Exposition of Zechariah 1-9, Chapter 9
CHAP. IX.
THe burden of the Word of the Lord in the Land of Hadrach: and Damaſcus ſhall bee his reſt: when the eyes of man, even of all the Tribes of Iſrael, ſhall be toward the Lord.
2 And Hamath alſo ſhall border thereby: Tyrus alſo and Zidon, though they bee very wiſe.
3 For Tyrus did build her ſelfe a ſtrong Hold, and heaped up ſilver as the dust, and gold as the myre of the ſtreets.
4 Behold, the Lord will ſpoyle her, and he will ſmite her power in the Sea, and ſhe ſhall be devoured with fire.
5 Aſhkelon ſhall ſee it, and feare, and Azzah alſo ſhall bee very ſorrowfull, and Ekron: for her Countenance ſhall bee aſbamed, and the King ſhall periſh from Azzah, and Aſhkelon ſhall not be inhabited.
6 And the ſtranger ſhall dwell in Aſhdod, and I will cut off the Pride of the Philiſtims.
7 And I will take away his blood out of his mouth, and his abominations from betweene his teeth: but hee that remaineth, even he ſhall be for our God, and hee ſhall bee as a Prince in Iudah, but Ekron ſhall be as a Iebuſite.
8 And I will eampe about mine houſe againſt the Armie, against him that paſſeth by, and againſt him that returneth, and no oppreſſour ſhall come upon them any more: for now have I ſeene with nune eyes.
9 Rejoyce greatly, O Daughter Zion: ſhout for joy, O Danghter Ieruſalem: behold, the King commeth unto thee, hee is just and ſaved himſelfe, poore and riding upon an Aſſe, and upon a Colt the Foale of an Aſſe.
10 And I will cut off the Chariets from Ephraim, and the horſe from Ieruſalem: the Bow of the battell ſhall bee broken, and hee ſhall ſpeake peace unto the Heathen, and his Dominion ſhall bee from Sea unto Sea, and from the River to the end of the Land.
11 Thou alſo ſhalt be ſaved through the blond of thy Covenant. I have looſed thy Priſoners out of the Pitt wherein is no water.
12 Turne you to the ſtrong hold, yee Priſoners of hope: even to day doe I declare, that I will render the double unto thee.
13 For, Iudah have I bent as a Bow for mee: Ephraims hand have I filled, and I have rayſed up thy ſonnes O Zion, againſt thy ſonnes, O Grecia, and have made thee as a Gyants Sword.
14 And the Lord ſhall be ſeene over them, and his Arrow ſhall goe forth as the Lightning: and the Lord God ſhall blow the Trumpet, and ſhall come forth with the whirle-windes of the South.
15 The Lord of Hoſts ſhall defend them, and they ſhall devoure them, and ſubdue them with ſling-ſtones, and they ſhall drinke, and make a noyſe as thorow wine, and they ſhall be filled like bowles, and as the hornes of the Altar.
16 And the Lord their God ſhall deliver them in that day as the flocke of his People: for they ſhall be as the ſtones of the Crowne lifted up upon his Land.
17 For how great is his goodneſſe! and how great is his beautie! corne ſhall make the yongue men cheerfull, and new wine the maides.
VVEe are come to the third Sermon, or Propheſie of Zacharie, contained in the 9, 10. and 11. Chapters, and is divided into theſe parts:
[1.] A Propheſie againſt the Enemies of the Iewes, with a Promiſe of the Churches defence, unto the 9. verſe of this Chapter. The Nations and Cities againſt which Deſtruction is threatned, are
1 The Land of Hadrach [The Burden of the Word of the Lord] or, The burdenſome Word, i. e. A Prophecie of ſome burdenous and heavie judgement to fall upon any. The French, [la charge de la parole] not ſo fitly. [in the Land] rather, VponUpon, or Againſt foreign [of Hadrach] Not the name of a man, but of a place of ſome note in Syria, not far from Hamath and Damaſcus, sa appeares by the Text. It is not mentioned in Scripture, except in this place; yet by all, except Iunius and Ierome, tis agreed, that it was ſome particular City or Region. R. David in this place thus Reports out of the olde Doctours, foreign i. e. We have found among the ſayings of our Rabbines of bleſſed memorie, thus: Rabbi Benajah ſaith, This Hadrach is the Meſſias, becauſe he is foreign ſharpe to the Nations, but foreign gentle to the Iſraelites: to whom Rabbi Ioſaie, the Sonne of Dormiskith, ſaid, How long doſt thou pervert the Scriptures? I teſtifie before Heaven and Earth, that I come from Damaſcus, and there is ſuch a place, the name whereof is Hadrach. That conceit of Rabbi Benajah St. Ierome followes. Iunius reades it, [In terram circumſtantem te] according to the Syriake; but his Tranſlation therein is rejected by Piſcator: nor doth it follow, becauſe a place is not found in other Stories; therefore there was none ſuch. The Paraphraſt renders it foreign in the Land of the South. Sed quaere. 2 Damaſcus [And Damaſcus] the chiefe Citie of Syria, Eſay 7.8. whence the Iſraelites had beene often plagued by the incurſions and invaſions of the Syrians, [ſhall bee the rest thereof] foreign the Article referred not to foreign but to foreign or foreign Damaſcus alſo ſhall bee the reſt of that burthenous Prophecie, i. e. That heavie puniſhment ſhall reſt upon Damaſcus: Noting not a fleeting and light touch, but an abiding continuance of the judgement upon it, as in its place of reſt. See the like phraſe of ſpeech, Pſal. 125.3. Eſay 9.8. Before the Prophet proceedes to other Nations, hee ſets downe a reaſon of Gods thus proceeding to puniſhment. [When the eyes of man, as of all the Tribes of Iſrael, ſhall be toward the Lord] The Clauſe is ſomewhat of a dothefull conſtruction: Some take this foreign paſſively, for Gods eye of Providence upon man: and then foreign muſt be rendred [for] not [when] and ſo, with Iunins, the French reade it, thus [For the Lord hath an eye upon man, and upon all the Tribes of Iſrae] i. e. [Pouree que… Eternel … orel ſurle, hommes & ſurtoutes les tribus d'Iſrael]Hee will puniſh others as well as his owne People: He that hath ſo ſeverely obſerved and chaſtiſed the Tribes of Iſrael, doth take as ſtrict notice of the offences of other Nations, the Enemies of his People, to puniſh them as ſharpely. And this ſenſe is plaine, agreeable to the words, and context, ſhewing a Reaſon why theſe Nations ſhould not eſcape, from Gods revengefull eye which hee had over them, as well as over his owne People. The*foreign Targum alſo to the ſame ſenſe. Our laſt Tranſlators take the words actively, for mans turning of his eyes & heart towards the Lord, and ſo render (foreign when) to ſignifie the Time when God will execute his judgments on theſe Nations, viz. when the eyes of man, as, i. e. of all the Tribes of Iſrael, ſhal be toward the Lord: foreign looking unto him for ayde and helpe againſt all their Enemies; and converting, as their eyes, ſo their hearts, to him by true Repentance. Thus Kimhi, The eyes of man in thoſe times ſhall bee foreign i. e. to the Lord, not to their Idols and Images. Or thus, When the eyes of man, i. e. of the Gentiles, ſhall be towards the Lord, as the eyes of the Tribes of Iſrael. But the times of the Gentiles Converſion and Deſtruction of theſe places here named, agreenot. Beſides, in theſe Interpretations, the turning of foreign (when) and foreign (as) is not ſo naturall: Wherefore I rather chooſe the firſt ſenſe.
3 Hamath, which ſhould beare a part in this puniſhment. [And Hamath] foreign Whether a Citie or a Region? The Scripture ſpeakes of both. A Citie of this name there was in Nepthali, mentioned Ioſh. 19.35. yet written with ſome difference foreign Hammath, not Hamath: but Numb. 13.21. the ſame*For it is moſt likely the S…es went not ſo farce as the Countrey of Hamath which lay beyond Libanus. place is called and written as here foreign. It was a Citie of note, and lying hard upon the border of the Tribe of Aſher, was not farre from Sydon and Tyrus; founded by Hamath, one of the Sonnes of Canaan, Gen. 20. St. Ierome, who maketh*Ortel. Theſa. Geog. verbo Emath. two Hamaths; the Great, called Antiochia, upon Orontes, and the Leſſe, called by Antiochus Epiphania, ſituated betweene Apamia and Emeſa, underſtandeth by Hamath in this place, Epiphania. (Hamath Civitas est, ſaith he, Syriae caeles, quae ab Antiocho Epiphania dicta est) And this Emath or Hamath hee placeth in the Tribe of Naphtali: But hee is therefore juſtly taxed by the learned Knight, Sir Walter Raleigh, * who makes it apparant,Hiſt. lib. 1. cap. 5. §. 12. †. 7. Ptolom. Aſiae Tab. 4. that Epiphania can no waies belong to Naphtali, the Provinces of Loadicene and Libanica lying betweene it, and any part of the Holy Land. Beſides, hee is deceived in making Epiphania to bee a Citie of Coeloſyria: which beeing a Province, lying in the hollow Vallies betweene Libanus and Antilibanus, hath Libanus for its furtheſt North bound. Now Epiphania lyes yet a great way further to the North, as it is apparant by Ptolomie.
