Hoſts.] I will bee gracious to this poore People, whom I have formerly afflicted. Verſe 11.
2. Amplified many waies:
1. By the Particulars wherein God would bleſſe them: Which are two,
1. Abundance, contrary to their former ſcarcitie and want, expreſſed in the ſeverall particulars, which are meanes of Plentie [*The French reade it thus, [A…us liſemente de paix y ſera] i. e. But the ſeede of Peace ſhall be there: In that ſenſe I take it, as it is ſaid, Light is ſowne for the righteous, &c. For the ſeed ſhall be proſperous] foreign the ſeed-time ſhall bee peaceable, ſaith Iunius, i. e. quiet, without moleſtation of the Enemie, who hindred the Husband-man in ſowing times. But I conceive, that the Promiſe of Peace is rather in the laſt Clauſe of this Verſe: and therefore I underſtand it, with our Tranſlators and Sanctius, Of increaſe and abundance: The ſeed ſowne ſhould bee proſperous, i. e, Fruitfull, to bring forth a plentifull Crop. [And the Vine ſhall give her fruit, and the ground ſhall give her increaſe] Every ſort of Husbandre ſhall thrive: and that becauſe [The Heavens ſhall give their deaw] ſeaſonable, and kindly ſhowres.
2. Peaceable poſſeſſion of their Abundance, contrary to their former dangers, &c. [And I will cauſe the remnant of this People to poſſeſſe all theſe things] God himſelfe would put them in poſſeſſion: and though they were a poor remnant, yet they ſhould enioy it quietly in ſpite of all their Enemies. Verſe 12.
2. By an Event or Conſequent that ſhould follow upon Gods reſtoring of the Iewes to ſo plentifull and proſperous Eſtate. As all the World had taken notice of their former miſerable Deſolation; ſo ſhould they of their glorious reſtitution: Which publicke notice, ſo generally taken, doth greatly amplifie the qualitie of the Iewes ruined and reſtored eſtate, both beeing ſo ſingularly notable. [And it ſhall come to paſſe, that as yee were a Curſe among the Heathen] A forme of execration and curſing: as thus (God doe to me, or thee, as he hath done to the Iewes) or (God make thee like a Iew) or the like: making their Calamitie a patterne for any fearefull imprecation. See Deut. 28.37. Ier. 24.9. Ier. 29.18. & verſe 22. & Ier. 42.18. Pſal. 83.11.
And, ſaith Sanctius, Hoe familiare eſt Mahometanis, qui in execrationibus dicunt, Iudaeus ſim, ſi fallo, &c. [O houſe of Iuda, and houſe of Iſrael] Here's a hard knot. God ſpeakes to the Tenne Tribes as well as to the Two; and promiſes, that as both had beene a Curſe (which was too too manifeſt) ſo now both ſhould bee a Bleſſing. Whereby it would appeare, that at the looſing of the Captivitie, not only the Two Tribes of Iuda and Beniamin, called the houſe of Iuda from the greater Tribe; but alſo the Tenne Tribes, named the houſe of Iſrael, did returne home. Sanctius thinkes it may bee ſolved by an Epexegeſis, Thus the houſe of Iuda, i. e. the houſe of Iſrael: which hee makes like thoſe Exegeſes, uſuall in the Pſalmes; Iacob ſhall reioyce, i.e. Iſrael ſhall be glad, Pſal. 14.7. God is knowne in Iuda, i. e. his Name is great in Iſrael, Pſalme 76.1. with many the like. And hee further confirmes it, Becauſe the Name of Iſrael was given to the Tribe of Iuda before this time, Iſ. 48.1. as the moſt noble Tribe. Vide Sanct. in …. 37.2.19.and Chap 46.13. When the tenne Tribes were now carried captive. But, by his favour, this Exegeticall interpretation of this place ſounds harſhly, and not juſtifiable by theſe other places, if their times and other circumſtances be compared with this. Ribera underſtands it of the generall Converſion of all the Iewes in the times of the Goſpel: but haply we need not goe ſo farre, if it may appeare, that not onelyonly the two Tribes of Iuda and Beniamin, but alſo the tenne Tribes, returned home at this time. I ſay the tenne Tribes not wholly, nor yet the greateſt part: for ſo it is manifeſt they did not come backe againe; no, nor the two Tribes neither: A great, if not the greateſt, part of whom remained in Babylon, deſpiſing the benefit of their deliverance; as we have ſeene before: but yet both are rightly ſaid to returne, becauſe ſome of eyther did returne. And ſo that place, Hoſ. 1.6. muſt bee taken of the Generalitie, and whole body of the ten Tribes, not preciſely, as if no remuant of them ſhould eſcape out of Captivitie, contrary to verſe 11. of that chapter. And a like example of the Iewes, that fledde into Egypt, to whom utter deſtruction is threatned, Ier. 42.16, 17. Yet a remnant did eſcape, Ier. 44.28. The probabilities that perſwade the returne of ſome part of the tenne Tribes, are theſe:
1 The Generalitie of Cyrus Proclamation, Ezra 1.1, 2, 3, 4. and of Artaxerxes after him, Ezra 17.13. who give permiſſion to all the Iewes in their Dominion to returne to Ieruſalem. To reſtraine this unto the Iewes of the two Tribes, there is no reaſon; no more than to thinke, that onelyonly the two Tribes, and none of the tenne, make uſe of it. It was but about one hundred and thirty yeares that the tenne were captived before the two: and that time was not ſo long as to make them forget all acquaintance one with another: and ſeventie yeares commerce was ſufficient to recover it, had it beene loſt, eſpecially conſidering how common afflictions doe ſtrangely beget love and acquaintance in men of the ſame Nation in forraine Countries. And though the two Tribes were carried captive into Babylon, and the tenne ſomewhat further North and Eaſt towards Media, 2 Reg. 17.6. yet it is apparant, that both the one and the other were diſperſed and mingled into all quarters of the Aſſyrian, and afterwards, Perſian Empire, even throughout an hundred twenty and ſeven Provinces, Esther 3.8. & 8.9. & 9.2.12. Now ſeventie years acquaintance, and the common burden of Captivitie, could not chooſe but draw many of the one as well as of the other, to embrace the occaſion of a generall releaſe from thraldome.
2 In the ſecond of Ezra, we finde the number of the whole Congregation, that returned, to bee 42360. beſides their attendants: but if we reckon up the particulars of Iuda and Benjamin, which are in that Chapter punctually ſet downe, we ſhall finde the ſumme amount but to 29974. ſo that there wants about 12000. of the full number. Which, ſay the Hebrew Doctors, were thoſe that came up out of the other tenne Tribes. As R. Schelamo Iſaac relates on Ezra 3.64.
3 The Scripture ſeemes plainely to ſignifie ſo much in divers places, as Ier. 3.18. Hoſ. 1.11. Ezek. 37. per totum. Albeit the meaning of theſe and the like places bee controverted, and by many expounded of the Converſion of the Iewes unto Chriſtianitie, and not of the Vnion of theſe remainders of the twelve Tribes, which, returning from Captivitie, grew into one of Church and State in Iewrie. Ergo quaere ult, of this their returne.
Furthermore, touching this Compellation of the houſe of Iuda and Iſrael, this is to bee noted. That before the Captivitie of the two Tribes, and whilſt the Kingdome of Iſrael ſtood; there were many that from time to time revolted unto Iuda out of love of true Religion there maintained, or other reſpects; as appeares in the time of Rehoboam, 2 Chron. 11.13. to verſe 17. and of Aſa, 2 Chron. 15.9. and of Hezekiah, 2 Chron. 30.11.18. And theſe, mingling themſelees with the two Tribes, were with them carried Captive, and with them returned: And of theſe the Prophet may ſpeake [O houſe of Iſrael.] Sed quae penitus. Let us proceede. [So will I ſave you, and yee ſhall be a bleſsing] A forme to be uſed in bleſſing of others; as the like Ruth 4.11, 12. ſee Zeph. 3.20, Now becauſe ſo great proſperity was not likely to befall them, the Prophet againe repeats his firſt and generall Exhortation to Beliefe and Courage: which he uſed, verſe 9. [Feare not] Caſt no doubts, miſtruſt not your own weakeneſſe, your Enemies ſtrength, &c. [But let your hands be ſtrong] Goe on in the Worke, and bee confident of Gods ayde. Verſe 13. And this hee further aſſures them of, by that which is the third Amplification of this Promiſe of a proſperous Eſtate, viz.
3. By the Cauſe of their Proſperitie: Which ſprings not from themſelves, or others, but from Gods gracious purpoſe to doe good unto them. Which purpoſe and decree of his is conſtant and unchangeable: and therefore they may truſt to it. This the Prophet lets them underſtand in a Compariſon of Gods dealing both wayes, in Iudgement and in MercieMercy: that having found the former true, they ſhould not doubt of the latter.
1 The firſt part of the Compariſon toucheth the time paſt; and ſheweth
1. Gods decree and purpoſe of puniſhing their ſinnes, declared in ſo many threatnings denounced by the Prophets. [For thus ſaith the Lord of Hostes, as I thought] decreed and determined [to puniſh you, when your Fathers provoked me to wrath, ſaith the Lord of Hostes.]
