Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 11
CHAP. XI.
IN this Chapter the former comfortable promiſes are, upon wiſe grounds, ſeaſoned with a ſad denunciation of the deſolation of the land, and deſtruction of the City and people of the Jewes, by the Romanes, v. 1.2.3. which is amplified from the cauſes procuring the ſame, to wit, their horrid ingratitude in rejecting of Chriſt; who being appointed of the Father to be the ſhepherd of that people, during the time of Gods patience, the calamity yet going on, v. 4, 5, 6. and undertaking and executing that charge ſo as might reclaime them, v. 7.8.—yet they ingrately prove worſe; for which they are threatened with his diſpleaſure, v.—8. and with depriving them of the benefit of his Government and care, v. 9, 10, 11.—wherein the godly ſhould obſerve his hand and juſtice, v.—11. and further to teſtifie their ingratitude, they not only reject, but alſo crucifie Chriſt, thinking him worth no more then a ſmall ſumme which might betray him to the death, v. 12, 13. for which they are further threatened with a totall rejection from his care, v. 14. and a giving them up to wicked Rulers in Church and State, v. 15, 16. who ſhould come to ruine, and the people and Nation with them, v. 17.
Verſ. 1.
OPen thy doores, O Lebanon, that the fire may devour thy Cedars.
After all the former promiſes, the Lord ſubjoynes a prediction of the deſtruction of Jeruſalem, the waſting of the land, and the rejection of the body of that. Nation for many generations, that they ſhould neither be a Church nor Kingdome, as they were before the coming of Chriſt. This judgement is here generally publiſhed, the alarm being given by the voice of the Prophet, as the Lords trumpeter; and to ſhew the certainty of it, he ſpeaks to Lebano…, whereby we are not to underſtand ſo much the Temple built of the Cedars of Lebanon, one gate whereof opened of its own accord before their laſt deſtruction as a preſage of its future burning. Nor yet that the Romanes were to cut down the trees of that forreſt, to imploy them in the ſiege againſt Jeruſalem: But this being a ſtrong part on the border of the land, by this the Lord would ſignifie, that nothing ſhould be ſo ſtrong in Judea (which was populous and flouriſhing like that Forreſt, and therefore compared to it, Ezeck. 17.3.) as to reſiſt the violence of the enemy making havock with fire and ſword: but that what was eminent, perſons or Cities, (ſignified by Cedars) ſhould go to ruine. Doct. 1. The Lord may have great things to do for a people; who, yet by their own provocations may not only foreſlow the performance thereof, but provoke him to lay them: deſolate, and caſt them off for a time; for, ſo much deth this Chapter, ſubjoyned to the former, teach. 2. The determined judgements of God againſt the viſible Church for ſinne, are of good uſe to be known by her, and are to be intimated from the Word, that the wicked may not harden themſelves in preſumption, and that the godly may be warned in time, and when they ſee the execution of threatnings, may be confirmed to expect the accompliſhment of promiſes alſo; for, for theſe cauſes, and uſes, is the judgement denounced, ſo long before-hand. 3. Divine vengeance purſuing ſinne will make fearfull deſolation of moſt flourſhing Countreys: It is a fire entering in a faire Forreſt, devouring and burning all to aſhes. 4. When God purſues a controveſie, nothing will be able to ſtand in his way, every thing will make patent doores, and what is moſt eminent will ſuccumb: So much doth this forme of ſpeech teach us, Open thy doors, O Lebanon, that the fire may devour thy Cedars.
Verſ. 2.
Howle Firre-tree, for the Cedar is fallen, becauſe all the mighty are ſpoiled: howle, O ye Oakes of Baſhan, for the forreſt of the vintage is come down.
The Prophet perſiſts in the metaphor of a Forreſt, and threatens deſtruction to men of inferiour rank, and meaner places of the Countrey, who could not expect to be ſpared, when the moſt eminent places are overrunne, and greater perſons cut off, no more then Firre-trees can think to ſubſiſt when Cedars fall, or Oakes in the open field of Baſhan, (how ſtrong ſoever) can think to ſcape fire, when the forreſt of the vintage, or flouriſhing vineyards (which uſe to be well kept) or, (as the words alſo will reade) when defenced Forreſts (ſuch as Lebanon) are deſtroyed. Doct. 1. Judgements for ſinne purſuing the Church will be univerſall, reaching the greateſt, and even the meaner ſort, who may ſeem to be beneath the fury of enemies, are not to expect, but that the ſtroke ſhall reach them, one way or other; for, Cedars, Firres, Oakes, and the forreſt of the vintage, are threatened. 2. Whatever be the ſtupidity of men in their guilt, yet God purſuing for ſinne, will make them ſenſible, and to know their miſery, which is ordinarily all that men attaine to, who feel the ſtroke, and are not led up to ſee the cauſe; this repeated command, to howle, is not any enjoying of it as a duty, or, approbation of their carnal lamentations, but a prediction of the greatneſſe of their calamity, and what their temper under it ſhould be.