The Countrey of Hamath is that Region which lyeth to the North Eaſt of Libanus, and boundeth*Ezek. 48.1. North upon Damaſcus. The Region wherein Riblah ſtood, where Pharaoh Necho ſlew lehoahaz, and Nebuchadnezzar the Iewiſh Captives, 2 Kings 23.33. & 25.6. 20.21. Which Ribla, ſaith Iunius out of the Ieroſolymitan Paraphraſt,*Num. 34.11. was Apamia. It was this Countrey whereof Tohu was King, who ſent David Preſents after his Victory over Hadadezer, King of Zobah, who was his neighbour, and had warre with him, 2 Sam. 8.9. Which Zobah is that that is called Aram Zobah, Pſal. 60.1. And is, according to Iunius Tranſlation, placed in Chamath, 1 Chro. 18.13. [Regem Tzobae in Chamatha] But by our Tranſlators tis well rendred, not (in) but (unto Hamath) foreign viz. David purſued him ſo far. For theſe two Kings Tohu and Hada dezer, bordered upon one another, but did not lye one within another. It was this Countrey that was the Northermoſt Border of the Land of Canaan, as is plaine by Ioſhua, Cap. 13. verſe 5. where Hamath lyeth Eaſt-ward from Lebanon, and Baal-gad under Mount Hermon. But Hamath in Naphtali lyeth South-weſt from both. And of this Hamath Moſes ſpeaketh, Numb. 34.8. for by comparing this place with Ioſhua 13.5. and Ezek. 47.15, 16. and 48.1. it is apparant, the North borders of the Land of Canaan ſtretched a great way farther than * Hamath in Naphtali. And it may be,See alſo Exod. 23.31. Deut. 11.24. & Amos 6.2, 14. that this Land of Hamath is meant, 1 Kings 8.65. where Salomon made a Feaſt for Iſrael, from the entring in of Hamath to the River of Egypt, viz. Sihor; this the moſt Southerly, that the moſt Northerly bounds of Canaan, both at that time in Salomons poſſeſſion, 1 Kings 4.21.
Now whether of the two bee here meant, tis ſomewhat uncertaine: But I take it, that the Land of Hamath is here ſpoken of, rather than the Citie before mentioned (unleſſe there were ſome other great City in Hamath, of the ſame name with the Countrey) becauſe that had beene the place wherein the Iewes Enemies had executed part of their crueltie againſt them; and becauſe it borders upon the Province of Damaſcus: And ſo that beeing after this, was next to the burning, according to the next words, [ſhall border thereby] foreign referre the Article to foreign, and the ſenſe is plaine, Hamath lyes nigh unto Damaſcus in place, and it ſhall fare the worſe for its neighbour-hood; the puniſhment that lights on Damaſcus, ſhall fall alſo on it. Yet concerning that Citie in Naphtali, it may be that the Naphtalites never gate it into their Poſſeſſion, no more than the Aſherites, their neere Neighbours, could winne many ſtronge Cities, that were in their Tribe, from the Phoenicians, eſpecially Tyrus and Zidon: and as theſe, ſo Hamath not farre from eyther, might ſtill continue in the Phoenicians poſſeſſion, who were no kind friends to the Iewes; and therefore ſhould now ſmart for it. Then quaere ult.
4 [Tyrus and Sidon] two famous Sea Townes of Phoenicia, given to the Tribe of Aſher; but ſtill poſſeſſed by the Naturals. Theſe uſed much*Ezek. 26.2.28.24. proud, inſolent and cruell dealing towards the Iewes, in the time of the Deſolation of their State: Wherefore God threatens Revenge, which they ſhould not eſcape: no, [*Some reade, [Becauſe they are wiſe] i.e. Cunning and crafty Merchanes, to couſen others. Which brought a plague upon them. though it be very wiſe] viz. Tyrus the chiefe City, or rather [though each of them be very wiſe] foreign, the ſingular Number diſtributively; as the French [chacune d'elles] by a common Hebraiſme. The effect of the words, is a kinde of eironicall deriſion of theſe Phoenicians Wiſedome and Policie, for the upholding of their State againſt Invaders; which yet ſhould not helpe them a whit. See the like Mocke, Ezek. 28.3, 4, 5, 6. where wee may ſee how arrogant they were, eſpecially Tyrus. Wherefore the Prophet proceedes on in a further Declaration of the judgement of Tyrus, ſhewing
1. Her Confidence, which (beſides her Wit and Policie before named) ſtoode upon two things:
1 Fortification and Munition [And Tyrus did * build her ſelfe a ſtrong Hold] Fortified the Citie and other places about with Military Defence.foreign Paronomaſia …legans. And how ſtrong Tyrus was, even by its naturall ſituation, tis well knowne.
2 Money, the other finew of Warre. Their great plenty of Gold and Silver is deſcribed Hyperbolically, by ſuch things as are moſt numberſome, and eaſieſt, and cheapeſt got together [and heaped up Silver as the duſt, and fine Gold (foreign) as the mire of the ſtreets] Which Abundance of Treaſure, it was not hard for the Tyrians to gather together, conſidering the long and great Trade which all Nations of the World uſed there, as is largely deſcribed, Ezek. 27. Verſe 3.
2. Her Ruine: neyther Wit, nor Wealth, nor Strength ſhould ſave her. [Behold, the Lord] by his Inſtruments [will cast her out] viz. of her inheritance and great wealth foreign Expellet eam haereditate, or Pauperem reddet. Which Tranſlation (me thinkes) fits well to this place [will make her Poore] in oppoſition to her great riches wherein ſhe truſted. So the French [l'appourira] And Rabbi Schelomo foreign, in that ſignification which the Word hath, 1 Sam. 2.7. [And hee will ſmite her power in the Sea] i. e. Though ſhee be ſeated in an Iland, very difficult to bee beſieged and approached unto: yet ſhall ſhee not bee impregnable; meanes ſhall bee found to beſiege and take her, notwithſtanding all the ſtrength of reſiſtance that can be made. as after it fell out. And this is ſpoken in oppoſition to her ſtrength, which ſhould be vanquiſhed by taking of the City. But this is noted, She ſhall bee burnt too, [and ſhee ſhall bee devoured with Fire] eaten up, i. e. conſumed: a Metaphor from ravenous Beaſts. This burning of the Citie is added Emphatically; Tyrus was ſeated in the middeſt of the Waters, yet ſhee ſhall be devoured with Fire. Nothing ſhall quench where God kindles the flame. Verſe 4.
5 The Philiſtines, who dwelt along the Sea Coaſt Southward of Sidon and Tyrus, from whence this ſtorme was next to come upon them; who alſo had evermore beene the Iewes bitter Adverſaries. The Philiſtines puniſhment is expreſſed,
1. In the particulars, what ſhould befall each principall Citie of that Coaſt,
1. Before the judgement did actually light upon them, and that was a great aſtoniſhment and trouble in the State, when they ſaw danger towards them, and no helpe for them; expreſſed in the troublous affections of
1. Feare [Aſhkelon ſhall ſee it] viz. the Deſtruction of Damaſcus, Hadrach, Hamath, and the Phoenicians [and feare] the like to fall upon her.
2. Sorrow [Gaza alſo ſhall ſee it and be very ſorrowfull] like a Woman in Childe-birth, (foreign) for the inevitable Ruine that is comming upon her.
3. Shame, being left deſtitute of ſuch ſuccour as they hoped for [And Ekron for her aEſay 20.5, 6expectation]bwith ſegol under foreign uſually tis foreign it may be here it comes by an unuſual Craſis. foreign pro foreign foreign ſcilicet, of ayde and aſſiſtance from the Tyrians and Sidonians, their Friends and Neighbours, [ſhall bee aſhamed] beeing deceived of ſuch helpe as ſhee looked for from her potent, but then impoveriſhed Friends, who could not ſave themſelves, much leſſe helpe others. Iunius and the French reade it thus [*And the Targum alſo foreign i. e. Quia pudefacta eſt ob domum fiduciae ſuae. For her expectation ſhall make her aſhamed] with ſome difference in the words, none in the ſenſe. Theſe Affections, aſcribed to the ſeverall Cities, are yet to bee underſtood of all in common, as alſo in the next Clauſes.
2. When it was actually executed on them. And then a triple Puniſhment ſhould fall on the Philiſtims,
1. Diſſolution of their State and Governement [And the King ſhall periſh from Gaza] i. e. the Governors and Governement, the State and Libertie of their Common-wealth, ſhall be overthrown.
2. Diſpeopling of their Cities and Country of the naturall Inhabitants, [And Askelon ſhall not bee inhabited] The Inhabitants beeing waſted by Warre, or carried Captive. Verſe 5.
