Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 12
CHAP. XII.
IN this chapter, the Lord, who is Omnipotent to performe what he ſaith, v. 1. promiſeth unto Iſrael, 1. That the endeavour of enemies againſt them, ſhall tend to their own ruine, v. 2, 3. 2. That he will prove his favour toward them, by defeating every means employed to wrong them, v. 4. 3. That they ſhall be bleſſed with godly Governours, v. 5. And 4. That he will bleſſe their endeavours with ſucceſſe againſt their enemies, and in reſtoring Jeruſalem, v. 6. 5. That weakeſt places ſhould finde the firſt proof of his protection, v. 7. 6. That he would defend that people, and increaſe their ſtrength in ſtraits, v. 8. 7. That he will ſeek out even their ſcattered and ſecret enemies to deſtroy them, v. 9. And laſtly, that he will give unto them the Spirit of Converſion and repentance, for their rejecting and crucifying the Meſſiah, which will be very vehement and ſincere, v. 10. as when the people lamented Joſiah, v. 11. and general, throughout all ranks and families, in their private humiliations, v. 12, 13, 14.
Verſ. 1.
THe burden of the Word of the LORD for Iſrael, ſaith the LORD, which ſtretcheth forth the Heavens, and layeth the foundation of the earth, and formeth the ſpirit of man within him.
This chapter is a continuation of that prophecie in the tenth chapter: for as the Lord thought it neceſſary to ſeaſon theſe comfortable promiſes with a denunciation of the deſolation, to come upon the Jewiſh Nation, leſt the ſecure and wicked ſhould break their neck upon them, chap. 11. ſo leſt the godly hearing of theſe calamities, ſhould think that all hope were gone; the Lord ſubjoynes many comfortable promiſes in this chapter, which however they have their own accompliſhment, and yield comfort to the Iſrael of God in all ages, yet the full accompliſhment of them is reſerved for converted Iſrael: for the day of performing theſe things, is the time of their turning to God, and of their mourning, as we ſee, v. 9, 10, 11, &c. Unto theſe promiſes, two things are premitted in this verſe, 1. The nature of this doctrine, (at leaſt a great part of it) that it is a burdenſom word for the good and behoof of Iſrael, being threatenings againſt Iſraels enemies, but promiſes unto her. 2. Becauſe the promiſes many of them might ſeem incredible, therefore the Lord not only prefixes his Name, but proves his own Omnipotency, from his creating the Heavens, founding the earth on nothing, and creating the ſoul of man, which may aſſure the Church of the certainty of what he promiſeth and ſaith. Doct. 1. As the Lord will not alwayes write bitter things againſt his people, but in due time let out ſomewhat for their advantage: ſo times of comfort and love to them, will be ſad times to their enemies, and the promiſes unto them will be ſad threatenings … perſecutors; there is, the burden of the Word of the Lord … Iſrael. 2. The greateſt obſtruction of the Churches comfort from the promiſes, is cauſed by their own increduli…y and unbelief, that will not give God the glory of truth in promiſing, and ſo leaves themſelves diſcouraged, ſay what he will; therefore is it ſo needful to uſe ſo many confirmations of faith when God promiſeth any thing. 3. Not only doth the all-ſufficient Nature of God put the truth of his promiſes out of queſtion, but the viſible effects of his Omnipotency, in creating heaven, and earth by his naked word, and the upholding of the earth as a ball in the midſt of the aire, without any other foundation then a word of command, may ſhame all fleſh from ſuſpecting his ability to make good whatever he ſaith; from this is the enſuing doctrine confirmed, Jehovah ſaith it, who ſtretcheth forth the heavens, and layeth the foundation of the earth. 4. Albeit that the Parent produceth man in reſpect of his bodie, and the uniting of the ſoul with the bodie, yet the Original of the ſoul of every man is from God, and it is immediatly created and infuſed into the body by him; for, it is here reckoned among the works of Creation and Omnipotencie, that God forms the ſpirit of man within him. 5. Every misbeleever of Gods Omnipotency to perform his promiſes, carrieth in his own boſome a refutation of himſelf; the very excellencie of his ſoul, created ſo like God, which being put into a dead lump of clay, doth animate it, and fit it for excellent employments, may teach him what incredible things God can work, and may particularly aſſure him, that God hath power over the ſpirits of men which he hath made, to order them ſo, as men ſhall not hinder the accompliſhment of his will: for, this is an antidote againſt infidelity; God formes the ſpirit of man within him.