Verſ. 3.
There is a voice of the howling of the ſhepherds: for their glory is ſpoiled, a voice of the roaring of young lions, for the pride of Jordan is ſpoiled.
A particular denunciation is ſent forth againſt the Rulers, who being ſhepherds in office proved ravening young lions in their practice: it is foretold they ſhall howle and roare, becauſe their glory and ſplendor ſhall be brought down, in the deſtruction of the people, (in the multitude of whom is their glory, Prov. 14.28.) and of that numerous and flouriſhing Nation of the Jewes, reſembled by the yearly proud overflowing of Jerdan, Joſh. 3.15. which ranne through their land. Doct. 1. In times of calamity greateſt ones will not be ſpared, and theſe who having authority, do prove wicked and abuſe their power, may expect to ſhare deep in the judgement; for, Shepherds ſhall howle, and young lious ſhall r…ar, till their voice be heard afarre off. 2. However men in power uſually deſpiſe and account little of their ſubjects and people, as if all were made for them: yet ſtrokes on people, ought to affect Magiſtrates, as being puniſhed in their peoples calamities, and wanting them, they would ſoon finde themſelves to be nothing; for, if this their glory, and the pride of Jordan be ſpoiled, they will howle. 3. A people enjoying much proſperity, and waxing wanton under it, do ripen themſelves for a judgement; for, when they reſemble the pride of Jordan, they are ſpoiled.
Verſ. 4.
Thus ſaith the LORD my God, Feed the flock of the ſlaughter;
5.
Whoſe poſſeſſors ſlay them, and hold themſelves not guilty: and they that ſell them, ſay, Bleſſed be the LORD, for I am rich; and their own ſhepherds pity them not.
This judgement is again repeated and amplified, from the cauſe procuring the ſame, which was their rejecting of Chriſt, unto whom ſomewhat of this Prophecie is expreſly applied, Matth. 26. This the Prophet not only foretells, but repreſents at large as a thing in acting, making alſo uſe of ſome external types (as appeares, v. 15.) to ſet it out to the preſent Jewes. And firſt he repreſents a charge laid on Chriſt by his Father, to have a care of that people, during the prefixed time of his patience, while this calamity was going on, and that people were uſed as ſheep appointed for the ſlaughter, by all theſe, whether Natives or Forreigners, that had any power over them, who uſing them ſeverely at their pleaſure (as men either ſlay or ſell their flocks, as being their own,) were ſo farre from thinking they did wrong, that they thought it a bleſſing from God to be made rich, though it were by the miſery of the people. In this time Chriſt gets a charge by his Prophets, and eſpecially by his own coming in the fleſh, to be a ſhepherd to the Jewes, chiefly for the elects ſake among them. Doct. 1. Chriſt is the great ſhepherd and overſeer of his Church, who not only went about that office in his own perſon, but in all ages provides his Church of leaders, by whom he feeds and hath a care of her, and he it is through whom any of theſe meanes do her good; for, unto him it is ſaid, Feed the flock. 1. The benefit and comfort of Chriſts office and relation to his Church, is beſt ſeen, when the riſe of it is ſeen to be not only from his own tender heart, but from a command laid upon him by his Father, to take charge of the Church, and elect in it, as one that muſt be accountable; and from a Covenant of Redemption, whereby the Father hath engaged himſelfe to be a God unto his Sonne as Mediator, and to theſe that flee to him, and to ſave all theſe whom he ſhould redeem: Thus is Chriſts Office held out unto us here, Thus ſaith the Lord my God, Feed the flock. 3. Herein doth the Lords indulgence and long-ſuffering toward his Church appear, that he doth not inflict ſaddeſt ſtrokes, nor totally ruine, till it be ſeen, that Chriſt and an offer of mercy is rejected: and that calamities come to an height, only when the matter is otherwiſe paſt remedy; for here, before this growing calamity come to an height, Chriſt is ſent out to feed the flock. 