Commentary on the Minor Prophets, Commentary 11 · Chapter 4
CHAP. IIII.
Verſe 1. ANd the Angell that talked with me] See the Note on chap. 1. ver. 9. came again] After ſome abſence, as it may ſeem: and a new viſion or revelation received from God to be imparted to the Prophet.
and waked me as a man that is wakened &c.] It fared with the Prophet (notwithſtanding the former viſions) as with a drowſie perſon: who though awakened and ſet to work, is ready to fall aſleep at it. So Peter, James, and Iohn, (thoſe pillars as they are called Gal. 2.) fell aſleep at their very prayers Mat. 26.40. ſuch dull metal are the beſt men made of: and ſo weak is the fleſh, be the ſpirit never ſo willing; ſo ill-diſpoſed is our moſt noble and immortal part the ſoule, to ſupernall and ſupernaturall employments. Meditation and prayer are the creatures of the holy Ghoſt Iude 20. and that we may not run out into extravagancies, or put up yawning petitions, we muſt watch and pray Mat. 26.41. yea watch while we are praying, meditating &c. againſt corruption within (the ſin that doth ſo eaſily beſet us Heb. 12.1.) and temptations without, whether from the world (the things whereof are ſo neer us and ſo naturall to us) or from the devill who is ever buſieſt with the beſt (as flies are with ſweet-meats) and with the beſt part of their beſt performances, as in the end of their prayers, when the heart ſhould cloſe up it ſelf with moſt comfort.
Verſe 2. What ſeeſt thou?] The ſight was already in ſight; but the Prophet had not ſeen it, or noted it, if the Angel had not ſtirr'd him up to it. If the Lord give us not ſight as well as light, if he inlighten not both Organ and Object too, if he ſhine not into our hearts to give us the light of the knowledge of himſelf in the face of Jeſus Chriſt;2 Cor 4.5. ſeeing we ſhall ſee, but not perceive; with Hagar, we ſhall not be able to diſcern the fountain that is juſt before us.
I have looked] Carefully viewed the ſight. It is expected ut acti agamus: that having a talent of grace we trade with it, that our will, which at firſt converſion was meerly paſſive ſhould be afterward active: that we which once were darkneſſe, but now are light in the Lord, ſhould walk as children of light Eph. 5.9.
behold a candleſtick] that is the Church, as Rev. 1.20.
all of Gold] pure gold as the Candleſtick in the Tabernacle Exod. 25.31. which is therefore called the pure Candleſtick Lev. 24.4. Exod. 31.8. noting out the Churches purity in doctrine and manners. Chryſoſtome that golden Preacher teſtifieth of ſome Saints in his time, that they were puriores coelo, purer then the viſible heaven. Her Nazarites were purer then the driven ſnow, whiter them milk, ruddier then rubies, their poliſhing was of Saphire &c. Lam. 4.7.
with a bowle] Heb. gullah an oyle-glaſs, or oyle-cruſe; a hollow round veſſel quod pariter Latinè rectè gulam appellas ſaith a Lapide; which you may not unfitly call a gullet or throat: for as the throat receiveth the food and tranſmitteth it to the ſtomach: ſo did this veſſel receive the oyle to be tranſmitted to the lamps. It figured Chriſt in whom it pleaſed the Father that all fulneſſe ſhould dwell Col. 1.19. for the Churches uſe Ioh. 1.16. and 3.34.
and his ſeven lamps thereon] ſignifying the manifold graces and diverſity of gifts in the Church by the ſame ſpirit of Chriſt 1 Cor. 12.4, 6. For of his fulneſſe we all receive grace for grace Iob. 1.16.
and ſeven pipes to the ſeven lamps] Heb. ſeven and ſeven, that is, ſeven I ſay ſeven, by the figure Anadiploſis ſaith Sanctius. This is a better gloſſe then that of thoſe that ſay the Hebrew text is corrupted; as having two ſevens for one. Theſe ſeven pipes you muſt imagine to be in the bottome of the bowle, to diſtribute the oyle to each lamp; the grace of Jeſus Chriſt to each Chriſtian, that he may ſhine as a lamp or luminary in the world,Phil. 2.15.16. holding forth the word of life, as the hand doth the torch, or the watch-tower the light, and ſo the haven to weatherbeaten Mariners.