3. Bringing in of Forreiners, to dwell and rule in place of the Naturals [And a Bastard] foreign Spurius, A Baſtard borne of a Whoore, Deut. 23.2. thence, by a ſimilitude, applyed to*So the Heb. Expoſitors foreign i. e. foreign And, foreign i. e. foreign Strangers and Forreiners, Alienigenae, foreign, who, beeing not home-bred and naturally deſcended, doe, like Baſtards in a Familie, intrude upon the Right, and Inheritance of the true and naturall Inhabitants of a Countrey. And Forreiners, that thus poſſeſſe anothers Countrey, are no leſſe infamous and odious to the Naturals, than Baſtards are to lawfull Children. [ſhall dwell in Aſhdod] otherwiſe called Azotus, Acts 8.40.
2. In the Generalitie, [And I will cut off the Pride of the Philistims] their Wealth, Strength, and all other things that made them ſwell with Pride and Inſolencie againſt their poore Neighbours the Iewes. Now, touching the fulfilling of all theſe forementioned threatnings, the doubt is, of what times the Prophet here ſpeaketh. Two opinions there are: 1. That this is to be underſtood of the Expedition of*And ſo ſome underſtood that of the Baſtard in Aſhdod properly, Alexander being a Baſtard, by his Mother Olympia's confeſsion. Iuſtin. Lib. 11. Alexander the Great, who over-ranne all theſe places here mentioned, beſieged and tooke the Cities, placed and diſplaced Colonies; as it is moſt apparant in the Hiſtorians that have wrote his Actions. 2. That the Prophet here meaneth the Victories and Conqueſts which the Iewes ſhould make of theſe Nations, who, whilſt the Perſian State was embroiled by Alexander, and that the Syrian and Aegyptian Kings, the Succeſſors of Alexander, contended one with another; gate ſomething in the ſcuffling: and, as they grew ſtronger, wanne many Cities from the Philiſtims, Phoenicians, Syrians, Samaritans, and others. The Prophets, Zephaniah, Chapt. 2.4. & ſequ. and Obadiah,Zach. 2.9. Verſe 20. ſeeme to ſpeake very plaine of the Poſſeſſion of the Countrey of the Philiſtims, and Sea-coaſts of Phoenicia, by the Iewes that ſhould returne from Captivitie. In Stories it appeares they did, 1. Mac. 5.2. Mac. 12. Ioſeph. 1.4. Antiq. c. 11. Aegeſipp. l. 1. c. 18. And thus Sanctius underſtands this place, with the Hebrew Commentators, Kimchi, R. Iſaach, and Aben Ezra, on the place; and the Chaldee Paraphraſt, who renders it thus, foreign i. e. and the houſe of Iſrael ſhall dwell in Aſhdod, who ſhall bee there as ſtrangers. I ſuppoſe, wee ſhall take the ſureſt way, to underſtand this Prophecie of all the time after Zacharie till Chriſt: wherein, partly by Alexander and his Succeſſours, and*For Sidon was taken by A…xe…xes Ochus in the tenth yeare of Philip of Macedon, a great while after this time. Diod Sicul. others; partly by the Iewes, all theſe Places were thoroughly plagued with Warre and Calamities. And ſo Iunius takes it.
Thus wee have Gods judgement againſt the Enemies of Church: next we ſhall ſee, how God in judgement remembers to ſhew MercieMercy, in a double reſpect:
1. To his Enemies, of whom a Remnant ſhall bee ſaved, according to Grace. Inſtance is given in the Philiſtines; but underſtand it of all. [And I will take away the bloud out of his mouth, and his abominations from betweene his teeth] i. e. His Murders, Crueltie, and Rapines; meant by Blood: and his Idolatries; meant by Abominations. foreign for Idols are often ſo termed, as 2 King 23.13. Ezek. 20.7. Ribera underſtands that of Blood, to be the bloody ſacrifices offered to their Idols. Now theſe things ſhould be taken away, i. e. pardoned, and alſo reformed by the Preaching of the Goſpell, which ſhould plucke away theſe Abuſes out of the Mouth and Teeth of the Philiſtines: Metaphorically, to ſhew the Nature of Sinne, which is like Meate and Drinke to Sinners, who are as unwilling to part with their Wickedneſſe and Idolatry, as to have their Meate pluckt out of their Mouthes, which they hold faſt betweene their Teeth. And this (I take it) is the meaning of that (out of his Mouth) and (from betweene his Teeth) if wee follow this Interpretation of the Place, touching the Converſion of the Remnant of the Philiſtines, whereto Iunius, Piſcator, Ribera, and*foreign Aben Ezra, incline. [And hee alſo ſhall remaine, or, be left, or, be reſerved (as the French, ſera reſerve) unto our God] foreign i. e. Even of the Philiſtines, and Enemies of the Church, ſome ſhould be left, upon whom God would ſhew his Favour in their Converſion and Salvation. [And ſhall be as a Governour in Iudah] i. e. accounted as one of the People of God; and that, not of the meaneſt Ranke, but as a Captaine, or chiefe Man in the Church [And Ekron] Synecdochically, The Philiſtims ſhall be [as a Iebuſite] who were not utterly expelled out of Ieruſalem, but dwelt among the Iewes, and among them many were converted; as principally Araunah the Iebuſite, 2 Sam. 14.16. unto whom, Iunius thinkes, Alluſion is here made. Thus the converted Philiſtimes ſhould bee, not as Strangers, but as Citizens of chiefe note in the Church of God.
Yet, me thinkes, all things being conſidered, another Interpretation of this Verſe may ſeeme as probable: viz. To underſtand it of Gods MercieMercy to the Iewes, in giving them deliverance from their bloody Adverſaries; and not onelyonly ſo, but Rule and Authoritie over them. [I will take away his blood out of his Mouth, and his abominations from betweene his Teeth] I will deliver the Iewes, who were an abomination to the Philiſtims, alwaies hated and abhorred by them; and of whom being now weake and poore, the potent Philiſtims thought to make a*For, ſaith Ab. Ezra, and Sanctius agrees with him, theſe Philiſtims did according to the ſalvage cuſtom of thoſe times, eate of the fleſh and drink of the blood of their ſlaine Enemies. See Sanct, on the 15. of the Acts. bloody Prey, and (like ſalvage Beaſts) to teare them to pieces: God would now reſcue his People from their Teeth and Iawes, when in their imagination they had even ſwallowed them up. [But he] or, [And hee] there is no neceſſity to tranſlate foreign But, in this place, implying ſome kinde of oppoſition betweene this and the former Clauſe, where there is none, but an addition of another benefit of Prerogative, to the former of Deliverance. [And hee that remaineth] foreign making a diſtinction and pauſe at that Word. That is left, not of the Philiſtims, but of the Iewes, after their miſerie and vexation which the Babylonians, and theſe Philiſtims, with other Nations, have brought upon them, [Even hee] foreign even that poore ignoble and contemptible Remnant of the Iewes [ſhall be for, or, unto our God] foreign i. e. in his Care, Protection, Favour, and high account, [and hee ſhall bee as a Governour in Iudah] not onelyonly of higheſt Ranke and chiefeſt Eſteeme with God, as Princes and Captaines are in a Common-wealth, but alſo (which, I take it, is eſpecially meant) ſhall bee free, and have Command and Rule over others, like the ancient Governours of Iudah, the Kingly Tribe; albeit the Iew had beene now a long time a ſervant himſelfe. [And Ekron as a Iebuſite] i.e. a ſlave and tributary foreign and one appointed to Deſtruction, as the Iebuſites and the reſt of the Canaanites were. And this Interpretation runnes ſmoother, and more agreeable both to the firſt Clauſe, the Phraſe whereof implyes manifeſtly a Deliverie of a Prey, out of the Power of the wilde Beaſt, i. e. Potent Enemies, rather than eyther Pardon, or Puniſhment of ſinne; and alſo to that Oppoſition, which is apparant in the ſecond Clauſe, betweene him that Remaineth, who ſhould bee as a Ruler &c. And Ekron alſo ſhall be as a Iebuſite. Both bee not meant of the ſame. and (And) here might well have been rendred (But Ekron as a &c.) Ergo quare.
2. To the Church, which ſhould be preſerved in ſafety among ſo many invaſions as were made upon the Territories round about them: Gods Protection of his People is ſet forth
1. By the Manner of it; Twas Armies and Hoſtilitie that his People might feare:foreign praſentiam gloriae meae, ſaith the Paraphraſt God would finde meanes of Deliverance proportionable to the danger, [I will encampe] oppoſing my * power, as an encamped Army, againſt the Enemie, [about my houſe] the Temple, i. e. the Church, for which ſake the State is preſerved, [Becauſe of the Armie] ſcil. of the Enemie. For thoſe that ſacked the Countrey about Iudaea, when they invaded them, bare as little good will to the Iewes; as appeares by Alexander, whoſe purpoſe of beſieging Ieruſalem was ſtrangely altered, beyond his intent. [Becauſe of him that paſſeth by, and him that returneth] namely, the Enemie ranging up and downe the Coaſts, to and fro with his Armies. Whether here be intimated ſomething of Alexanders voyage, who paſſed by Iudaea into Egypt, and to Ammons Oracle with his Armie, and thence returned to Perſia by the ſame way, not hurting the Iewes; or ſomething about the many Expeditions of the Seleucidae and Lagidae, to and fro from Egypt to Syria, and backe againe, among which hurly burly the Iewes State ſtood faſt, though ſometimes a little ſhaken; I dare not ſay: it may bee both thoſe and all other the like dangers are here generally compriſed.