Verſ. 2.
Behold, I will make Jeruſalem a cup of trembling unto all the people round about, when they ſhall be in the ſiege, both againſt Judah, and againſt Jeruſalem.
The ſubſtance of all this enſuing doctrine, may be reduced to theſe three Heads; that the Lord will plague the Churches perſecutors, and give his Church victory over them; that he will defend, preſerve and eſtabliſh his Church, which followeth on the former: and that he will give his Church converſion and repentance, as the meanes to haſten on and perfect the other two. Theſe three are in this chapter propounded, enlarged and amplified in ſeveral particular promiſes, for their more diſtinct and particular information and encouragement.
The firſt promiſe is in ſumme thus, that the trouble whereunto enemies ſhall put the Church, ſhall be ſo far from ruining her; that troubling of her ſhall be her troublers ruine, as if they had drunk a cup of poiſon, when they would ſwallow her, which ſhall produce trembling by exhauſting their vigour and radical heat, or ſlumbering and aſtoniſhment, and make them reele and daſh like drunken men, till they fall and periſh, Doct. 1. Even when the Lord hath done great things for his people, and delivered them, they are not to expect exemption from troubles and exerciſes; for, here it is ſuppoſed that rejected Iſrael are not utterly caſt off, but reſtored, and yet are in ſtraits and beſieged, All the people round about are in the ſiege, both againſt Judah, and againſt Jeruſalem. 2. The enemies of the Church are very cruel, and earneſt in their purſuit of her; and it is as great delight to them to vex and devoure her, as it is for a thirſty man to drink; for, Jeruſalem is a cup, which they are earneſt to drink down. 3. When the Lord permits his Church to be in a condition of trouble and hazard, he cannot only make enemies to miſſe in their deſire, and be never a whit the nearer their point, when they have (as they think) devoured and ſwallowed her down, but will make their oppoſition and apparent ſucceſſe to be their ruine, and never to ceaſe till it undo themſelves; for, Jeruſalem is a cup of trembling, or, poiſon, which is moſt deadly when it is drunk out. 4. The advantage of the Churches low eſtate, is beſt ſeen, when God, and what he can make out of trouble, is looked unto; otherwiſe conſulting with fleſh and blood will not diſcover it; for, it is God who makes Jeruſalem a cup of trembling, which ſhe could not be of her ſelfe.
Vers;. 3.
And in that day will I make Jeruſalem a burdenſome ſtone for all people: all that burden themſelves with it ſhall be cut in pieces: though all the people of the earth be gathered together againſt it.
The ſame promiſe is repeated in another ſimilitude, taken from mens trying of their ſtrength, in lifting of ſome great and heavy ſtone: The ſumme is, the Church, and eſpecially reſtored Iſrael, (for that is that day pointed at here, v. 9, 10, 11.) ſhall be ſo fixed, that whoever would ſeek to remove it, ſhould but break themſelves, even though all the world ſhould conſpire to effectuate it. Doct. 1. The promiſes of God concerning the welfare of his Church, are neither eaſily taken up in their fulneſſe, nor believed, and therefore are to be ſtudied over and over again: ſo much doth this repetition of the promiſe teach us. 2. The Church is looked on by enemies in the world, as a troubleſome neighbour, whom they would gladly remove, and be rid of, and they will not ſpare to prove their utmoſt ſtrength, nor care to take on heavie burdens, ſo it may effectuate their purpoſe; for, Jeruſalem is a ſtone for all people, which they would have unfixed and removed, and would burden themſelves for that end. 3. The Church is ſo eſtabliſhed by divine power, and by vertue of Chriſts charter, and the indignation of God againſt all ſuch as ſeek to moleſt her, is ſo heavie and inſupportable, that all who eſſay to ſhake her, come to ſeek, and do finde their own ruine, while as ſhe remains eſtabliſhed; for, God will make Jeruſalem a burdenſom ſtone for all people, all that burden themſelves with it ſhall be cut in pieces. 4. As it is the Churches lot to finde feweſt friends in the world of any ſociety: ſo the multitude and ſtrength of oppoſers can contribute nothing for carrying on the deſigne of ruining the Church, all the world will effectuate as little, and be as unable to reſiſt the deſerved vengeance, as the …eaneſt man in it; for, God will do this, though all the people of the earth be gathered together againſt it.