Verſe 3. And two Olive-trees by it] The two chief branches whereof through the two golden pipes empty the golden oyle out of themſelves ver. 12. that is, the ſpirit of grace infuſeth all precious graces (much more precious then gold that periſheth, though it be tried in the fire) into the Church. Hence grace is called the fruits of the Spirit, Gal. 5.22. yea Spirit 25. Danaeus his Note here is, though from theſe two olive trees there was continuall oyle powred into that burning candleſtick that it ſhould never dry up or be put out, yet are not theſe olives ſaid to be preſſed by any man, which notwithſtanding amongſt us, muſt needs after an ordinary manner be done, that the oyle may flow or run from them. Neither is this oyle ſaid to flow, nor with toyle and labour to be carried from one part or place into another, that there may be alwayes oyle for the candleſtick: but there ſtand theſe olive trees growing, and dropping down oyle into the Bowle, and this of themſelves, without the help or ſervice of any men or oyle-mills:Mr. Pemble. to ſhew, ſaith Another Interpreter, that Gods grace only is ſufficient for his Church, to repaire and maintaine the ſame without all other meanes, againſt all oppoſition of man: and this is the Scope of this viſion.
Verſe 4. What are theſe, my Lord] Or, Sir; which Engliſh word comes from Cyrus, the Perſian word for a Lord or great Prince, as H. Stephanus will have it: Others fetch it from foreign authority, or foreign a Lord, and ſo the word Adoni in the text is uſually rendred. Others think our word Sir comes from the French Sieur, whence Monſieur my Lord: as the word Lord from the old Saxon Laford which commeth of Laef to ſuſtaine: like as the Hebrew Adonai from Eden a foundation or pillar, that ſuſtaineth the whole building. It is written ſometimes with Camets or long A in the end, and then it is proper to God (as having the vowels of Jehovah) and is given to him 134. times in the old Teſtament. Sometimes it is written with Bathach or ſhort A, and then it is applied to the creatures, as here to the Angell: Hinc Hiſpanorum Don, ſaith Druſius.
what are theſe] The Prophet had been before warned by the Angell to behold and heed the viſion. This he had done, and yet was to ſeek of the ſenſe and meaning of it: as a man may look on a trade and never ſee the myſtery of it: or look on the hand-diall, and never underſtand the curious clock-work within. None can underſtand the myſterie of Chriſt, but ſuch as have the mind of Chriſt 1 Cor. 2.7, 11, 16. ſuch as are ſpiritually rationall, and rationally ſpirituall: ſuch as are taught of God, and conducted by his ſpirit into all truth Ioh. 16.13. No underſtanding of Gods riddles, but by plowing with his heifer, as I may ſay. This the Prophet here knew: and therefore applies himſelf to the Angell for information: ſo did Daniel chap. 8.15. ſee chap. 9.22.
Verſe 5. Knoweſt thou not what theſe be?] Thus preparation is made to the enſuing interpretation of the viſion by this dialogue; that we might give better heed to that manifold wiſdome of God made known to and by the Church:Eph. 3.10. wherein the very Angels themſelves are great ſtudents, and daily proficients. Docent proficiendo, & docendo proficiunt. The beſt of men know not ſo much as they might have known. Are ye alſo ignorant of theſe things? (ſaith our Saviour to the twelve) are ye alſo without underſtanding? Mat. 15.16. what? know you not &c. ſeven ſeveral times in one chapter 1 Cor. 6. And how doth the Apoſtle ſhent and ſhame his Hebrewes for their du…neſſe and doltiſhneſſe Heb. 5.12. It was expected, it ſeems, by the Angel here, that Zachary a Maſter in Iſrael ſhould have known more then he did, of the meaning of this candleſtick, by Moſes his ancient candleſtick. For the godly of thoſe times did not beleeve thoſe rites and ceremonies of the law did of themſelves pleaſe God, or that they were dumb ſhewes and inſignificant Heb. 9. But they acknowledged them to be figures: the truth and ſignification whereof was to be ſought in Chriſt. The ceremoniall law was indeed their Goſpell.