2. By the Effect of it, Safety from the Power of the Oppreſſor [And no Oppreſſor ſhall paſſe through them any more] How this Clauſe ſhould be conſtrued, is doubtfull. foreign here rendred Oppreſſour, is properly an Exactor of Tribute, Debt, or Labour: and ſo the Seventy turne it ſometime foreign, ſometime foreign, as Exod. 3. of the Iewes Taske-maſters in Egypt. Now becauſe thoſe three things are many times impoſed and demanded againſt right and equitie, therefore the Word very uſually ſignifies an Oppreſſour. Further, in regard the power of impoſing Tribute belongs to the Prince, it is ſometime uſed in that ſignification for a Ruler or Governour; and by the Paraphraſt ſo rendred here, foreign Dominus, Princeps, and in divers other places. Shall we then take it in this ſenſe, That the Iewes, now freed from Captivitie, ſhould bee no more under the government of forraine Princes, oppreſſing them with Tributes and Exactions? If wee conſider the Story of times ſucceeding the Captivitie, it is apparant, that the Iewes, though freed from Captivitie, yet were not freed from their Subjection to the Monarchs of Perſia, as long as they ſtood. They payd Toll and Tribute, as their Subjects; though yet herein was ſome part of Libertie, that as they uſed their owne Lawes, ſo they were governed by men of their owne Nation, as Zerubbabel, Ezra, Nehemiah, and the High Prieſts after them, not by Perſian Satrapaes, ſent thither for that purpoſe. VponUpon the diſſolution of that Monarchie, the Iewes ran the ſame Fortune that other ſmaller Provinces did, being ſhared among the Succeſſors of Alexander. And though at that time they (no doubt) might well have afforded to attempt a revolt, and free themſelves, as haply ſome other Provinces did at the overthrow of the Perſian State, and deſtruction of the Graecian Empire after Alexanders death: yet beeing a weake and ſmall Territorie, impovereſhed and broken by their Captivity, and alſo lying in the mid-way betweene two potent Kingdomes of Egypt and Syria, they were driven to put themſelves into the Protection of one of them. And yet they were ſafe on neither ſide, by reaſon of the hot Warres betweene thoſe Northerne and Southerne Kings; and ſo if they held with one ſide, they were judged Enemies on the other. Whence it came to paſſe, that they were put to continuall vexation, their Countrey much harried, the Citie often ſeazed on by force or feare, the Temple ſometime polluted, many Maſſacres committed upon the Inhabitants, Idolatry ſometimes eſtabliſhed by force, Tribute impoſed upon the Country, with other Miſeries, during moſt part of the time that theſe Syrian and Aegyptian Kings reigned and contended. And after that both were … in pieces by … the Romanes, themſelves ſet foote in Iudaea, and made it a tributary Province, till its utter deſolation; which alſo they governed by Praeſidents that were Romanes borne. And then was the ſupreme Governement of the State adminiſtred by the Romane Deputies, not by the Naturals of the Countrey, who, till that time, were chiefe Rulers of the Iewiſh Affaires, though with ſome reference and ſubordination to one forraine Prince or other, for the moſt part. For ſometimes alſo they defended themſelves as a free State, fought againſt their Enemies, over-came them, and alſo much enlarged their State and Territories. Wherefore I take it, that ſuch a kinde of Oppreſſour is here underſtood, as the Iewes had formerly felt; namely, who ſhould utterly ruinate the Countrey, and carry away the People captive, as the Aſſyrians had done. And ſuch a one ſhould paſſe thorough them [no more] i. e. not a long time, or, with condition, ſo long as they were obedient to God: for ſo that Phraſe is often to be taken in Scripture.
Now this is true, that though the Iewes State had many ſore plunges, yet it held up its head, was honourable, and flouriſhed, even among ſo many afflictions; and for the ſpace of almoſt five hundred yeares, till a few yeares before the comming of Chriſt, had Lawes and Governours of its owne, and was, in a manner, a free State, though in dependance upon others. And therefore when the Romanes had ſwallowed Syria and Egypt, yet they yeelded not, but upon conqueſt: And after Chriſts time thought themſelves ſtrong enough to rebell, which wrought their finall Ruine. If this bee not the meaning, I know not what to ſay of it; it were a labour worth the undertaking, to compile a ſhort Hiſtory of the times from the Captivitie to Chriſt, comparing the paſſages of Story with the Prophecies: It would give much light, eſpecially to the three laſt of the ſmaller Prophets. Story is yet very defective in this particular.
3. By the Cauſe of it; Gods favourable reſpect unto his People and Church [For now I have ſeene *Taken good notice of it.with mine eyes] ſcilicet, their Captivitie and grievous Afflictions paſt, and now my favour ſhall bee ſhewed unto them for the time to come. See the like Phraſe Exodus 2.25. And the Paraphraſt to the ſame ſenſe, foreign i.e. For I have now revealed my power to doe them good. That conceit of Aben Ezra, that theſe are the Prophets words, ſaying, that he had now ſeene all this in a manifeſt Viſion, is not worth the mentioning or confuting.
[2.] A Prophecie of the Comming of Chriſt, of his Kingdome, and the manifold benefits which the Iewes had, and ſhould enjoy by that expected Meſſias. And it is fitly annexed to the former Prophecie, to ſhew them by what meanes, and from whom, all comfort was to bee expected. This Prophecie, full of much difficultie, reacheth to the end of the tenth Chapter from the ninth Verſe of this, containing a large Deſcription of the Times of the Meſſias, of the Nature and Benefits of his Kingdome and Government. The Parts of the Prophecie are.
1. A Promiſe of the ſpeedy comming of the Meſſias, whoſe approach ſhould bee in that qualitie under which they expected him, viz. as a King. The Prophet ſets it downe Emphatically [Behold, thy King] i.e. the Meſſias, who ſhall be a King, though of another kinde, than the Iewes imagined [commeth unto thee] very ſhortly: hee is even as it were upon the way, and will bee here ſpeedily, appearing in the fleſh. And hee amplifies this by the Effect, which the Hope and Promiſe of Chriſts comming, ſhould worke in the hearts of his People, viz. Singular joy and rejoycing, notwithſtanding the preſent Miſeries which now lay heavie upon the Church [Rejoyce] and that [greatly] [O Daughter of Zion] the Church, [*Exod. 32.17, 18. ſhout] make an open Declaration of the joy thou conceiveſt [O Daughter Ieruſalem] eyther Synonymicè, to the former, the Church, or haply, the State: for both have ſingular Benefit by Chriſts Kingdome. and generally CHRIST is all our joy.
2. A three-fold Deſcription,
1. Of the Perſon of the Meſſias, what a manner of King hee ſhould be whom they expected: Hee is deſcribed by three moſt excellent Properties of a good King;
1. Iuſtice, [He is just] moſt ſtrict and equall in his Government, not favouring his People in their offences. See Eſay 11.3, 4, 5. & 9.7. Exod. 23.21.
2. Protection and Safegard of his Subjects [And hauing ſalvation] foreign not taken paſſively in Niphal, for Servatus, but actively for the ſame that foreign Servator, a Saviour: So rendred by the Paraphraſt foreign & Liberator, Salvator. See Mat. 1.21. Some turne it, [and ſaved himſelfe] And ſo the French [Et qui ſe garentit de pau ſoy meſme] which is true, that his owne Power ſaved himſelfe from being overcome by death, &c. but yet this rendring is too narrow for the ſenſe. That conceit of Aben Ezra, [He is juſt, and by his juſtice, foreign hee ſhall bee ſaved from the Sword of God and Magog] is a Iewiſh dreame of Chriſts temporall Kingdome.