Verſ. 4.
In that day ſaith the LORD, I will ſmite every horſe with aſtoniſhment, and his rider with madneſſe, and I will open mine eyes upon the houſe of Judah, and will ſmite every horſe of the people with blindneſſe.
The ſecond promiſe confirmes and explains the former, ſhewing that the fountain-cauſe of this diſpenſation toward the Church is, Gods reſtoring them to his favour, from whom he had hid his face ſo long, and his vigilant and affectionate providence over them: and that the way of diſappointing and ruining enemies, ſhall be by defeating their wiſdom, counſel and ſtrength, and plaguing every means they employ. Doct. 1. There it no wiſdom, counſel nor ſtrength can ſubſiſt where God is Party, and he needs no more, but blow upon all enemies and their meanes, and they will be to ſeek, and run madly and blindly on their own ruine; for, In that day, ſaith the Lord, I will ſmite every horſe with aſtoniſhment, and his rider with madneſſe, and will ſmite every horſe of the people with blindneſs. 2. However the Lord may hide his face for a time from his people, and Atheiſme will alwayes be ready to ſay in trouble, that the Lord doth not regard: yet in due time he will prove, that his people are not wronged, but when he hath been a witneſſe and taken notice, that he affects them, and hath an eye upon them; for, I will open mine eyes upon the houſe of Judah, ſaith the Lord. 3. The Lords favouring of his people, and his providence and eye upon them, will not conſiſt in bare obſervation, but when he hath marked their wanderings, teares and afflictions, that they are come to an height, his favour and care will ſhine forth in wonderful effects: I will open mine eyes upon the houſe of Judah, and will ſmite every horſe of the people with blendreſſe.
Verſ. 5.
And the Governours of Judah ſhall ſay in their heart, The inhabitants of Jeruſalem ſhall be my ſtrength in the LORD of hoſtes their God.
The third promiſe holds forth the diſpoſition of Iſrael, as to the uſe of meanes, when the Lord thus appeares for them, and eſpecially of the Governours, who ſhould be the inſtruments of their good. It is promiſed they ſhall have Governours, for directing all their affaires, and managing their wars, and that they ſhall be holy men, not placing their confidence in multitudes of men, but every one eſteeming it ſtrength ſufficient that God is reconciled with their ſubjects, and reckoning that theſe, how weak and few ſoever, ſhall be able, through Gods bleſſing to carry through in any difficultie. Doct. 1. It is a token of great mercy to a people, when the Lord not only delivers them from confuſion, and ſettles Rulers over them, but when he makes Rulers really holy and ſtreight for him; for, Judah in that day, ſhall have governours ſo qualified. 2. It is an evidence of Piety in Rulers, when publick affaires do touch them as near, and are as faithfully ſeen to, as if they were their own particular; for, ſo ſhall every Ruler reckon, that help to the publick is a lift to themſelves, who cordially wraſtle under it; My ſtrength ſhall they call it. 3. It is another mark of Piety, when Rulers, beſide their perſonal carriage, ſtudie to advance Piety where they have power, and are encouraged by the growth of Piety, and are encouragements to ſuch as incline that way; for, that ſhall be the Governours refreſhment, that their people are reconciled to God. 4. It is a great evidence of Piety, when any are fully perſwaded of the truths they receive, and generally aſſent to, when truths are not received in a fleeting ſuperficial way, but rooted in the heart, ſo that what they ſay, they ſay it in their heart. 5. A people reconciled unto God, are the great ſtrength of a Kingdom or Nation, and they will prove help to it indeed, how contemptible ſoever they ſeem to be; for, ſo ſhall theſe Governours reckon, The inhabitants of Jeruſalem ſhall be my ſtrength in the Lord, &c. 6. Whatever good may be expected of an holy people, is not to be expected from any inherent worth or holineſſe in them, but from Gods free favour toward them, and with much immediate dependance on him, leſt God being deprived of his glory, they be blaſted: therefore is it diſtinctly added, They ſhall be my ſtrength in the Lord of hoſtes their God.