4. It may commend Chriſt to the Churches choice, that much trouble will endear her to his care, if ſhe embrace him; and his people who make uſe of him ſhall finde that no afflictions ſhall eſtrange him from them, but rather make them the more capable of his feeding, and him the more tender of them: and that the more they are wronged by others who ſhould guide and be Paſtors to them, he will ſee the more to their wel-being; and that he will be near at hand under calamities, to welcome any who flee to him, to be freed from them, or from the curſe of them; for, he will feed the flock of the ſlaughter, whoſe poſſeſſors ſlay them. 5. As corrupt Rulers are oftentimes made the ſcourge and plague of a ſinfull people, ſo it is great cruelty in men, to imploy their power given them for the good of a people, to their ruine; for, it is marked as the way of the peoples calamity, and the Rulers ſinne, Their poſſeſſors ſlay them, and their own ſhepherds pity them not. 6. It is a great ſnare upon oppreſſors, not only to be given up to that ſinne, but (partly through their conſciences being deaded and blinded with ſuch a groſſe iniquity, and partly through their looking on the oppreſſeds guiltineſſe, or that themſelves are ſpared, and not puniſhed when they do evil) not to be convinced and challenged for it, but rather to think ſinne a duty; this is the ſnare and judgement of Rulers here, Their poſſeſſors ſlay them, and hold themſelves not guilty. 7. Proſperity and advantage by an evill courſe is a great ſnare, and a chiefe cauſe why men will not be convinced of the evill of it; for, I am rich, takes their mindes much up. 8. Sinne is moſt wickedly and dangerouſly committed and defended, when men colour all with a pretence of piety, pretending to obſerve and acknowledge providence, when in the mean time they make providence and ſucceſſe a mark of Divine approbation, how contrary ſoever to the revealed will of God their courſe be; for, thus do theſe oppreſſors, They ſay, Bleſſed be the Lord, for I am rich. They take their enriching by oppreſſion, for a token of Gods approbation, and cover all with a pretence of acknowledging of God.
Verſ. 6.
For I will no more pity the inhabitants of the land, ſaith the LORD: but lo, I will deliver the men every one into his neighbours hand, and into the hand of his King, and they ſhall ſmite the land, and out of their hand I will not deliver them.
The Lord expounds his minde further, concerning this going on calamity of the Jewes, when Chriſt was ſent unto them, and declares himſelfe to be the author of it, and that he had determined, after they had rejected this offer of Chriſt (as is after cleared) to caſt off all pity, and give them up to inteſtine diviſions; and to be cut off and their land laid waſte, by the Romane Emperour (whom they chuſed to be their King, rejecting Chriſt, Joh. 19.15.) In all which there ſhould be no ſuch moderation or delivery as they had found in former troubles: And therefore Chriſt is ſent unto them, as to have a care of the elect in theſe calamities; ſo in Gods righteous judgement, to fill up their cup, that the calamity may come to an height. Doct. 1. Whatever be Chriſts errand to the elect in a land, yet his coming to a people with his offer of mercy, may oft-times be the forerunner of ſaddeſt calamities, by reaſon of their ſinfulneſſe, which by deſpiſing of mercy, ripens faſt for a ſtroke; therefore this is ſubjoyned, when Chriſt is ſent to food the flock, For I will no more pity, &c. 2. It is neceſſary to ſee God to be the Author of calamities, whether for humiliation under them, or comfort by them; therefore doth the Lord own all the oppreſſion done, or to be done to them, I will no more pity. 3. The Lor…s pity and compaſſion is the fountaine of the Churches happineſſe, which being taken away (as it hath its period toward the viſible Church,) opens the door to all miſery; for, their calamity begins, I will no more pity the inhabitants of the land, ſaith the Lord. 4. As ſeditious and inteſtine diviſions are a ſore rod and a token of Gods laying aſide pity toward a people, ſo are they ordinarily the fore-runner of judgements from forreigners; for, I will deliver every man into his neighbours band, is a fruit of his not pitying, and a fore-runner of falling in the hands of their king. 5. Whatever it be that men chuſe as a happineſſe, in oppoſition unto Chriſt, ſhall turne to be their plague; for, the Jewes chuſed Ceſar, when they rejected Chriſt, and here is the iſſue, I will deliver every man into the hand of his king, and they ſhall ſmite the land. 6. Albeit the Lord do oft-times, in love to his people, moderate their procured judgements, and ſpeedily deliver them, yet he will not alwayes do ſo, but when provocation is given, and ſeverity breaks forth, he will let them lie and conſume under their calamity; Out of their hand I will not deliver them.