and I ſaid, No my Lord] An ingenious confeſſion of his ignorance: and this was far better then to plead for it (as many now-adayes) or to pretend more skill then he had: that he might at leaſt ſeem to be ſome body. Ignorantiam meam non ignoro, ſaith Origen. Though I know little elſe, yet this I know, that it is but little that I know. And not only in innumerable other things am I ignorant,Ep. 119. c. 21. ſaith Auſtin; but even in the very Scriptures alſo, my chief ſtudy, multò plura neſcio quam ſcio, I am to ſeek of many more things then I underſtand. Surely, ſaith Agur, I am more brutiſh then any man, and yet he had commerce with Ithiel and Ʋcal ver. 1. and have not the underſtanding of a man, ſc. of a man in Chriſt. I neither learned wiſdome (though taught it) nor have the knowledge of the holy, that is of the Angels, as Dan. 4.13, 17. and 8.13. Zachary here ſaw himſelf farr ſhort of the holy angel that …alked with him; and therefore deſireth to be taught by him.
Verſe 6. This is the Word of the Lord] that is, this Hieroglyphique containes the mind of God in it. This is the interpretation of the viſion, neither ſo conciſe, nor obſcure, ut Oedipo ſit opus (as a Lapide after Ribera here ſaith) that it can hardly be underſtood. For who ſeeth not by the oppoſition here made between humane help and divine, that in building and beautifying his Church with ſafety and ſalvation God will make bare his own holy arme; and do the work alone, or by the weakeſt meanes againſt the ſtrongeſt reſiſtance? Thus then have we (ſaith an Interpreter) in three words the ſcope of this whole viſion.Mr. Pemble. That as the making and maintaining of this Candleſtick and his Lamps, was without the art and cunning of man by means ſupernaturall; ſo Gods ſpirit without and above all humane helps, ſhould ſuffice for the reedification and preſervation of the materiall Temple, and true Church.
unto Zorobabel] The Tirſhata or chief magiſtrate Ezra 2.63. called alſo (as it is thought Shesbazzar, Ezra 1.8. He was a type of Chriſt: to whom alſo God the Father here ſpeaketh concerning his church to be gathered by the preaching of the Goſpell.
not by might, nor by ſtrength,] as Mahomet in the Eaſt, and the Spaniard in the Indies: but by the power of his ſpirit that great Wonder-worker, whereby the people fall under him Pſal. 45.5. and ſtrong holds are caſt down before him 2 Cor. 10.4. as once the walles of Iericho. Thus he unwalled all the children of Seth Num. 24.17. viz. by the fooliſhneſſe of preaching: and thus heſtill rideth upon his white horſes, his Miniſters, conquering and to conquer. Rev. 6.2. Britaniorum inacceſſa Romanis loca Chriſto ſubdita ſunt. Tertull.The Romanes could never ſubdue this Nation: but Chriſt could. The Germans and other Weſtern people embraced the Chriſtian religion in the yeer 772. when the Mahomitan impiety waſted the Eaſt. Gods ſpirit is irreſiſtible, compared to the wind Ioh, to a mighty ruſhing wind Act. 2. that beares all before it, therefore called a ſpirit of power 2 Tim. 1.7. of counſel and of might Eſay 11.2. and therefore here fitly oppoſed to an army, and to the arme of fleſh, to all humane power and policy whatſoever, though the gates of hell come to their help.