3. Humilitie, [lowly] foreign afflictus, humiliatus, pauper, Mat. 21.5. and the Seventie foreign Humilis, Manſuetus, Meeke. The firſt Interpretation of the word reſpects the Povertie and Meaneneſſe of Chriſts outward ſtate: and ſo the Paraphraſt takes it [foreign Afflectus] Iunius and our old Tranſlators, [Poore] And the French [Abject]: The ſecond Interpretation reſpects the inward Lowlineſſe of Chriſts heart; as farre from Pride, as his State was from all Pompe: and ſo our new Tranſlators take it, according to Matthew. Let us take it in both ſenſes: for both agree to Chriſt, who was both poore and humble, A King, quite of another Condition, than the magnificent and proud Monarchs of the World are. This lowly Mind and meane Eſtate of the Meſſias, as it appeared through the whole courſe of his life, from his birth to his death; ſo was it then very remarkeable, when, above all other times, hee ſeemed to take greateſt State upon him, namely, when hee made his ſolemne Entrance into his Citie of Ieruſalem; which is here fore-ſhewen unto Zacharie by the Propheticall Spirit. For, albeit at that time the Acclamations and Honour the People gave unto him, as unto a King, were not ſmall: yet, in regard of outward Magnificence, they were farre inferiour to the Pompe and Statelineſſe, which earthly Potentates make at their Entries into the head Cities of their Kingdomes. The Manner of his Entrance, in all humble and lowly ſort, is ſet forth by one ſpeciall Circumſtance of it, viz. the kinde of Beaſt that hee ſhould ride upon, [And riding upon an Aſſe] not carried in a Triumphall Chariot, or on ſome ſtately Courſer, or on a Mule, as the faſhion of Kings,*1. Reg. 1.33. before and then, was, eſpecially in greater Solemnities: but on an Aſſe, a poore ſilly Beaſt. Tis true, that the riding on an Aſſe was a Cuſtome not diſhonourable, but uſed even by ſuch as were Princes and great Men; as Iudg. 5.10. [Speake yee that ride on white Aſſes, yee that ſit in judgement, &c.] And the thirty Sonnes of Iair, Iudg. 10.4. with the forty Sonnes and thirty Nephewes of Abdon, Iudg. 12.14. are ſaid to ride upon ſo many Aſſe-Colts: likewiſe 2 Sam. 17.23. of Achitophel, a great Counſellour of State; and 2 Sam. 19.26. of Mephiboſheth, a Kings Sonne: yet I ſuppoſe it to bee probable, that at this time that old Cuſtome was almoſt worne out: And though meaner men did uſe the Aſſe, both for Travell and Labour; yet that the Princes and Kings of the Iewes for a long time, eſpecially ſuch as they had after the Captivitie, did imitate the Cuſtomes of all Nations, and uſed the more comely and gracefull Creature the Horſe. However, Chriſts Manner of riding was certainely farre from King-like Magnificence, even in regard of the Beaſt hee rode on: the rather, becauſe it was not an Aſſe bred up a purpoſe, and fitted for the Saddle, but a wilde Colt, following his Damme, labouring in the yoke, [*Even. and upon a Colt the Foale of an Aſſe] foreign Pullum filium Aſinarum, that is, as the Chaldee, foreign Filium Aſinae, turning the plurall by the ſingular: and ſo Matthew 21.5. foreign, Pullum natum Aſina ſubjugi, uſed to the yoke. And out of this Tranſlation of Matthew Iunius and Piſcator give the Reaſon, why this Foale is ſaid to bee natus Aſinabus, Becauſe of his running after two Aſſes coupled together in one yoke, whereof one was his Damme. Now this Clauſe is,*That is, ſaith Kimchi, foreign according to that Iudg. 12.7. He was buried foreign that is, foreign in one of the Cities of Gilead. as I take it, but an Exegeſis of the former, ſhewing what manner of Aſſe it ſhould bee that Chriſt would ride on, namely, not one ready tamed and trained to the ſaddle, but a young wilde Colt, whereon never man ſat: wherein, as there was a neglect of all curioſitie and ornament, ſo was there ſome Demonſtration alſo of Chriſts power over the Creature. Clareſoente gloria inter humilem ſimplicitatem. Whereas Sanctius, after many others, take theſe two Clauſes ſeverally, and make, that Chriſt firſt rode on the Damme, then on the Colt. No ſuch thing appeares by the*So Kimchi, foreign i.e. …epen…em dive…ſi… veri is. The like repetition ſee Iudg. 8.19. & paſsim. Gen. 49 11. Evangeliſts, where the accompliſhment of this praediction is related:*Matth. 21. Mark. 11. Luc. 1…. Ioh. 12. Three of them mention nothing but the Colt; and the Circumſtance which they adde [whereon never man ſate] implies that Chriſt rode onelyonly on him. And though Matthew ſay, that both were brought and covered with garments, ſcilicet, that Chriſt might chooſe whether he pleaſed; yet its like one went lire, the way being ſo ſhort that that Chriſt went, about a mile and a halfe. That Myſtery which many make to bee contained here, that by the Aſſe was meant the Iewes, by the Colt the Gentiles, and by Chriſts riding of both, his Dominion over all, is a conceit which was merrily made by ſome Ancients: but they that in good earneſt maintaine it for a truth, have too much of the Beaſt.
Further this manner of Chriſts Entrance, as it ſhewed his Humilitie, ſo doth it alſo imply his Peaceableneſſe: The Aſſe is a Beaſt uſed in Peace, the Horſe for Warre. Rabbi Kimchies words are worth the ſetting downe; Hee rode on the Aſſe, foreign that is, Not for want, for all the World is in his Dominion; but out of Humilitie: and further, to ſhew that the Iſraelites ſhould have no neede of Horſes and Chariots; as it followes in the next Verſe.
And this of the Deſcription of his Perſon by his excellent qualities, whereby he is differenced from the unjuſt, deſtroying, and proude Monarchs of the World, ſuch as had afflicted the Iewes State: the next is the Deſcription,
2. Of the Kingdome of the Meſſias: what manner of Governement they ſhould expect: Not a Temporall Rule, as they hoped for, but a Spirituall. Which is yet cloſely carried, leſt the Iewes, in this their Miſerie, might take offence at it. Now this his Kingdome is deſcribed,
1, By the Meanes that ſhould bee uſed for its Eſtabliſhment and Propagation: which are ſet downe
1 Negatively, Not by outward Force. By denying the uſe of all Inſtruments of Warre, [And I will cut off the Chariot of Ephraim] i. e. Iſrael [and the Horſe from Ieruſalem] out of Iuda [and the Battell Bow ſhall be cut off] i. e. Synecdochicw̄s, No Engine of Warre whatſoever ſhall bee of uſe in the Spirituall Kingdome of Chriſt, typified by Ephraim and Iuda; Chriſt ſhould rule over all the Tribes, and defend his Church, but not by force of Armes: Nor were the Iewes to thinke, as they vainely did, that under the Meſſias they ſhould become Emperours of the World, and bring all Nations under ſubjection of the Iewiſh Crowne, by power of their victorious Armes. No, the Chariot, the Horſe, the Bow, all Earthly Weapons ſhould have no force to preſerve and enlarge Chriſts ſpirituall Empire over mens hearts and conſciences. See Eſay 2.4. Micah 5.12. 2 Cor. 10.4, 5, 6. Further, this may imply, that as outward Force cannot helpe forward, ſo it ſhall not hinder the Kingdome of Chriſt.
2. Poſſitively, by the power of Preaching the Goſpell of Peace. [And hee ſhall ſpeake Peace unto the Heathen] the Gentiles: to whom he ſhall ſpeake Peace, i. e. peaceably, as Pſal. 85.8. & 28.3. by publiſhing of the Goſpell of Reconciliation. See Acts 10.36, 37. Epheſ. 2.17.
2. By the Extent of it; it ſhould be as large as the World, ſtretching it ſelfe into all quarters of the Earth, [and his Dominion ſhall be from Sea] the Red Sea, or Arabian Sea, [to Sea] the Mediterranean Sea, [and from the River] Euphrates [to the Ends of the Earth] to the utmoſt Bounds of the Holy Land towards Egypt, viz. the River Sichor, or Rhinocornra. Now the Holy Ghoſt mentions theſe as the limits of Chriſts Kingdome, not that it ſtretched no further, but partly ſpeaking to the capacitie of the vulgar, who conceived theſe Bounds to bee of ſo large extent, as beyond them there was ſcarce any thing; partly according to the Type: theſe were the utmoſt Borders firſt aſſignedaExod. 23. Deut. 11. to the Land of Promiſe, the Temporall Kingdome whereof was a Type of Chriſts Spirituall Kingdome. which ſhould extend in compaſſe as farre as the largeſt Borders of the Kingdome of thebEven when it was ruled by Salomon, the greateſt King that State ever had, and a moſt ſpeciall type of Chriſt: to whoſe times this Prophecie hath peculiar relation, as is apparant by Pſal. 72. Iſraelites; partly by a common cuſtome of ſpeech, wherein the Borders of the Holy Land are put for the utmoſt quarters of the World: as Pſal. 89.12. where Tabor and Hermon are put for the Weſt and Eaſt. Pſal. 107.3. Verſe 10.