Verſ. 7.
And I will feed the flock of ſlaughter, even you, O poore of the flock: and I took unto me two ſtaves, the one I called Beauty, and the other I called Bands, and I fed the flock.
In the next place is repreſented Chriſts undertaking of this charge, eſpecially for the poore and Elects ſake, and his going diligently about it, ſignified by two ſhepherds ſtaves: the firſt whereof, called Beauty, holds forth (as is expounded, v. 10) the ſweet and beautiful order of his Covenant, and the doctrine thereof, whereby the Church is directed in ſaith, worſhip and obedience of God: the ſecond called Bands, ſignifies (as we may gather from v. 14.) that policie in Church and State whereby they are kept one, and without ſchiſmes among themſelves. Doct. 1. Chriſt the Mediatour became an obedient ſervant, and is willing, and takes pleaſure to be employed for his Churches good; and will have a tender conſideration of their caſe; for, when the charge is laid on Chriſt, I will feed the flock of the ſlaughter, ſaith he. 2. Chriſt in his care over the viſible Church, hath an eſpecial eye to his Elect, and the regenerate in it, how abject-like ſoever they ſeem in the eyes of men, or in their outward condition; for, ſaith he, I will feed even you, O poore of the flock; who, what they were, ſee, v. 11. 3. Chriſt is a faithful ſhepherd, ſingular and incomparable in his care and diligence about his people; for, ſaith he, I took unto me two ſtaves, whereas other ſhepherds uſe but one. 4. The Covenant and doctrine revealed by Chriſt unto his Church, as it ſets forth the beauty and excellencie of God, ſo it is beautiful and ſweetly ordered in it ſelf, ſo as faith and obedience ſweetly work to others hands, and make the followers thereof to be beautiful and excellent above all people; for, the one ſtaffe I called Beauty. 5. As unity and concord in a Church, is a fruit of Chriſts feeding his flock, ſo policy and order, whereby unity is preſerved is a rich bleſſing; The other I called Bands. 6. Chriſts performances are anſwerable to his undertakings; what he ſaith he doth, and his practice will never give his promiſe the lie; for unto his promiſe, I will feed, is ſubjoyned, And I fed the flock.
Verſ. 8.
Three ſhepherds alſo I cut off in one monethmonth: and my ſoule loathed them, and their ſoule alſo abhorred me.
Followes a particular account of Chriſts feeding, with their ill uſe of that mercy, and his diſpleaſure thereupon. He cut off in a ſhort time many of their wicked Governours, partly by calamities, (which certainly imported that there had been no ſmall plague on people, when publick judgements cut off ſo many Rulers,) and turning of Prieſts out of their Offices frequently, and eſpecially by his own Miniſtery, bringing in contempt the ſects of their falſe teachers, Pharifees, Sadduces and Eſſenes, all which Chriſt did to reclaim them, but in vaine; their carriage was ſuch as provoked him againſt them; whereby alſo they were more eſtranged from God. Doct. 1 Chriſt taking a work in hand, can effectuate ſtrange things ſpeedily; for, in one monethmonth, (or a ſhort time) he cut off three (or many) ſhepherds. 2 Chriſt uſeth many times to make way for his own entertainment, by ſending calamities thick and threefold, hereby to lay a neceſſity on people to come to him, by cutting off ſuch as had been inſtruments of ill unto his people, that he may commend his affection unto them, and by ſtaining and over-clouding falſe teachers and falſe wayes, that himſelf alone may be ſeen choice-worthy; for, cutting off three ſhepherds in the monethmonth, imports all theſe, he cut off evil governours, who had oppreſſed them, with whom no doubt many of the people fell, and brought their falſe teachers in contempt: all which he did to commend himſelf unto them as an excellent ſhepherd. 3. Chriſt exerciſing his tendereſt care of his Church, is oft-times met with very provoking carriage, depriving her of his favour, which ſhould be ſo much the bitterer to bear, as that Chriſt takes not away ſuch a mercy willingly; for, when Chriſt is thus feeding, they inſtead of turning to him, carry themſelves ſo, as that his ſoul loathed them, or was ſtraitened for them; or; abhorred them, but with grief, as his frequent complaints declareth. 4. It is a great judgement upon people, and a token of much wrath, when Chriſts declaring himſelf provoked, and withdrawing from them, doth eſtrange and alienate them more from him, and not ſtir them up rather to purſue him when he ſeems to depart; for, thus was it here: My ſoul loathed them, and their ſoul alſo abhorred me. 5. As the contempt of Chriſt is the great ſin of the viſible Church, ſo where Chriſt is not heartily received, it cannot chooſe, but he will become burdenſome and loathſome company: Their ſoul abhorred me.