not by might nor by ſtrength &c.] Theſe two words ſome take to be Synonymas; Mercor ſaith that the former ſignifieth ſtout and noble acts: the later importeth power and faculty of doing thoſe acts; and is the ſame that foreign in Greek. By the Spirit of God we are to underſtand his power, providence, and Grace 2 Theſ. 2.8. Iſ. 11.4. &c. whereby he helpeth his people with a little help Dan. 11.34. that throug weaker meanes, they may ſee his greater ſtrength. Thus he helped David againſt Goliath, and the Iſraelites againſt the Philiſtines often: but eſpecially then, when unarmed they marched with their ſlings, and plow-ſtaves, and hooks, and forks, and other inſtruments of their husbandry, againſt a mighty and well-furniſhed enemy, and returned laden both with arms and victory. Sometimes againe, God helpeth his without any viſible help, as when he deſtroyed Senacherib's army by an Angel, ſwept away Siſera's army by the river Kiſon, and the Saracens and Perſians by the river Euphrates, in the dayes of Theodoſius, Anno. 394 Alſted. Chronol. p. 300.(ſmitten with a Panick terrour, they ran headlong into the river, and were drowned, to the number of an hundred thouſand) for whom alſo the winds ſought in that famous battle againſt Maximus; as both winds and waves did for us againſt the invincible navy.Aug. de Civ. Dei lib. 5. cap. 26. The Church alone deſerveth to be ſtiled invincible, that hath the Lord of Hoſts to be her Champion, who hath armies above, and armies beneath (as the Rabbines well obſerve) 2. generall troopes, as his horſe and foot,Magnleh cheloth & matteh cheloth. ready preſt; Legions of Angels, Millions of other creatures. the curtaines of the Tabernacle embroidered with Cherubims ſignified the ſervice and protection of the Church by the Angels. Let the Pope be the Sun, and the Emperour the Moon (as the Canoniſts ſtile them) yet the Sun muſt not ſmite the Church by day, nor the Moon by night: but the ſtarrs in their courſes muſt fight againſt Siſera, and both the Popes bull, and the Emperours thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther. Whereupon Scultetus makes this obſervation, Ecce tibi adimpletum Pſalmicum illud Pſal. 54.3. Behold that of the Pſalmiſt made good. He ſhall ſend from heaven and ſave us from the reproach of him that would ſwallow us up. Selah. God ſhall ſend forth his mercy and his truth. He ſhall: but when will he, may ſome ſay? Firſt when his people in diſtreſſe cry aloud, I came for thy word Dan. 10.12. He will come, but he will have his peoples prayers lead him. Secondly, when his enemies blaſpheme and inſult, ſaying, Where is now their God? When Rabſhakeh (a Renegado Jew, as the Rabbins report him) ſhall jear at Hezekiahs prayers as an empty buſineſſe, an airy Nothing, as words of the lips onelyonly; whereas counſel and ſtrength are for the war (thus ſome read that text Eſay 36.5.) Thirdly when the the Church is at loweſt, and all ſeems loſt and deſperate: when the enemy is above fear, and the Church below hope; when ſhe is talking of her grave, like Iſrael at the red ſea: then is Gods ſeaſon to ſet in; it is his glory to help at a dead lift, to begin where we have given over, to relieve thoſe that are forſaken of their hopes, to come when we can ſcarce finde faith upon the earth: God ſees when the mercy will be in ſeaſon. When his people are low enough, and the enemy high enough, then uſually appears the Churches morning-ſtar: then Chriſt came leaping and skipping over the mountains of Bether, all impediments that might ſeem to hinder, (as ſins of his people, oppoſitions of his enemies) and make the Churches mountain to be exalted above all mountains, molehils in compariſon of her.