2. Gods execution of that his purpoſe [And I repented not] I changed not my minde, becauſe they changed not their evill courſes, but did as I fore-thought and fore-threatned. And the Iewes had found by experience, that thus farre God was as good as his word.
2 The ſecond part concernes the preſent and future times; and ſets forth in like manner
1 The gracious purpoſe and determination of God, to ſhew mercy unto them [So againe have I thought in theſe dayes to doe well unto Ieruſalem, and to the houſe of Iuda.]
2 The certainety of its execution [Feare yee not] that I will faile of my Promiſe; I will ſurely bring to paſſe what I have intended for your good. Verſ. 14, 15.
But what? if God be reſolved to bleſſe the Iewes, then they neede care for nothing elſe belike. Not ſo: the Promiſe is upon a condition; and thats the fourth Amplification of the Promiſe of an happy eſtate, viz,
4. By the Condition required at their hands, [Theſe are the things that yee ſhall doe] viz. if wee will have any favour. Which are generally their Obedience, declared in ſome particulars,
1. Doing of good, in two kindes:
1 Speaking the truth, [Speake the Truth every man to his Neighbour.]
2 Doing of true Iuſtice, [Execute the judgement of Truth] For the Manner, Iudge truely, according to right and true informations. [and Peace] For the End and Effect, To compoſe the quarrels and differences betweene private men; and ſo preſerve the publicke Peace. [in your Gates] In the places of juſtice, which were in thoſe times in the entrance of the gates of the Cities. And Iuſtice, ſitting at the gate, is a better ſafe-guard for a Citie, than a Corps du guard, or ſtrong Doores and Barres. Verſe 16.
2. Forbearing of evill, in two kindes:
1 Evill imaginations and purpoſes againſt our Brother [And let none imagine evill in your hearts against his Neighbour] as Chap 7. verſe 10.
2 Swearing falſly, to deceive and wrong our Neighbour, [And love no falſe oath] Pſalme 15.4. And, an ill practice will not bee left till it be hated.
The not doing of theſe things is preſſed on them by a forcible Reaſon, from Gods hatred and deteſtation of ſuch doings, [For all theſe are the things that I hate, ſaith the Lord] and them that doe them: As on the contrary, the other are the things that I love, and ſuch as obſerve them. Verſe 17. And thus wee have the firſt part of this Sermon, this moſt excellent Praeface, unto the finall deciſion of the maine queſtion firſt propoſed unto the Prophet. We come in the ſecond place to
2. The Anſwer it ſelfe, which the Prophet makes to their Demand about Faſting, which hee briefly reſolves them of in few words. His Anſwer conſiſts of two parts:
1 An Abbrogation of their Cuſtome of Faſting. [And the Word &c. Thus &c. The Faſt of the fourth MonethMonth] wherein a breach was made in the Wals of Ieruſalem, and ſo the Citie taken, 2 Kings 25.3. [And the Fast of the fift, and the fast of the ſeventh] See Chap. 7.3.5. [And the faſt of the tenth] wherein Ieruſalem was firſt beleaguered, 2 Kings 25.1. [Shall bee to the houſe of Iudah joy and gladneſſe] Times of inward rejoycing in ſtead of their inward mourning and ſorrow of heart, [And of cheerefull feaſts] in ſtead of outward faſtings and abſtinence from meates and drinkes.
2. An Injunction to obſerve that, which God moſt required, and they moſt neglected: [Therefore] Ye ſee how little God regards your Faſtings, tis not that hee lookes after: Therefore &c. or the Particle foreign may here be rendred And, And love ye the Truth: or [as the French, Love then the Truth, the Truth] the ſubſtance of Religion, in Obedience to God, Charity to your Neighbour; and let goe theſe outward needleſſe Ceremonies [and Peace] This is an effect of the love of Truth: It was not their Faſtings, Pſal. 37.27.but their Piety and MercieMercy that would procure their Peace, and bring them favour from God, and redreſſe of their troubled and afflicted eſtate. It may be alſo that in this word the Prophet gives them a cloſe Caveat, not to bee contentious in maintaining of old unneceſſary Cuſtomes, but quietly to lay them down. Verſe 19.