Verſ. 9.
Then ſaid I, I will not feed you: that that dieth, let it die: and that that is to be cut off, let it be cut off, and let the reſt eat, every one the fleſh of another.
Having ſpoken of their ingratitude in part, he repeats the calamity flowing from his diſpleaſure, by way of ſentence pronounced for this their ſin, and threatens that he will quit his charge, and give them up to periſh, partly by ordinary judgements, and partly by the forreign and inteſtine ſword. Doct. 1. The patience of Chriſt toward his viſible Church, will have a period; when they contemn him, he will wearie: and where he is provoked to loath, he may forſake: Then ſaid I, I will not feed you. 2. Chriſts forſaking and giving over his care of a people, expoſes them unto all miſeries and calamities: for, 1. Contempt of Chriſt, (for which he forſakes) is provocation ſufficient to draw down ſaddeſt judgements. 2. Men have of themſelves infirmities and diſeaſes ſufficient to make them complearly miſerable, where he doth not interpoſe. 3. And the world is ſo full of hazards, and the Church ſo maligned in it, that if he take away the hedge, every ſtep will be on deſtruction. 4. Contemners of the Goſpel are given up to ill tempers, to make them run on ruine. 5. And who will pity or care for theſe, toward whom Chriſt hath caſt off pity? Then it will be, that that dieth, let it die: and that that is to be cut off, let it be cut off, and let the reſt eat, every one the fleſh of another.
Verſ. 10.
And I took my staffe, even Beauty; and cut it aſunder, that I might break my Covenant, which I had made with all the people.
11.
And it was broken in that day: and ſo the poor of the flock that waited upon me, knew that it was the Word of the LORD.
Chriſts renouncing of his charge, is confirmed in the repreſentation, by breaking the ſtaffe of Beauty, the badge of his office, whereby is ſignified a breaking of that Covenant made with the body of that people: and a plaguing them not only with hereſie and ſuperſtition in place of the found doctrine contained in the Covenant, but alſo by taking away the dignities, priviledges and benefits promiſed to them in that Covenant. Which when it ſhould be put in execution, the godly would obſerve and reade Gods juſtice according to his Word, in it. Doct. 1. When Chriſt is provoked to forſake a people for their ingratitude, even their choiceſt mercies; and ſuch as they thought ſureſt, as being by Covenant are fore-faulted, the Covenant being but conditionalto the body of the viſible Church; for, I took my ſtaffe Beauty, and cut it aſunder, that I might break my Covenant, &c. See, Num. 14.34 1 Sam. 2.30. 2. It is the height of a peoples miſery to be caſt out of Gods Covenant, to be peſtered with errours in ſtead of the ſound and wholeſom doctrine thereof, to be denied intereſt in God, to have no ground of hope for acceſſe to him in ſtraits, and to be expoſed to all the judgements threatened againſt Covenant-breakers, which are ſadder then if they had never had intereſt; this was the Jewes judgement, I brake my Covenant which I had made with all the people. 3. Chriſt is Omnipotent to make his judgements effectual, and to reach his end upon a people; for, It was broken in that day. 4. Whatever effects judgements have upon the wicked, yet the godly will get right ſights and uſes of them; for, the poore of the flock knew, &c. 5. A ſeeing of Gods hand, and the accompliſhment of the Word in judgments, and reading of them by the Word, is the way to get right uſe of them, for, They knew that it was the Word of the Lord 6. The right frame of the godly, eſpecially in times of judgement, and for making uſe therof, is (as they are oft-times poor in their outward condition, ſo) to be ſpiritually poor and empty, that they may wait on Chriſt, and depend on him, as the handmaid on her Miſtris; for, They are the poore of the flock that waited upon. me, or, obſerved me, ſaith Chriſt.
Verſ. 12.