Verſe 7. Who art thou O great mountain?] So the enemies ſeemed to themſelves, ſet aloft, and overtopping the low and poor eſtate of thoſe feeble Jews, as they called them Neh. 4.2. But the Virgin daughter of Zion deſpiſeth them here,Eſay 37.22. and laugheth them to ſcorn: ſhe ſhaketh her head at them, and ſaith, whom haſt thou reproached and blaſphemed &c? It is good for thee to meddle with thy match, and not to exalt thy ſelf againſt the holy One of Iſrael,Pſal. 76.4, 5. Jer. 51.25. Babylon is called a deſtroying mountain ſated upon a rock: yet Gob will level, and lay it low nough. 26. Melch. Ad. who is more gloririous and excellent then thoſe mountains of prey. The ſtout-hearted are ſpoiled, they have ſlept their ſleep (ſuch as Siſera did) and none of the men of might have found their hands when once they fell into the puniſhing hands of the living God. He will ſoon level theſe lofty mountains.
they ſhall become a plain A champiagne that before ſeemed unpoſſible, inacceſſible. Chriſts enemies ſhall be in that place that is fitteſt for them, the loweſt; that is, the footſtool of Chriſt: when the Church, as it is the higheſt in Gods love and favour, ſo ſhall it be higheſt in it ſelf Gaudeo quòd Chriſtus Dominus eſt: alioqui totus deſperaſſem, writes Miconius to Calvm upon the view of the Churchs enemies. Glad I am that Chriſt reignes: for elſe I had been utterly hopeleſſe. O pray, pray ſaith another Saint: for the Pope of Rome, and his Conventicle of Trent are hatching ſtrange buſineſſes. The comfort is that he that ſitteth in heaven ſeeth them: the Lord above hath them in deriſion. For in the thing wherein they deal proudly, God is above them: and his will ſhall ſtand when they ſhall dung the earth with their dead carcaſſes. Sciat Celſitudo Tua &c. Let your Highneſſe know (ſaith Luther in a letter to the Duke of Saxony) that things are otherwiſe ordered in heaven then they are at Ausborough: where the Emperour Charls the fi…t had madea decree to root out the Reformed religion out of Germany. But ſoon after, the Turk broke into Hungary, and the borders of Germany: ſo that Ceſar had ſomewhat elſe to do then to perſecute the Proteſtants. So the primitive perſecutours fondly inſcribed upon the publike pillars Deleto Chriſtianorum nomine &c. that they had blotted out the name of Chriſt and his religion from under heaven: but this they could never effect with all the power of the whole Empire. They found and complained that the Church might be ſhaken and not ſhivered: concuti non excuti as 2 Cor. 4.8, 9. Faecundi ſunt Martyrum cineres, the very aſhes of the Martyrs were fruitful, and their blood prolifical. The Church conquers even when ſhe is conquered: as Chriſt overcame as well by patience as by power. The people of Rome (ſaith One) ſaepè praelio victus, nun juam bello, they loſt many battels, but were never overcome in a ſet war: at the long run they cruſhed all their enemies. Bellarmine ſomewhat boaſteth the like of the Church of Rome, that ſhe was never worſted in any ſet battel by the Proteſtants. But if he had lived till theſe late yeers, he would have known it otherwiſe: And indeed he could not be ignorant of that famouss Bellum Huſſiticum as they called it in Germany, and the many fields fought and won by the Huguenots in France &c. And if at any time the Church loſe the day, Victa tamen vincet. Chriſt hath his ſtratagems as Joſhuah had at Ai: he ſeems ſometimes to retire, that he may return with greater advantage. Certain it is, he will threſh the mountains and beat them ſmal before his Zorobabels: he will make the hills as chaff, Eſay 41.15.