This of the Deſcription of his Kingdome: in the third place followes the Declaration,
3. Of the Benefits that the Iewes had, and ſhould have by the Meſſias: and theſe reſpect,
1. The Time paſt, viz. Deliverance out of the Captivitie of Babylon, granted unto the Iewes by vertue of the Covenant made with them, and ratified in and by Chriſt. [As for thee alſo] viz. O Daughter Zion. [By the blood of thy Covenant] that Covenant which was made firſt with Abraham, Gen. 15. and ſealed by the blood of Circumciſion, Gen. 17. that of his Seede the Meſſias ſhould come, in whom all the World ſhould be bleſſed: and which was afterward renued in moſt ſolemne manner at Mount Sinai, betweene God and the whole Nation of the Iewes; where he tooke them for his peculiar People, among whom to preſerve his Church, and they took God for their God. The Conditions and Manner of which Covenant are expreſſed, Exod. 23. the latter end. and Chap. 24. the beginning. This Covenant was confirmed by the blood of Sacrifices, Exod. 24.8. figuring the Sacrifice of Chriſt, from whom this Compact betweene God and the Iewes was to have its full ratification and ſtrength. Now albeit the Iewes (for the generalitie) had broken this Covenant, and were for ſuch their Tranſgreſsion ſorely puniſhed: yet God for his part was alwaies mindefull of it; and becauſe of it, did remember the Iewes in their Adverſities, and delivered them out of Captivitie, that hee might make good unto them the Promiſes touching the Meſſias. This is excellently deſcribed, Levit. 26.42, 44, 45. By vertue of this Covenant, as at other times, ſo now they were delivered from their great Captivitie under the Aſſyrians. [I have ſent forth] ſet at libertie, [thy Priſoners] thy Captives, held in bondage and thraldome [out of the Pit wherein is no water] i. e. out of Priſon; and the worſt place in the Priſon, the Dungeon:aSuch was that, and ſo called, wherein Ieremiah was inpriſoned, Ier. 38.…. of which the Text likewiſe ſaith, foreign Such dirty places their Dungeons were, like Pits emptied of water, but having mud the left at bottom. foreign a darkeſome dirty Vault underground, wherein to Priſoners were let downe. By which*Pſal. 40.2. Metaphor is expreſſed the diſconſolate and hard Eſtate of the Iewes, under which they were held during the Captivitie. And this I take to bee the plaine meaning of this place, according to the reading of our laſt Tranſlators, which is moſt naturall to the originall Text. To which reading the [bQuant a toy, a cauſe du ſang de ton alliance je mettray, tes priſonniers hors de la foſſe. la ou il ny a point d'eau] French alſo accord, only that they render [I have ſent forth] by the future, I will ſend forth. Iunius, and our firſt Tranſlators diſtinguiſh this Verſe into two ſeverall Clauſes, whereof the former ſhould imply Remiſſion of Sinnes, the other Deliverance out of Captivitie. But the Text doth not kindely admit of thoſe additions of [Infecta] in Iunius, or [ſhalt be ſaved] in our old Tranſlation. Tis more natural to take thoſe words [foreign] abſolutely, not conſtrued with any that follow; as in the like conſtruction, Pſal. 73.2. and Verſe 20. with many the like places in the Pſalmes.
Sanctius, after Ribera and other Popiſh Commentators, make a foule coyle about this Text, and to eſtabliſh the falſe reading of the old Vulgar, and the new invention of Limbus patrum, fall upon this place, and bemangle it pitifully. There is no Remedie but in their opinions it muſt needs bee corrupted by the Iewes malice: foreign of the feminine muſt needes ſtand*as ſometime it doth. Num. 11.15. Deut. 5.27. for the maſculine foreign, and foreign corrupted for foreign, and foreign foyſted in for foreign, and foreign cogged in for foreign: elſe how ſhould the Vulgar Greeke and Latine bee ſo miſtaken, as to render it, foreign, &c. and, Tu emiſisti, &c. And how ſhould Limbus be eſtabliſhed out of this place, were it not an Apostrophe of the Prophet, ſpeaking to Chriſt, and declaring how hee by his bloody ſacrifice had ranſomed the Fathers out of their Purgatory, or infernall Limbus? Wherefore Sanctius is peremptory, Textus Hebraicus quem modo habemus, ſine dubio corruptus â Iudaeis: and, Volunt autem dum Chriſto tantam gloriam, & nobis tantum ad veritatem (an old Wives tale) cognoſcendam lumen invident, ad Synagogam ſuam, ſiue ad Ieruſalem restitutam, hunc locum non flectere molliter, ſed violenter contorquere. Yea, in the orginall reading he ſees not what reaſonable ſenſe can bee made of it, and what great cauſe there ſhould bee, cur adeo in ſanguine Foederis exultandum ſit? to what purpoſe this of the bloud of the Covenant ſhould be alledged about the Reſtitution of the Iewiſh State and Church. Sure tis pity theſe men ſhould not enjoy their conceits, who, rather then they will dare to ſuſpect their owne opinions, will venter to corrupt the Scriptures for the confirmation of any doating fancie. Which yet they cannot gaine out of this place, no, though wee reade it according to their Criticiſmes. For what? muſt this Pit without Water needs be Abrahams Boſome? or muſt Abrahams boſome bee Limbus patrum, a place (as Sanctius ſpeakes) Magnae profunditatis & horroris, ſquallidus, teter, ſordidus, bordering upon hell; proverbially ſo termed from common Priſons and Dungeons. Which (as*Ier. 38.6. Gen. 37.24. Ieremies) were ſine aqua, but not ſine luto. They are unworthy their heads ſhould ever reſt in Abrahams Boſome, that make that place of the Saints reſt, to bee their layle and Priſon. And Sanctius, with the reſt, while here they give ſuch dreadfull Epithites to it, forget what Abraham himſelfe ſaith of Lazarus in his Boſome, That he was then comforted, Luke 17.25. But no more of this Dreame: I come to thoſe Benefits; which reſpect,
2. The Time to come: and theſe are partly Temporall, partly Spirituall; as Chriſt is the Fountaine of both unto his Church, and they concerne eyther
1. The two Tribes, returned from Captivitie, to the Verſe of the tenth Chapter.
2. The whole Nation of the Iewes, from thence to the end of the tenth Chapt.
¶ 1. The Benefits upon the Iewes returned home, in the times preſently enſuing, till Chriſts comming, are double:
§ § 1. Temporall preſervation againſt the Violence of their Enemies, and by name, of the Graecian Empire, with which they were to have continuall conflicts. This is ſet forth,
1. Generally, in
1. An Exhortation, ſhewing them whither they were to repaire for helpe and ſuccour in this their miſerable ſtate: [Turne yee to the ſtrong Hold] foreign Fortreſſe, where you may beſafe againſt all dangers that come upon you. But what or who is this Caſtle or Fort to which the Iewes are exhorted to repaire for ſafety? I take it, that it is not Ieruſalem, or the Holy Land, but the Meſſias, who would be to Ieruſalem and the Iewes a ſtrong Caſtle of Defence againſt the Adverſary. And this will better appeare, if wee conſider who they are that are here ſpoken to, [yee Priſoners of hope] i.e. hoping, or*As the French [Qui az ez e…p…rance] and the Targum, Sperantes li…erationem, foreign who have hope, viz. of Deliverance. Who were theſe? Eyther the Iewes in Captivitie, or elſe thoſe that were now returned. Not thoſe that yet tarried in Babylon; for they cannot bee termed Priſoners of Hope, nor bee thought to long for Deliverance, who when the Priſon doore was open, and an eaſie way made for their eſcape, refuſed the opportunitie, and wilfully continued in Babylon; as hath beene ſeene before. And no doubt, but they, ſeeing how ill matters were likely to ſucceede with thoſe that were returned, did applaude themſelves in their choyce, in ſitting ſtill where they were. Wherefore I conceive this ſpeech is not directed to them, to exhort them to returne to Ieruſalem, but to thoſe that were already returned, to perſwade them to*And our laſt Tranſlators imply ſo much, in rendring foreign not, Returne, but, Turne: intimating the converſion of their deſires and hopes towards the ſtrong Hold, rather than the motion of their bodies from place to place, as Eſ. 45.12. turne their hopes and hearts towards the Meſſias. They had beene Priſoners in Captivitie, and were by him delivered out of it, Verſe 11. and they were partly Priſoners ſtill, expecting further freedome from ſuch afflictions and dangers as incompaſſed them on every ſide: under the ſtraightneſſe and burden whereof this poore People ſighed, waiting for the Redemption promiſed by the Meſſias. To theſe God ſpeakes, and that in generall, to the whole State, though haply more particularly alſo to ſuch as looked not only for Temporall but Spirituall deliverance by the Meſſias: ſuch as are mentioned Luke 2.25.38. though this is certaine, that even the beſt among the Iewes had their thoughts more upon a Temporall than Spirituall Redemption by Chriſt. The Ieſuites here dreame of another Apoſtrophe, which the Prophet makes to the Patriaks, ſticking faſt in the mire of Limbo, and expecting Chriſts helpe to pull them out. A conceit as idle as that in the former verſe.
2. In a Promiſe, that they ſhould not onelyonly finde ſuccour by that ſtrong Hold, but alſo have double comfort to that which formerly they had enjoyed. [Even to day] when your State ſeemes very miſerable and deplorable; yet [doe I declare] make an open Promiſe unto you [that I will render *foreign Targum foreign two for one.double unto thee] not onelyonly Defence againſt the Enemie, but ſuch ſingular Favour moreover, as ſhould bee double to all that ever they enjoyed in their moſt happy Eſtate. Which was fulfilled by the incarnation of Chriſt, and publiſhing of the Goſpell; a Benefit incomparably*Hag. 2.9. greater, than ever the Iewiſh State enjoyed in their greateſt Proſperitie, if they had made a good uſe of it. [VntoUnto thee] foreign a ſudden, but not unuſuall change of the Perſon, for foreign: God ſpeaking, as it were, to each of thoſe Priſoners in particular, or, collectively, to one, as all. Verſe 12.