The Reſolution of their Queſtion being thus briefly delivered, the Prophet further enlarges, and confirmes his Anſwer, by a Reaſon drawn from the Times now approaching; wherein Ceremonies ſhould ceaſe, and Truth onelyonly come in place; wherein the Gentiles ſhould bee converted to true Religion, and joyne themſelves with the Iewes, to make up one glorious Church: which ſhould be a cauſe of rejoycing to the Iewes. This is delivered with great Caution, the aboliſhing of Ceremonies beeing rather intimated than expreſſed; and the manner of the Gentiles Converſion ſet forth in ſuch wiſe, as the Iewes might take no offence at it. The Argument then to move the Iewes to rejoycing, is this, That their Eſtate, how ever now it appeared, ſhould bee ſo glorious and flouriſhing, as that the Gentiles, who now deſpiſed them, ſhould be wonne to embrace true Religion, and joyne themſelves in fellowſhip with the Iewes. Which was fulfilled partly before Chriſt, by the more uſuall and frequent acceſſe of Proſelytes than ever before; partly after Chriſts incarnation, by preaching of the Goſpel: which time is here principally ſpoken of. For the words, we have in them the Gentiles Converſion, deſcribed
1. Generally, Verſe 20. [Thus ſaith the Lord of Hostes, It ſhall yet come to paſſe] foreign Yet, or, yet further, as the French (Il adviendra en outre) as an Acceſſe to the Iewes happy reſtoring [that there ſhall come People, and the Inhabitants of many Cities] of the Gentiles, who ſhall come, i. e. be converted, and joyne themſelves to the Church.
2 Particularly, by three ſpeciall Circumſtances:
1. The Zeale and Charity of theſe Convers, who would not come alone, but draw others along in company with them, to the worſhip of God. Which is lively expreſſed in a Mimeſis, or imitation of the invitations and encouragements they ſhould uſe one to another, Heb. Eundo tamus.[And the Inhabitants of one Citie ſhall goe to another, ſaying, Let us goe (and that) ſpeedily to pray before the Lord, and to ſeeke the Lord of Hoſtes] i. e. To worſhip and ſerve the Lord, compriſed under one kind of Prayer; and to bee informed of the right way and meanes to worſhip God, meant by ſeeking of him. Now theſe that were ſo earneſt to have others go, were not backward themſelves, and willing to tarry behinde, but [I will goe alſo] Every one was as forward for himſelfe as zealous for another. A ſingular patterne of zealous Charitie, that neyther leaves others behinde, nor turnes others before it. Verſe 21.
2. The large Extent of this Converſion, [Yea many People, and ſtronge Nations] Not a few, and ſuch as were poore and deſpicable, but even the richeſt, moſt potent and populous Nations, ſhould take no ſcorne to cleave unto the Church of the Iewes. Which alſo ſets forth the glory of this Conqueſt of the Nations unto the Faith, that it was not done by compact and fraudulent convention, they were many of divers Languages, and farre aſunder; nor yet by force and violence, becauſe they were mighty and ſtronge, able to have made reſiſtance [Shall come to ſeeke the Lord of hostes in Ieruſalem] Typically, becauſe at this time Gods Worſhip beeing only there, all Converts were to reſort thither [And to pray before the Lord] as before Verſe 21. Verſe 22.
3. The Manner of their Converſion: which is ſo deſcribed, as the Iew, who thought himſelfe the peculiar People, and choyce Favourite of God, ſhould not thinke himſelfe diſparaged, and his glory eclypſed by the Acceſſe of the Gentiles into the Communion of the Church, but rather honoured thereby. Becauſe he ſhould be made the moſt honourable inſtrument of the others ſalvation. [Thus ſaith the Lord of Hoſts, In thoſe dayes] of the publication of the Goſpel [it ſhall come to paſſe that ten men] *Gen. 31.41 Lev. 26.26. Iob. 19.3.Many [ſhall take hold out of all Languages of the Nations] to whom the Goſpel was preached [even ſhall take hold of the skirt] foreign Ala, or Fimbria: a ſimile from little Children, that catching hold on their Mothers garments, hang upon them, and runne after them [of him that is a Iew] even literally, and in the fleſh. For it is manifeſt, that the Goſpel was preached, as firſt to the Iewes, ſo next by the Iewes to the Gentiles. Now it is alſo apparant, how the Gentiles flocked unto the Apoſtles, and other Iewes that brought them the glad tidings of Peace; how they honoured, and dearely eſteemed of them, &c. Pauls entertainment may be an Example of all the reſt. [Saying, We will goe with you] in the worſhip and ſervice of the true God. The Reaſon of all this Love and Honour given to the Iew, and of the Gentile's joyning himſelfe to him, is, [For wee have heard] viz. by your preaching, [that God is with you] only rightly knowne and worſhipped among you Iewes, or in the Church; but not among us who are ignorant idolatrous Gentiles. Verſe 23.