and he ſhall bring forth the head-ſtone thereof with ſhoutings ſaying, Grace, Grace, unto it] i. e. He ſhall hold out to lay the very laſt ſtone of this new building with joy, and with general acclamations and wel-wiſhes. There was a promiſe for it long before Eſay 44.28. This Zorobabel was not ignorant of: as neither of that which followeth Chap. 45.1, 2. that, for the effecting of that promiſe, God would go before him to make the crooked place ſtreight, to break in pieces the gates of braſſe and cut in ſunder the bars of iron, i.e. to take away all rubs and impediments. There it the like promiſe in the New Teſtament, and it may be a ſingular incouragement to thoſe that go on to build the tower of Godlineſſe, to prepare a tabernacle intheir hearts for the holy One of Iſrael, that he may dwell in them and walk in them &c. the gates of hell ſhall never prevail againſt them, ſith Chriſt, as another Sampſon, hath flung them off their hinges, hath deſtroyed the Devils works, and laid the topſtone of his ſpiritual temple with ſhouting ſaying, Grace, grace, unto it. The meaning is, ſaith an interpreter, that the Angels, the faithful, and all creatures, rejoycing at Chriſts kingdom eſtabliſhed in the world, ſhall deſire God the Father to heape all manner of bleſſing and happineſſe upon it:Diodat. See Pſal. 118.26. Or, they ſhall acknowledge and preach, that the Father hath laid up in him all the treaſures of his grace and gifts of his ſpirit. It is the obſervation of another Reverend man, preaching upon this text, that when we preach of humane wiſdom and foreſight, we ſhould fall down and cry (as we are here taught) Grace, Grace, unto it, Mr. Tho. Goodwin Faſtſerm. before Parl. Apr. 27.1642.we are not to cry up Zerubbabel, Zerubbabel, any man or means whatever: but to exalt the free grace of God the work of which alone it is and hath been. Zerubbabel ſhould bring forth the head-ſtone (as maſter-builders uſed to do the firſt and laſt ſtone) and the people ſhould magnifie Gods meer free-grace: and acknowledge that he was marvellous in their eyes. Thus that learned Preacher: who alſo by the lighted Candleſtick here, underſtandeth full perfecting, and finiſhing of the Temple, and reſtoring the worſhip of God within it unto its full perfection of beauty and brightneſſe. By the two Olive-trees. Zerubb abel with the elders and Ioſhua High-prieſt with the other prieſts that ſat before him, as Chap. 3.8. wite Ezra. 6.14. confer Pſal. 52.8. Theſe are ſaid to empty golden oyl, that is, their eſtates and pains for the finiſhing of coſtly work: and likewiſe becauſe it was done in fincerity of heart, therefore it is called golden or pure cyl. Further, theſe eminent ranks and ſorts of perſons that ſhould give their affiſtance to this work are called ſons of oyl verſe 15. As being fruit ful and affording plenty of it. Thus Eſay 5 1. a fruitful hill and fertile ſoyl, is in the Original (as here) called a ſon of oyl &c.
Verſe 8. Moreover the word of the Lord came unto me, ſaying,] This is a conformation of the former comfort, and a feal of the former promiſe; all which was but little enough by reaſon of the peoples diſtruſt and iufidelity. Againſt which the prophet here produceth his warrant, Gods own word: q. d. This is a faithful ſaying, and worthy of all acceptation. This is a pillar and ground of truth. See the Note od 1 Tim. 3.15.