2. Particularly, deſcribing this Deliverance of the Iewiſh Church, in many ſpecials:
1. The Perſons who ſhould contend, including alſo the time when this Deliverance ſhould be granted, and the Promiſe verſe 12. fulfilled. The Perſons Defendant are the Iewes, Aſſailant the Graecians. And the Meſſias, after that by his power hee hath preſerved the Iewes from the Graecians violence, ſhould grace Iudaea with his Preſence. [When I have bent Iuda for me, filled the Bow with Ephraim, and raiſed up thy Sonnes, O Sion] Iuda and Ephraim are here taken for the ſame, by an elegant varietie, as before Verſe 10. and are no more, but the Sonnes of Sion; ſuch of the Iewes as were returned. For that Ephraim, properly the tenne Tribes, had any thing to doe with theſe Graecian Kings, it cannot bee affirmed. Wherefore I take them for Synonymaes; unleſſe we will, with Sanctius, ſay, not improbably, that mention is here of Ephraim, partly in regard that many of the tenne Tribes returned with the two; of which before: partly in regard of the Epithite here given them, of filling the Bow, or Archerie, wherein the Ephramites excelled, Pſal. 78.9. [Againſt thy Sonnes, O Greece] Thoſe Kings of Egypt and Syria, which were of the Poſteritie of Alexanders Captaines, whom hee brought out of Greece with him, and who, after his death, ſeized on thoſe Kingdomes, and for many yeares grievouſly vexed the Iewes. Theſe Kings are principally meant, though they might alſo uſe Graecian Souldiers in their Armies, which yet is not very likely. By this place it is apparant, to what times this Prophecie is to be referred, namely, to that of the Maccabees, when the Iewes were mightily preſerved from the rage of ſo many mercileſſe Tyrants.
2. The Meanes of their Victorie and Deliverance, which ſhould be from God, and not by their owne Puiſſance: This is expreſſed,
1. Figuratively, in many lofty Tropes: which touch
1. Eyther the ſubordinate Meanes to be uſed by the Iewes, but bleſſed and proſpered by God. Their Bow, and Sword, and Warre-like Praeparations ſhould have all their ſtrength from God: The Iewes ſhould be Inſtruments, God the principall Agent. [When I have bent Iuda for me, and filled the Bow with Ephraim] that is, Metaphorically, Proſpered their Armes; as if not they, but my ſelfe did both bend and draw their Bowes: or thus more ſimply, but to the ſame ſenſe, When I have made Iuda as my Bow bent, and Ephraim as a Shaft, wherewith I have filled, i.e. *Implere arcum, to fill a Bow, is, To draw it up to its full bent, till the Arrow bee at the head, and the Bow make a ſemicircle. The Phraſe is uſed 2 Kings ….24. foreign per Hypallagen foreign He filled the Bow in his hand, i.e. ſaith Kimchi, foreign the ſame that is in 1 Kings. 22.34. foreign i.e. A man drew a Bow in his full ſtrength. So Veget. de re Mill…. l. 1. c. 15. M…ior adhi…enda, ſolertia ut Arcum diligenter ac ſapienter tenean, ut fortiter impleant, ut ſtaiſtra fixa ſit: & Sidon. Apoli. Ep l. 1 ep. 2. Of Theodoricus K. of Gothes his skill in Archerie, Spicula capit, implet, expellit.Drawn up my Bow unto the Arrow-head, to bee diſcharged upon the Graecians. Some difference there is in the reading, The Paraphraſt, the Vulgar, Iunius, the French, and our former Tranſlators, joyne foreign to the firſt comman, [When I have bent Iuda for me as a Bow] but the accent Rebia over foreign makes a comma there, and leaves foreign for the next following: and ſo the reading is ſmoother than eyther our old, [Ephraims hand have I filled] in that ſenſe as 2 Kings 9.24. or the French [Et auray remply Ephraim comme un carquois, and ſhall have filled Ephraim as a Quiver] for Ephraim is not here the Quiver, but the Arrowes, wherewith the Bow ſhould bee filled: Though Kimchi alſo interpret the place ſo, foreign i. e. Ephraim erit mihi tanquam Pharetrae ſagittarum plena. but this fits not ſo properly. Though for the ſenſe the difference is little, all ſignifying, that the Armies and Armes of the Iewes, ſhould bee Gods powerfull inſtruments for deſtruction of the Enemie: And ſo in the next words it is plainly expounded [And raiſed up thy Sonnes &c.] awakned and put courage into the Iewes, to provide and ſtand for their Defence. [And made thee] O Zion, yee Iewes [as the Sword of a mighty man] as a ſharpe ſword in a ſtrong mans hand that can uſe it to purpoſe. Verſe 13.
2. Or the chiefe Meanes, viz. Gods immediate power, manifeſted fortheir Deliverance. Which is declared by alluſion to thoſe Deliverances which God had in former times given unto the Iſraelites, at the Red Sea, in the Wilderneſſe, againſt the Canaanites &c. wherein, by thunders, lightnings, and tempeſt, hee ſhewed his power in the defence of his People. [And the Lord ſhall bee ſeene *foreign may be turned Contra eo…, and the French doth ſo here, but not ſo fitly,over them] his powerfull Protection of his People ſhall bee apparant: like as when hee ſhewed himſelfe over the Iſraelites in the Cloud, Exod. 14.19.24. This is further deſcribed in three particulars, wherein God would fight for his Church,
1. Lightnings, which are compared to*Pſal. 144.6. Arrowes: [And his Arrow ſhall goe forth as the lightning] ſwiftly, ſuddenly and unreſiſtably.
2. Thunder, like the noyſe of a Trumpet, to ſound to the Battell; and more, to affright the Enemie. [And the Lord ſhall blow the Trumpet] God himſelfe ſhall be the Captaine, and his Thunder ſhall bee as the ſound of a Trumpet, to gather his Forces together, and give a dreadfull Alarme to the Enemie.
3. Whirle-windes, [And ſhall goe] againſt the Enemie, with his People [with whirle-windes] Targum foreign Tempeſtuous windes that hurle and ſcatter here and there with unreſiſtable Violence. Sanctius underſtands it of the Swiftneſſe of Gods proceeding: but its better to interpret it of his furious Violence, which hee would uſe againſt the Enemie; and therefore Whirlewindes, foreign not ſimply Windes are ſpoken of. [Of the South] foreign Targum foreign becauſe Teman lay South to Ieruſalem. But why of the South? Sanctius gives two reaſons: 1. Becauſe like as the South Winde blowes againſt the North, ſo theſe Iudgements ſhould fall upon the Northren Countries. This is farre fetcht, and little worth. 2. Becauſe the South winde is more tempeſtuous than others. Ariſt. Met, l 1. c. 5. foreign. This is ſomething, if Ariſtotles obſervation in Greece fit other Countries, and ſo*See Lu. 12.54 55. [When yee ſee a cloud riſe out of the Weſt, you ſay ſtraightway, a ſnowre commeth, and ſo it is. And when yee ſee the South-winde blow, ye ſay that it will be hote, and is commeth to paſſe.] Iudaea: which may be doubted, becauſe of their divers Situations, this having Land, that Sea to the South of it, which much alters the Windes. Wherefore (I ſuppoſe) we may not unfitly interpret it by alluſion to thoſe Tempeſts, wherewith God overthrew the Aegyptians at the Red Sea, Southwards of Iudaea. Which, how dreadfull they were, not onelyonly in Thundrings, Lightnings, and horrible Raine, but alſo in outragious Windes, is apparant by conſidering of thoſe places, (Pſal. 77.16, 17, 18. and Exod. 15.10.
Touching the fulfilling of this Prophecie, whether God did ſhew any ſuch extraordinary workes in the Battels of the Iewes againſt the Graecians, or that hereby no more is meant than his preſent and ſpeciall aide in their Deliverance; it cannot well be decided, unleſſe Story were a little more particular in this buſineſſe. Something there is 2 Mac. 2.21, 22 Chap. 5.2, 3. Chap. 10.28, 29, 30. Chap. 11.8, 10. Which ſhewes, that God did manifeſt his powerfull preſence to theſe, diſtreſſed in very extraordinary manners ſ. q. Verſe 14.
Thus wee have the meanes of their Deliverance, expreſſed figuratively: the next is,
2. Plainely, in theſe words [The Lord of Hoſts ſhall defend them] God, that is Captaine of the Armies of Angels, Men, and all Creatures, ſhall fight for them, and give them the Victory. Verſe 15.
Thus far the ſecond particular, the meanes of their Deliverance: now followes the third.
