Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 8
CHAP. VIII.
IN this Chapter, 1. The Lord encourages the Jewes againſt the grounds of their diſtruſt, by ſetting before them, his affection toward them, evidenced in their late deliverance, v. 1, 2. aſſuring them of his being reconciled unto them, and of his purpoſe to reſtore them to their wonted priviledges, v. 3. that they ſhould increaſe and multiplie in much peace, v. 4, 5. which his power was able to effectuate, v. 6. and that he would gather his people from all quarters, and bring them to their land, v. 7, 8▪ 2. The Lord exhorts them to make uſe of theſe incouragements, to ſtrengthen them to go on in building the Temple, and to hearken to the Prophets, ſtirring them up thereunto, conſidering the great change of Gods dealing, and bleſſings which they had foretold, and had really come on them ſince they began to bulld, and were yet more to be letten forth upon them, v. 9, 10, 11, 12. And that God was to make them as remarkable an example of his bleſſing, as they had been of his curſe, v. 13. and would as certainly perform theſe promiſes, as he had formerly executed his threatnings, v. 14, 15. 3. The Lord exhorts them to ſtudy to pleaſe him, in following true piety and juſtice, v. 16, 17. promiſing to give them cauſes of feaſting inſtead of their Faſts, v. 18, 19. and that many Gentiles ſhould be converted by the Miniſtery of Jews, and that they ſhould be much honouerd, becauſe of their enjoying the true Religion, v. 20, 21, 22, 23.
Verſe 1.
A Gain, the Word of the LORD of hoſtes came to me, ſaying,
2.
Thus ſaith the LORD of hostes, I was jealous for Zion with great jealouſie: and I was jealous for her with great fury.
In this Chapter, the Lord goes on in anſwering that queſtion propounded concerning their faſting, as appears, v. 19. and as the Lord found much to be reproved in their way in the former Chapter: ſo alſo, conſidering that theſe queſtions flowed in part from their diſcouragement, and doubtfulneſſe how matters would ſucceed; therefore he ſubjoyns unto the reproof ſeveral grounds of encouragement unto them, whereof the firſt is taken from his marriage-affection toward them, as they might reade in what he had done of late, his deſtroying of Babel, and delivering them, being an unqueſtionable evidence of his love toward them, and of his indignation toward their enemies. Doct. 1. When the Lord is moſt ſeverely reproving his people for ſin, it is not his purpoſe to drive any ſenſible ſoul into diſcouragement, but he allowes them to ſtrengthen themſelves that challenges may work the better; therefore is this doctrine ſubjoyned to the former, leſt they ſhould miſtake his ſcope and purpoſe in it. 2. The authority of God ſpeaking in his Word, is to be much and often thought upon by all ſuch as deſire the benefit of Scripture-comforts; therefore albeit this be but a part of the former Sermon, yet it is found neceſſary to repeat the Prophets Commiſſion; The Word of the Lord of hoſtes came unto me, in regard that many promiſes here made, could only be aſſured to them from his being God; and for this end is he ſo oft brought in ſpeaking in all the Chapter. 3. The fountain of the Churches encouragement, is in Gods free love and marriage-affection, which as it doth not break off in affliction, ſo will it be very ſevere in avenging injuries done to ſuch as are beloved of him; for ſo is here held forth: I was jealous for Zion with great jealouſie, and I was jealous for her with great fury. His jealouſie proves he is married, his fury teſtifies how much he reſents their affliction, and both theſe concur to comfort her. 4. The Lord hath at all times prevented his Church and people, with ſuch manifeſtations of himſelf, as may be abundant proof of his affection toward them; and ground of encouragement for the time to come: therefore he leads this people back to what had been done, eſpecially in their late deliverance, to clear this truth, and encourage them for the future; I was jealous, &c.
Verſe 3.
Thus ſaith the LORD, I am returned unto Zion, and will dwell in the midſt of Jeruſalem, and Jeruſalem ſhall be called a city of truth, and the mountain of the LORD of hoſtes, the holy mountaine.