Verſe 9. The hands of …erubbabel have laid the ſoundation of this houſe: his hands &c.] Here the ſcope of this ſtately viſion i… plainly held forth, and without a parable. What the ſcripture ſpeaketh darkly in one place, it ſpeaks plainly in another. The Rabbins have a ſaying, that there is a mountain of ſenſe hanging upon every Apcx of the word of God. They have alſo another ſaying, Nulla …ſt ob…ctio in lege, quae non haber ſolutionem in latere, i. e. There is not any doubt in the law,Pemble of the Perſian Monarchy. but may be reſolved out of the law. Zorobal…cl is both founder and finiſher of the Temple (thoſe that will have it not to be finiſhed till about the ſixth yeer of Darius Nothus, make him to be very long-lived: and tell us that God granteth to one a longer life then ordinary, becauſe he hath ſomething to be done by them.) The diſtruſtful Jews began to deſpiſe thoſe ſmall beginnings of a building: and to deſpair of ever ſeeing it perfected, by reaſon of thoſe mountains of oppoſition they met with, and thought they ſhould never dig down or get over. The work ſhall the done ſaith God, and Zerubbabel, how unlikely ſoever, ſhall do it. Beleeve the Prophets, and ye ſhall proſper. It ſhall never be faid of Zorobabel, as of the fooliſh huilder This m…n began, but could not ſiniſh: Or as an out-lander ſeeing Chriſtchurch in Oxford, ſaid of it, Egregium opus: Cardinalis iſte inſtituit Collegium, Luke 14.30. Rod. Gualthe.& ab…boit culmam. A pretty piece of Work! A colledge begun, and a kitchin finiſhed. It was God that ſet Zerubbabel awork: and He doth not uſe do things to halves. He is Alpha and Omega, the Beginner and Ender, the Author and Finiſher. Heb. 12.1. I am conſident of this very thing, faith Paul, that he that hath begun a good work in you wil perform it Pſal. 1.6. And faithful is he that calleth you, who alſo will do it 1 Theſ. 5.24. And, the Lord will perſect that which concerneth me (ſaith David) ſorſake not the work of thine own hands, Pſal. 138.8. Look upon the wounds of thine hands, and deſpite not the works of thine hands, ſaid Queen Elizabeth. Thus if men pray in the holy Ghoſt, keep themſelves in the love of God, and look for the mercy of our Lord Jeſus Chriſt umo c…ernal life, they ſhall be builded up in their moſt holy ſaith, Jude. 20.21.where by Chriſt ſhall dwell in their hearts, as in his holy Temple.
and thou ſhth know] Thou Zachary ſhalt know, that the Lord of Hoſts hath ſent me] His Angel as his Internuncio. See Luk. 1.19. Or thou Zerubbabel ſhalt know, that I Za…hary come not to thee of mine own minde, but on Gods meſſage, and am therefore to be beleeved. When Ehud told Egion he had a meſſage from God, though he were an heathen and a fat unweildy man, he ſtood up to receive it Judg. 3.20. though that meſſage was a meſſenger of death, a ponyard in his bowels. Should not we harken to the Father of ſpirits and live? Heb. 12.ſhould the Conſolations of God be ſinall with us? Job. 15.11. Should we inſtead of wreſtling with God by prayer, (ſo putting his promiſes in ſuit) wrangle with him, by cavelling objections? l…ſe dixit among Pythagoras his ſchollers went currant: if their maſter ſaid it, 'twas enough: And ſhall we that are taught of God not give the like credit to our Maſter in heaven? ſhall we not yeeld him the obedrence of faith?
Verſe 10. Tor who hath d…ſpiſed the day of ſmall things?] Nay, who had not? The generality of the Iews were clearly guilty Ezra 3.13. and are therefore here juſtly reproved. As Naaman once looked on Gods Iordan with Syrian eyes, and ſo ſllghted the motion of waſhing therein: ſo theſe diſtruſiful Jews deſpiſed the ſmall beginnings of this great work; and the little likelyhood of ever bringing it to any good upſhot. Is it not in your eyes as nothing-ſaith Hagg…e, (hap. 2.3? They ſeemed onelyonly to grieve at it: but God conſtrueth it for a downright contem pt: for he judgeth otherwiſe of our carnall affections then we our ſelves, and will have us to know that his thoughts are not our thoughts, neither are his wayes our wayes Eſay 55.8. Out of meancſt principles he many times raiſeth matters of greateſt moment: that his own immediate hand may the more appear. The kingdom of heaven was at firſt but as a grain of muſta…d-ſeed Mat. 13.32. The ſtone cut out of the mountain without hands, as if it had dropt out, or been blown down thnece, became a mountain and ſilled the whole earth Dan. 1.34, 35. The cloud that roſe as little as a mans hand, ſoon after muffled the whole heaven. God put little thoughts into the heart of Ahaſhueroſh concerning Mordecai, but for great purpoſes. Who would ever have thought, that out of Abraham now as good as dead ſhould have come the Meſſiah? or that out of the dry root of Jeſſe ſhould come the Branch ſpoken of in the former Chapter? who would have imagined that going forth onelyonly with his bow Rev. 6.2. and arrows Pſal. 45.5. the fooliſhneſſe of preaching, he could conquer in three hundred yeers the whole Roman Empire? that by Hus a gooſe, and Luther a ſwan, ſuch ſtrange things ſhould have been done in Bohemia and Germany? that by a ſcruple caſt into Hen. the 8. his minde about his marriage with Katharine of Spain by the Trench Embaſſador (who came to conſult with him of a marriage between the Lady Mary and the Duke of Orleans ſecond ſon to the King of France) whether Mary were legitimate &c? the Pope ſhould be caſt off here, and reformation wrought by ſo weak and ſimple means,Spec. Erop. yea by caſual and croſſe means? this ſaith one, is that miracle which we are in theſe times to look for.