Verſ. 6.
In that day will I make the Governoure of Judah like an hearth of fire among the wood, and like a torch of fire in a ſheafe; and they ſhall devoure all the people round about, on the right hand, and on the left: and Jeruſalem ſhall be inhabited again in her own place, even in Jeruſalem.
The fourth promiſe is the ſame in ſubſtance with the firſt, under another ſimilitude, holding forth, that theſe godly Governours ſhould not be diſappointed of their confidence, (of which, v. 5.) but they and the people under them ſhould be victorious, and overcome their enemies, as a furnace conſumes timber, and a torch burnes a ſheaf of dry ſtraw. Which promiſe is further amplified, that Jeruſalem thus preſerved, ſhould be inhabited again, which that it be not underſtood only ſpiritually of the Church, it is added, that Jeruſalems own place is even in Jeruſalem, which ſeems clearly to point at their repoſſeſſing of their land, and of that city, not as being then any more typical, but as being the moſt kindly inheritance to Iſrael, when they ſhall be converted as a Nation. Doct. 1. Faith and hope in God will never be aſhamed; but theſe who promiſe themſelves much good in God, ſhall finde it ſo; for, the Governours of Judah, who expected ſtrength in God, v. 5. do get what they expected, and are made like an hearth of fire, &c. 2. Enemies of the Church may expect to be deſtroyed by their own aſſaults and enterpriſes againſt her; for their coming to ſmother or extinguiſh her, is caſting of wood upon a hearth, or, aſheafe upon a torch of fire, which puts not out the fire or torch, but burnes themſelves. 3. The deſtruction of ſuch as afflict the Church ſhall not be ordinary, but violent, total and irrecoverable; for, as fire and a torch, they ſhall devoure all the people round about, on the right hand, and on the left, which doth not point at the Churches cruelty, but at the way of enemies being ruined. 4. No oppoſition made unto the Church, will be able to make any promiſes given unto her, or gracious purpoſes of God concerning her, ineffectual; for, notwithſtanding all their enemies, or warres and troubles they may be put to, yet, Jeruſalem ſhall be inhabited again, in her own place, even in Jeruſalem.
Verſ. 7.
The LORD alſo ſhall ſave the tents of Judah firſt, that the glory of the houſe of David, and the glory of the inhabitants of Jeruſalem, do not magnifie themſelves againſt Judah.
The fifth promiſe holds forth eſpecially Gods method, in bringing about this promiſed ſalvation and help, that the weak villages in the countrey ſhould get the firſt proof of his protection, that ſo God may have the glory of ſaving them, and ſuch as have either power or prudence, (as a walled town, and great Rulers) may have no cauſe to glory of any excellencie in them above others, to make themſelves happy. Doct. 1. The ſafety of all the Church, is a matter out of queſtion, however the Lord do not take the Churches own way, meanes or method to bring it about; for, the Lord will ſave, though the queſtion be, whom he will ſave firſt. See, Hoſ 1.7. 2. The Lord hath, and will alwayes ſo order, as that in his Church there ſhould be variety of conditions and eſtates, for letting forth variety of proofs of himſelf toward and upon them; for… there are tents of Judah, the houſe of David, and inhabitant: of Jeruſalem. 3. The Lord ſo ordereth his gracious providences, as that they who are loweſt in trouble, and have leaſt wherewith to help themſelves, do lie neareſt his help; for, the Lord ſhall ſave the tents of Judah firſt. 4. The Lords way of conveying deliverance toward his people will be ſo ordered, as that he alone will be ſeen to be the doer of it, and he will ſtain the pride of all glory, and take occaſion of boaſting from all, and the more excellency that any have, he will put them the more frequently to be humbled before him: for, he ſaves the tents of Judah firſt, that the glory of the houſe of David, and the glory of the inhabitants of Jeruſalem, do not magnifie themſelves againſt Judah.