And I ſaid unto them, If ye think good, give me my price; and if not, forbear ſo they weighed for my price thirty pieces of ſilver.
13.
And the LORD ſaid unto me, Caſt it unto the potter; a goodly price, that I was prized at of them. And I took the thirty pieces of ſilver, and caſt them to the potter in the houſe of the LORD.
The ingratitude of the Jewes toward Chriſt is further repreſented (under the type of a ſhepherd demanding his wages, wherein it ſeems Zechariah did act ſomewhat) in that they ſlew him, and thought him worth no more for all his ſervice, then ſuch a ſmall ſumme as might induce Judas to betray him, which as it would ſcarce hire a potter to make tile to cover the Temple, (and therefore was to be caſt to him in the type,) ſo in the event, providence ſo over-ruled, that the price of Chriſts blood bought a potters field, to be a ſtanding monument of their contempt of Chriſt, of their ſhedding of his blood, and valuing him at ſo low a rate, Mat. 26.15. and 29.7, 10. Doct. 1 Chriſts condeſcending to take care of his Church, puts her infinitely in his debt, and layeth obligations upon her, to endeavour ſome return: and it will be the ſad dittie of contemners of him, that they had the offer of a benefit which could not be eſteemed nor recompenced; for, Chriſt is a ſhepherd that may juſtly crave wages, and being provoked, will let the provokers know that it is ſo: And I ſaid, Give me my price. 2. Chriſt doth not call for any recompence of his ſervices as if he needed it, or any thing men could do: but to take a proof of peoples affection to him, or their contempt of him: for, he requires it as one indifferent for his part, only they would bewray their hearts: If ye think good, give, and if not, forbear. 3. Chriſt, for all his pains and care, is ordinarily leſſe thought of, and more baſely rewarded, then mens meaneſt ſervants; They weighed for my price thirty pieces of ſilver, the ordinary price of a ſlave, Exod. 21.32. and more fit to be caſt unto the Potter, then given to Chriſt. 4 When men turn contemners and unde valuers of Chriſt, they will readily turn perſecutors, and he will be thought worthy of nothing but death, and that which may help to bring him to it: for, thus it was in the event, Chriſts price was thirty pieces to Judas, to betray him. 5. The contempt offered to Chriſt as Mediatour, watching himſelf immediately or by his ſervants, for the good of the Church, is accounted of God to be a contemning of himſelf who fends him: The Lord ſaid, Caſt it to the Potter, a goodly price that I was prized at of them. 6. God will in due time make the conſciences of Contemners confeſſe the horridneſſe of their guilt; and not only ſo, but cauſe them by their practice to proclaim it; for, ſo did Judas by his repentance, and caſting back the ſilver in the Temple; and the High Prieſts by their not daring to put it among the treaſures of the Temple, as being the price of blood, and by their purchaſing with it a baſe field; this was the full accompliſhment of that typical action, I caſt them to the Potter in the houſe of the Lord.
Verſ. 14.
Then I cut aſunder mine other ſtaffe, even Bands, that I might break the brotherhood between Judah and Iſrael.
Followes yet again their calamity, by way of puniſhment for this their ingratitude: and firſt, they are threatened with the breach of brotherly concord, (as when Judah and Iſrael were rent aſunder under Rehoboam, becauſe of Solomons idolatry,) and with the removal of peace Civil or Eccleſiaſtical, (as was at large verified in the ſiege before their laſt deſtruction) ſo making way for the compleat breaking and ſcattering of the body of that Nation, as is ſeen this day, and for a long time obſtructing of that brotherhood betwixt Judah and Iſrael under Chriſt, promiſed of old, Ezech. 37.22. all which is ſignified by breaking the ſtaffe of bands. Doct. 1. Chriſt hath multiplicity and variety of judgements, whereby to let contemners of him ſee and feel, that ſo to do is their great miſery; for, he hath yet another ſtaffe, even Bands, to cut aſunder. 2. It is a ſad judgement, and fruit of a contemned Chriſt, when a Church is given up to rents and ſchiſmes, and when peace and concord is broken among a people; this ordinarily proves a preſage of ſad ſcattering, and an hinderance of many choice bleſſings; thus is Chriſts death puniſhed: I brake the brotherhood between Judah and Iſrael.
Verſ. 15
And the LORD ſaid unto me, Take unto thee yet the inſtruments of a fooliſh ſhepherd.
16.