3. The Victory it ſelfe, deſcribed likewiſe in Metaphoricall Termes, of eating the fleſh, and drinking the blood of their Enemies. [And they ſhall devoure] i. e. ſlay, and deſtroy; as the Targum, foreign occidont: by alluſion in this of eating, and that of drinking, to the barbarous Cuſtome of many Nations, who ravened upon the very Bodies of their flaine Enemies. But the Iewes ſhould not be ſo barbarous: therefore the next words tell us what this devouring is, [and ſubdue with ſling-ſtones] Synecdochicè, by*Some by weak meanes, as David did Goliah. force of Artillery, and Weapons of Warre: Among which the uſe of the Sling was one, practiſed by the Iewes in ancient times, Iud. 20.16. 1 Chron. 12.2. and likely it was not quite neglected now. [And they ſhall drinke] their Enemies bloud, in that ſenſe as before, [and a noyſe, as through Wine] ſhouting and triumphing in the ſhedding of their Enemies blood, as men uſe to do that have well drunke of Wine, which makes them merry and frolicke: [And they ſhall be filled] with blood and ſpoyle [as the Bowles] foreign ſingular for the plurall foreign *Exod. 38.3.Bowles and Baſons, that held the blood of the Sacrifices, [and as thee corners of the Altar] foreign, by the Targum foreign latus, the ſides: but rather its the ſame with the foureaIbid. ver. 2. foreign, whereon the Hornes, foreign, of the Altar ſtood: which werebLevit. 4. all beſpringled with the blood of the Sacrifices. By which ſimilitudes are ſetforth thoſe bloody Victories which the Iewes ſhould get upon the Graecians. This Interpretation of this Verſe ſeemes agreeable enough, and it is ſo taken by the moſt: But Iunius, and, with him, the French Tranſlators, make another ſenſe of it, underſtanding this verſe of a double conſequent that ſhould follow their Victories, namely,
1. A joyfull and peaceable Poſſeſſion of their owne Wealth, and the Enemies Spoyle. [They ſhall eate] i.e. quietly enjoy their State [after they have ſubdued] foreign rendred [after] not [and] [the ſling-ſtones] i. e. Metonymice, thecKimhi expounds it by the ſame Metonymie, and addes a conceit, that the Graecians are here called foreign in oppoſition to the Iewes, ho were afterward ſtiled foreign Slingers; of which there were many among theſe Enemies of the Iewes: and Synecdochicè, their Enemies. [And they ſhall drinke and make a noyſe, as through wine] rejoyce greatly in their Victories and Peace, with ſuch mirth as men uſe at Banquets.
2. Thankſ-giving for their Victories: and they reade the laſt Clauſe thus, [They dImplebunt tum craterem, tum angulos altaris. foreign where the rendring of foreign tum tum (as, ſo) is agreeable to the uſuall acception of that particle of ſimilitude, as in Eſ. 24.2. Hoſ 4.9. Gen. 18.25. But I know not how to underſtand the French reading here, [& en rempliront le baſsin, commele comgs de foreign i.e. & with it (ſc. Wine) they ſhal fil the Baſon or Bowl as the corners of the altar.ſhall fill both or, (as) the Bowle, and or, (ſo) the Corners of the Altar] ſcil. with the blood and bodies of Sacrifices offered up in great number for a thankeſ-giving for their Victories. And unto this ſenſe the Paraphraſt inclines in part, and Rab. Scel. altogether: who comments thus, [They ſhall eate] namely, foreign, the ſpoyle of their Enemies [and ſubdue] foreign [treading under their feete the ſtones of the ſling] i. e. foreign: foreign The Graecians, who are skild in the Art of ſhooting and ſlinging. [and make a noyſe as through wine] foreign with the voyce of mirth and gladneſſe, like thoſe that drinke wine. [and ſhall fill] foreign their ſoules or hearts with good, or Mirth [the Bowle] foreign that was full of blood before the Altar, [as the Corners of the Altar] foreign where they offered wine, and the wine was poured out upon it, or flowed upon it. (So that he underſtands the Bowle to belong to one, the Corners to another Altar, and he quotes it out of the Talmid. But we finde no ſuch Altar (in Scriptures.) Ergo quaere.
4. The Cauſe of all this happy Deliverance, which is Gods ſingular love and tender regard hee hath towards the Iewes, according to his Covenant made with them, that they ſhould bee his peculiar People, among whom he would eſtabliſh his Church: wherefore as before he ſaid [The Lord of Hosts ſhall defend them] ſo now here [The Lord their God ſhall ſave them in that day] with ſpeciall reference to the Covenant which God entred into with the Iewes: in regard whereof God promiſeth that they ſhal be in his protection and chiefeſt care, in a double manner,
1. As a Flocke, whereof he will be the Shepheard, and defend them. foreign as a man defends his ſheepe with all his might, as Kimchi interprets, [—Save them in that day as the flocke of his people] as a People which are to*Pſal. 77.20.78.71. him peculiar; of whom hee hath the Cuſtodie as of a flocke of ſheepe, among all the Nations of the world, who were but as Heards of Goates, or worſe, as ravening Wolves, preying upon the Iewes.
2. As the precious ſtones of a Crowne or Diademe, which God will take care of to preſerve and advance, as their King. [For they ſhall bee as the ſtones of a Crowne] foreign as the ſtones of the*R. Salomon, expounding it of the Maccabees that were Prieſts, foreign So alſo doth Aben Ezra. Ephod, ſaith the Paraphraſt; of which Exod. 28.9. but there is no reaſon to forſake the uſuall ſignification of foreign for a Crowne, or Regall Diademe, which is beſet with ſtones of great price. And the Iewes ſhould be as deare to God, as ſuch a Crowne is to a King. This Interpretation of this place is juſtified by the very ſame Prophecie of theſe times, Eſay 62.2, 3. where the like ſimilitude is uſed, [Lifted up as an Enſigne] foreign following the proprietie of the word, not taking it at large for foreign, as Kimchi, For, the Iewes ſhould be, not like a Crowne incloſed in a Cabinet, but ſet forth to the view of all, lifted up on high for a regall Standard or Enſigne, for all People to gather themſelves to it, and joyne themſelves to the Church of the Iewes. See Eſ. 62.10. & 11.10, 12 [upon his Land] in the Land of Canaan or Iudaea, wherein God preſerved his Church, and advanced it as a Banner diſplayed, to call in the Gentiles to the ſocietie thereof.
Iunius, Sanctius, and the French,Inter haec ſigna & lapides, qui locum eſſe Deo conſecratum oftendent, paſcet Dominus populum ſuum tanquam gregem: ſicut Paſtor inter nota paſ…u… ſaxo que terminali ab alijs diſtincta pecus agit. Sanctiue. conſtrue it otherwiſe: eyther that by foreign are meant Lapides ſeparationis, i. e. terminales, limitanei, meere ſtones, ſet up to diſtinguiſh one Field from another: and then they refer it to the former, thus, God will ſave and feed them as a flocke, within their proper grounds and paſturages, which the Enemie before time had encroached upon, but now Markes or Bound-ſtones ſhould be pitcht up, within which compaſſe the Enemie ſhould not approach: Or that by theſe ſtones of a Crown, are meant * Crowned ſtones; Tropaea opere coronario cincta & lemniſcata; Pillars of Stone, whoſe Epiſtylia or Chapiters were wrought about in faſhion of a Crowne, and they ſet up for Trophees, in memorie of ſuch Victories as they ſhould get. The former ſenſe is very much ſtrained, and this latter ſatisfies not fully.
Now this Cauſe of the Iewes Felicitie is further and more plainly expreſſed in a patheticall exclamation, whereinto the Prophet breakes forth, admiring the ſingular goodneſſe of God towards his Church. [For how great is his goodneſſe, and how great is his beauty?] Whoſe? Gods, or the Meſſias, who is good, and that in the moſt excellent manner, beautifull too: good and beautifull in himſelfe, and alſo in his abundant favours, and the moſt comely Adminiſtration of his Church: his grace and wiſdome in both is ſuch as cannot bee expreſſed. This Clauſe hath a double reference, 1. To that which goes before, whereto it is as a Concluſion. 2. To that which followes in the next words, and the beginning of the next Chapter, touching the Reliefe of their preſent Penurie, by ſending Abundance. The diviſion of the Chapters here make the cohaerence ſomewhat difficult: but if it be well conſidered, it will appeare, that the next words belong to the matter of the next Chapter.
Hitherto of the firſt Benefit, viz. The temporall Deliverance of the Iewes from the rage of ſuch Parts of the Graecian Empire, as they had to doe withall. Now follows the ſecond Benefit towards theſe Iewes that were returned, viz.
§§ 2. Reliefe of their penurious Eſtate, by promiſing them Abundance of outward Neceſſaries. The Iewes had beene a great while pinched with Famine, and for the time to come, having to deale with ſo many Enemies that ſhould harry their Countrey, they might doubt to feele a continuall ſcarcitie of neceſſary Proviſion. But God that purpoſed to preſerve them, meant alſo to provide for them: and as his goodneſſe ſhould bee ſeene in the one, ſo ſhould it not bee wanting in the other, to ſupply them with neceſſary maintenance. This bleſſing is,
1. Promiſed: [Corne ſhall make the young men cheerfull, and new wine the Maides] under theſe two ſpecies compriſing all neceſſary Proviſion whatſoever: which ſhould be afforded in ſuch Abundance, as ſhould make them who fainted before through ſcarcitie and want, full of life, cheerefulneſſe and mirth. foreign germinare, aut florere, aut loqui faciet, ſcilicet, foreign Metaphorically, fill them with joy and thankeſ-giving, and properly make them ſtrong, luſty, and fruitfull, who before pined and withered away, Lam. 2.12.21. And this was partly fulfilled at that time, when Zacharie propheſied, when God began to eaſe the People of their long famine, as it is Chap. 8.2. and Hag. 2. partly in times ſucceeding.