Verſe 8.
In that day ſhall the LORD defend the inhabitants of Jeruſalem, and he that is feeble among them at that day ſhall be as David: and the houſe of David ſhall be as God, as the Angel of the LORD before them.
The ſixth promiſe is of divine protection, (taking in the inhabitants of Jeruſalem alſo, though the tents of Judah finde the fruit of it firſt, v. 7.) and of ſtrength, wherein is held forth that (as their Governours expected through faith, v. 5.) when that people ſhall come to any hazard, the feeble among them ſhall be endued with heroick fortitude, ſuch as David had, and that their Rulers and great ones ſhall be raiſed to a divine and Angelick pitch of ſtrength, which is to be underſtood, that they ſhall be ſo through ſaith in Chriſt their Head, who is the true root and off ſpring of David, and they his familie and traine, and who is true God, and as he was the Angel of the Covenant, who went before the people in their deliverance out of Egypt, Exod. 14.19. and 23.23. ſo he promiſeth to prove himſelf the ſame again. Doct. 1. The Lord will ſo have a care of all his people, as, however he ſee meet to humble ſome of them at ſome times, and to delay his help till they be humbled, yet it is not his purpoſe to deny them altogether, therefore is the promiſe made particularly to the inhabitants of Jeruſalem, and Davids houſe, to ſhew that however he would prefer Judab… tents to them in the matter of ſpeedy help, yet he will not reject them: In that day ſhall the Lord defend the inhabitants of Jeruſalem, &c. 2. The Lords protection is the ſure ſafe-guard of his Church, beyond any thing they get ſtrength to do themſelves, yea, it is the ſtrength of their ſtrength, to abide under his ſhadow with it; therefore is the promiſe of defence premitted to that of their ſtrength, as being their ſure refuge, and that which makes them ſtrong; The Lord will defend Jeruſalem, & he that is feeble ſhall be as David. &c. 3. However the Lord may keep his people in a low & weak condition for their exerciſe, yet he hath undertaken to let out proofes of his ſtrength in them, in a time of need, in a ſingular way, and will make their weakneſſe in themſelves a preſage of their being ſtrengthened in him: He that is feeble among them, at that day ſhall be as David. 4. None do attaine in this life to that meaſure of ſtrength and courage, but they do yet ſtand in need of more, and ought to be on the growing hand: for, the houſe of David needs a promiſe of this, as well as the feeble. 5. As Chriſt will be unto his Church in her need, whatever he hath been unto her at any time; ſo what Chriſt is, that are believers in him their Head, as they need it, all fulneſſe dwelling in him for their behoof: for, as Chriſt had been as on Angel of God before that people, ſo will he be yet, and the houſe of David ſo in him.
Verſe 9.
And it ſhall come to paſſe in that day, that I will ſeek to deſtroy all the Nations that come againſt Jeruſalem.
In the ſeventh promiſe, Gods purpoſe of deſtroying the Churches enemies is repeared and confirmed, that though they were never ſo many, yet God will deſtroy them, and will be ſerious in effectuating it, ſeeking out ſecret plotters as well as open enemies, or ſeeking them out after they are ſcattered, and their enterpriſes fruſtrated, to ruine them. Doct. 1. The Lords Church hath many enemies both open and ſecret, enemies ſtanding yet unbroken, and theſe, who though they be broken, yet remain enemies; for, there is an all of the Nations that come againſt Jeruſalem. 2. Albeit ſome, who perſecute and oppoſe the Church of God, may finde mercy to come and joyne with her, and be ſaved: yet for the moſt part it is a token of ſo much diſpleaſure, and ſo many former controverſies againſt men, when they are le…t to themſelves to be perſecutors, that their deſtruction only will end it; I will deſtroy all the Nations, &c. is the ordinary iſſue of their being enemies 3. The Lord is not ſlack or remiſſe in avenging injuries done to the Church, but will do it as effectually, as men do their moſt ſerious affaires, when they bend their wits to deviſe means to c…rry it well on, and do purſue it to the uttermoſt: this is imported in that he will ſeek to deſtroy all the Nations, as is before explained.