For lo, I will raiſe up a ſhepherd in the land, which ſhall not viſit thoſe that be cut off, neither ſhall ſeek the young one, nor heale that that is broken, nor feed that that ſtandeth ſtill: but he ſhall eate the fleſh of the fat, and teare their clawes in pieces.
Secondly, they are threatened to be given up as a prey to falſe teachers, and to be devoured by all robbers. Of this Zechariah is commanded to uſe a type, v. 15. which is expounded, v. 16. that they ſhall be given up to Rulers, who will not only neglect all duty toward the flock, but alſo cruelly prey upon them. Doct. 1. Contemners of Chriſt and his eaſie yoke, are juſtly puniſhed with unfaithful and corrupt Rulers, under whom they will groan; for, thus is the Jewes ingratitude puniſhed by a fooliſh (or wicked) ſhepherd raiſed up in the land. 2. Though Government and Governours be in themſelves choice mercies, yet where Governours do not their duty, they are a great plague, and a compendious meanes to draw on general judgements; for ſo were they to Judah, I will raiſe up a ſhepherd that will not viſit, &c. 3. The viſible Church conſiſts of variety of tempers, conditions and infirmities, which are to be wiſely conſidered, and proportionable and ſuitable meanes applied by theſe who would approve themſelves to be faithful Rulers: this may be gathered from the properties of this falſe ſhepherd: there are the hidden or cut off, loſt and gone out of the way, whom it is a fault not to viſit and ſeek out: there are the young ones, more apt to wander then others, whom it is their duty in a ſpecial way to ſeek, and have an eye to. There are the broken with afflictions and challenges, who are to be healed, not cruſhed. There are that ſtand ſtill for weakneſſe, not being able to go on, and theſe are to be ſed and borne (as the word alſo is) wi…h tenderneſſe and compaſſion if need be. 4. It is a marke of unfaithful Rulers in Church and State, to minde their own profit and gaine chiefly, and to be cruel unto thoſe whom God hath committed to their care: for ſuch were they; He ſhall eat the fleſh of the fat, and teare their claw…s in pieces, to wie, by overdrawing of them.
Verſ. 17.
Wo to the idol-ſhepherd that leaveth the flock: the ſword ſhall be upon his arme, and upon his right eye: his arme ſhall be clean dried up, and his right eye ſhall be utterly darkened.
Thirdly, he threatens to puniſh theſe Rulers, and the people with them, even to the breaking of the Civil and Eccleſiaſtical State, and ſcattering the people: declaring that a ſword ſhall be vponupon their arme and right eye: whereby we are not to underſtand the taking away of their gifts and abilities, and the power and life of them, which is imported already in that they are fooliſh ſhepherds, nor yet only peculiar judgements on Rulers, in their authority and prudence, for they are raiſed up here to bring, or occaſion judgements on a people: but that Gods judgement ſhould cut off their power, the people being cut off and ſcattered, who are the arme and ſtrength of Rulers; and ſhould alſo follow Eccleſiaſtical Rulers, who are the right eye of the Common-wealth, (for the people and Civil Rulers conſidered as a Kingdom, are the arme which is to be broken, and the people and Prieſts conſidered as a Church, are the right eye to be put out) and declaring alſo that this judgement ſhould be total and irrecoverable. Doct. 1. Such as take on any employment and office, and make no conſcience of doing duty, are in Gods account but ſtatues and images, he is the idol-ſhepherd 2. It is a ſad plague upon men to be left to themſelves, to be unfaithful in their truſt, and it portends great wo and judgement to come; for, wo to the idol-ſhepherd. 3. Unfaithful Rulers, not diſcharging their duty, are in the ſame guilt before God, with them who turne their back upon their charge in times of greateſt danger: for, they leave the flock, in reſpect of duty, though we read not of their running away from them. 4. Wicked Rulers given to a people in anger, and for a puniſhment of ſin, will ſoon perform their work, and bring ruine upon themſelves, and on theſe they are ſent to be a plague unto: they will ſoon ripen a people for ſcartering, and Civil and Eccleſiaſtical authority for breaking: The ſword ſhall be upon his arme, and right eye. 5. When a people and their Rulers provoke God to break the face of Church and State, and to ſcatter them, it is a ſtroak that is not ſoon recovered: for, His arme ſhall be clean dried up, and his right eye utterly darkened, that is, their office and a face of Government ſhall not ſoon be recovered, the people being diſſipated, as appears on that Nation to this day▪