For they ſhall rejoyce] Or, But they ſhall rejoyce, or, Nay, they ſhall rejoyce, nay they ſhall ſee, viz. that which they deſpaired of ever ſeeing, and were therefore much caſt down about the perfection of the work, and its glorious accompliſhment. And this ſhall be ſurely effected by Gods powerful and watchful providence, called here thoſe ſeven eyes of the Lord which run to and fro thorow the whole earth] called elſewhere the ſeven ſpirits of God Rev. 5.6. and 1.4. and Gods ſpirit here Verſe 6. ſo guiding and managing all affaires and occurrences, that all the rayes and beames of providence iſſuing from thoſe eyes might be ſeen to meet in the accompliſhment of this, as their ultimate ayme, and ſcope. See the Note on Chap. 3.9.
Verſe 11. Then anſwered I, and ſaid unto him] No mean meaſure of underſtanding would content the prophet: but he is ſtill enquiring and incroaching upon the Angel, ſo doth Moſes upon God, Exod. 33. He had not been long out of the Mount, but he is asking God to ſhew him his glory: which when he had ſeen, yet he reſteth not ſatisfied, but muſt have more. and yet more; So David, though deep-learned, is ever and anon at it, teach me thy ſtatutes. Spiritual learning is infuſed by degrees: our hearts are as narrow-mouth'd veſſels, and God delights oft to hear of us. Whither I go thou canſt not come now: but thou ſhalt afterwards. Then ſhall ye know, if ye follow on to know: provided that ye beg and dig Prov. 2.3, 4, 5, and beat, as the foul doth the ſhell to get out the fiſh: and be diſcontentedly contented, till ye come to ſee as ye are ſeen, a ſpe ad ſpeciem &c. What are theſe …w olives &c. And.
Verſe 12.Joh. 13. Hoſ. 6.3. What be theſe two olive-branches, &c.] See the Notes on verſe 3. and verſe 7.
Verſe 13. Knoweſt thou not what, &c.] See the Note on ver. 5.
Verſ. 14. Theſe are the two anointed ones] Heb. ſonnes of oyl. See the Note on verſe 7.
that ſtand by the Lord of the whole earth] becauſe by the candleſtick and utenſils of the Temple and Type of the Church, which is at Chriſts right hand, Pſal 45. as he at his Fathers right hand, Rom. 8. He is with all his to the end of the world: and it is a part of his joy that we ſhall be one day where he is. This Lord of the whole earth, ſoveraigne over all: but takes delight onelyonly in ſuch as (Eſther like) he purifies and perfumes for royall uſe: and theſe he loveth ſo affectionately as never any Lord did his ſubjects, Zech. 3.17. He loves the gates of Zion more then all the dwellings of Jacoh, Pſal. 87.2.