Verſe 10.
And I will poure upon the houſe of David, and upon the inhabitants of Jeruſalem, the ſpirit of grace and of ſupplications, and they ſhall look upon me whom they have pierced, and they ſhall mourn for him, as one mourneth for his only ſon: and ſhall be in bitterneſſe for him, as one that is in bitterneſſe for his firſt-borne.
In the eighth promiſe, is held forth the future converſion and repentance of Iſrael, the full accompliſhment whereof was not that which we read in the primitive times, Act. 2. but is yet to be accompliſhed, when all their families ſhall concur in this work, v. 14. which was not then fulfilled. The Lord promiſeth unto the body of that people. that he will give unto them the Spirit of converſion and prayer, to help down their enemies, and repentance for their piercing of Chriſt, by conſenting to their fathers deed, and by their reproaches againſt Chriſt and all Chriſtians for his ſake, during the time of their infidelity: and that this ſorrow ſhall be ſincere and vehement, as for an only ſon, or a firſt-borne. Doct. 1. Prayer is a ſpecial and effectual means of bringing down the Churches enemies: for, in that day that he ſeeks to deſtroy enemies, v. 9. this promiſe goeth along, And I will poure upon the houſe of David, and upon the inhabitants of Jeruſalem, the Spirit of grace and of ſupplications. 2. Prayer for bringing down enemies is not the work of received habits and qualifications only, but muſt flow from the Spirit of God, who where he is given to any, is the gift of Gods free grace and favour, a pledge and worker of grace in them, and an aſſured token of Gods favour to them; for there is a Spi it of ſupplications, who alſo, being given for that end, is the Spirit of grace. 3. As all that any do by way of duty, in promoving their own happineſſe, is but the fruit of Gods preventing grace, ſo are his diſpenſations of grace ample and liberal, like to the giver: for, when they ſupplicate, it is, becauſe he furniſheth them by his Spirit ſo to do; and this Spirit is poured out in large meaſure. 4. It is not enough in times of ſtrait, to ſupplicate God for help out of trouble, but guilt ought to be our greateſt burden and exerciſe, and repentance for it joyned with our prayers: for, when they have the Spirit of ſupplications, they ſhall mourn. 5. Sin will then affect the heart moſt, when the wrong done to Chriſt by it is ſtudied, and eſpecially a true penitent will be moſt affected with any perſecution of Chriſt in his members, whereof he hath been guilty: for ſo will it be with the converted Jewes, They ſhall look on me whom they have pierced, and they ſhall mourn. 6. A true penitent will be eaſily convinced, and will take with the guilt of that which they have been approvers of conſenters, and upſtirrers into, though others have acted it; for, the Jews will then reckon that they pierced Chriſt, though it was done by the hand of the Romane ſouldiers: yea, their poſterity ſhall take with it, becauſe of their conſent to what their fathers did. 7. Repentance for ſinne flowes from faith in Chriſt, and the faith of our intereſt in his ſufferings, for, ſaith Chriſt (who being God from eternity, doth here ſpeak) They ſhall look upon me whom they have piered, and mourne, which imports not only their conſidering that their fathers with wicked hands pierced, but their looking to him by faith; (as Iſrael did of old to the brazen ſerpent, Numb. 21.8, 9.) as pierced for, and by their ſinnes, even though they were ſuch enemies, to purchaſe reconciliation for them, which will draw forth repentance. 8. As acceptable repentance for ſinne ought to be ſincere and reall without diſſimulation, ſo kindly ſorrow for it will come behinde no ſorrow for any prejudice whatſoever: though ſometimes ſpiritual ſorrow may fall ſhort in outward expreſſion, as being above it, and ſo great, that to get it expreſſed were an eaſe; for, They ſhall mourn for him, (where the perſon is changed, God the Father ſpeaking, or the Prophet in his name) as one mourneth for his only ſonne, &c.
Verſ. 11.
In that day ſhall there be a great mourning in Jeruſalem, as the mourning of Hadadrimmon in the valley of Megiddon.
The repentance of the converted Jews is further deſcribed, that it ſhall be a ſorrow as vehement and ſolemne, as when all Judah by publick appointment lamented the death of Joſiah in Hadadrimmon, near the valley of Megiddon where he was ſlaine, 2 Chron. 35.22, 23, 24, 25. and where it ſeems the lamentation begun. Doct. 1. Chriſt is indeed the ſoul and life of his Church and people, in whom their happineſſe ſtands, ſo that injuries done to him, and piercing of him, and crucifying of him afreſh, will produce ſad lamentations from ſenſible ſouls: ſo was Joſiah unto Judah, and therefore all of them lamented him, and ſo will converted Judah (and all the people of God ſhould) reckon Chriſt to be, and will mourn for their piercing of him by their cruelty and ſinnes. 2. It is not only lawfull, but neceſſary, that a people under guiltineſſe expreſſe their repentance in ſolemne faſts and humiliations, for mutual up-ſtirring to repentance, and for publick teſtification thereof: for, ſo will it be among the converted Jewes, In that day ſhall there be a great mourning in Jeruſalem, as the mourning of Hadadrimmon, in the valley of Megiddon, where there were publick humiliations by ſolemne appointment, 2 Chron. 35.25.
Verſ. 12.
And the land ſhall mourne, every family apart; the family of the houſe of David apart, and their wives apart: the family of the houſe of Nathan apart, and their wives apart:
13.
The family of the houſe of Levi apart, and their wives apart: the family of Shimei apart, and their wives apart.
14.
All the families that remained, every family apart, and their wives apart.
It is further declared concerning this repentance, that it ſhall be univerſal among all the people, and all ranks, and that not only in a publick way, but alſo by private humiliations in families, of Rulers, and Teachers, who had been chief in the guilt of crucifying Chriſt, and of all other ranks, who ſhould in their mourning ſhut up themſelves from their wives, and other lawfull delights, as was the cuſtome of the Jewes in mourning. The Rulers are ſignified by the houſe of David, and of Nathan a ſonne of Davids, 2 Sam. 5.14. whoſe poſterity it ſeems, were in ſome eminency in this time: and the teachers are ſignified, by the houſe of Levi and of Shimei a ſonne of Gerſhom the ſonne of Lovi, 1 Chron. 6.17. whoſe poſterity alſo ſeems to have been ſome way remarkable in Zechariabs time, and therefore particularly poken of. Doct. 1. The converſion of the Jewes or Iſrael unto the Meſſiah, is not to be of ſome few only, but Nation …ll of the body of that people, and there will be reall repentance among many of them; for, All the land ſhall mourne, and all the familier that remaine, men and their wives. 2. True penitents will not ſatisfie himſelves only with publick humiliations where cuſtome and example may draw many; but will alſo make conſcience of the duty in families, and where no eye but Gods ſeeth them; and will lay their own ſinnes and publick ſinnes particularly to heart, and bring home publick provocations to their own doores, no rank or degree excluding or freeing themſelves; for, Every family ſhall mourne apart, and their wives apart. 3. As the Lord will have his own among eminent Rulers, ſo it is a deſirable bleſſing, when Rulers and Teachers, who ordinarily have chief hand in publick provocations, do not draw back, but are eminent in the duty of repentance; for, ſo is here promiſed, The family of the houſe of David, of Nathan, of Levi, of Shimei, ſhall mourne. 4. In ſetting about the duty of repentance and humiliations, perſons are not only to caſt off ſinfull diſtractions, but even to lay aſide lawfull delights, that they may afflict their ſouls before the Lord, and ſeriouſly minde the duty; for, The families ſhall mourn, and their wives apart.