The ſecond ground of encouragement is, that God was now reconciled to them again, would dwell among them as of old, and reſtore them to the dignity and priviledges they formerly enjoyed. Doct. 1. The Lords being reconciled unto a people, and their enjoying his favour, is a ſpecial ground of their encouragement, eſpecially that after juſt wrath he will deigne them with mercy, and be at paines to make up the friendſhip; for, thus he encourageth them; Thus ſaith the Lord, I am returned to Zion. 2 When the Lord is reconciled unto his people, he will manifeſt his preſence unto them, and be as near and careful to help every grievance, as the heart is to ſupply every member; for, I will dwell in the midſt of Jeruſalem, ſaith he 3. Reconciliation with God, is the way to recover a peoples loſt honour and priviledges, and to make them enjoy them and the comfort of them; for, upon his returning look what made her eminent before, and it ſhall be reſtored. She ſhall be called by her old names, which is not a promiſe of a bare tittle only, but that ſhe ſhall be eminent in her duty, and the priviledges and mercies following thereupon, ſhall be as viſible as if they were her name. 4. It is the great honour of a people, to enjoy, and ſincerely to adhere unto and profeſſe the truth of God, as he hath revealed it in his Word: to adorne that Profeſſion with fidelity and uprighteneſs in matters of the ſecond Table; and to be the people to whom God verifieth the truth of his promiſes: ſo are we here taught, Jeruſal…m ſhall be called a City of truth, in place of her idolatry, and corrupting the worſhip of God, her double dealing in her converſation, and her feeling the ſad fruits of threatenings. 5. To have relation unto God, and be owned as his, ſpeaks much honour to a people, that he, unto whom all things belong, ſhould appropriate them unto himſelf, as a peculiar lot, to be cared for in an eſpecial way: this honour is imported in that name, the mountain of the Lord of hoſter. 6. As holineſſe beſeemeth a people who are the Lords; ſo it is their ſpecial honour and dignity to be ſuch, and a commendation to the truth they profeſſe when they hold a good conſcience with it: for, this mountain ſhall be called the holy mountaine.
Verſ. 4.
Thus ſaith the LORD of hoſtes, There ſhall yet old men, and old women dwell in the ſtreets of Jeruſalem, and every man with his ſtaffe in his hand for very age.
5.
And the streets of the City ſhall be full of boyes and girles playing in the ſtreets thereof.
The third ground of encouragement is held forth in a temporal promiſe of their increaſing in number, and enjoying of peace. Whereas they were now a few of many, they ſhould again be many, men and women living unto old and decrepitage, and a numerous iſſue ſpringing up to ſucceed them: and whereas the ſword had cut them off in their cities, Lam. 2.21. and 5.11, 12, 13, 14. and they might ſeare the like, conſidering the times, yet he promiſeth that old men ſhould walk, and young children play in the ſtreets, as in times of great peace. Doct. 1. The encreaſe of a people, (eſpecially ſuch as are members of the Church,) and peaceable times with the common refreſhments thereof, in living to old age, want of terrour, not being cut off by violent deaths, childrens recreations, and growing up without feare of enemies, &c. are in their own kinde, choice mercies to be acknowledged where they are, and to be a cauſe of humiliation where they are wanting: for, the promiſe of this is a ground of encouragement here. See Pſ. 78.62, 63, 64. and 144.11,—15. 2. A people reconciled to God, and adhering to the true ſpiritual priviledges of Gods preſence, ſhall enjoy as much outward proſperity as is for their good; for this promiſe is ſubjoyned to the former, as a fruit of them.
Verſ. 6.
Thus ſaith the LORD of hoſtes, If it be marvellous in the eyes of the remnant of this people in theſe dayes, ſhould it alſo be marvellons in mine eyes, ſaith the LORD of hoſtes?
In regard theſe promiſes might ſeem improbable and impoſſible to be performed, conſidering that the Jewes were at that time but a deſpicable remnant, and the times full of dangers and feares; the Lord removes all difficulties, by leading them to look on him to whom nothing is impoſſible. Doct. 1. As faith is very neceſſary for honouring of God, and our owne comfort in receiving his promiſes; ſo it is no ſmall difficulty to attain to it. Things promiſed may ſeem very impoſſible, not only to carnal men, but ſometimes even to the Lords people; for, this confirmation of the former doctrine ſhewes, that he expects faith to cloſe with what he ſaith; and its being marvellous or hid (a thing which they cannot ſee through as feaſible or poſſible) ſhewes their temper. 2. The fountain of much unbelief is, mens looking to themſelves and their preſent hard condition, and receiving no more truth then reaſon and probability, thus pre-occupied, will convince them of; for, this is marvellous, becauſe they looked on themſelves, as the remnant of the people, and on theſe dayes as hard dayes. 3. The way to attain to faith in hard and difficult times is, to eye God who makes the promiſe, and give him the glory of being God, of faithfulneſſe in promiſing, and Omnipotency to perform and overcome impoſſibilities, whatever we be: for he refutes their unbelief by leading them from themſelves to eye him: The Lord of hoſtes, in whoſe eyes it is not marvellous. 4 A people taking up God rightly, will, themſelves being Judges, condeſcend, that it is a wronging of God to lay any thing in oppoſition to his power as able to over-balance it, or to diſtruſt his promiſes, whatever they ſee in the world or their own condition to render them improbable: for, in this he appeals to themſelves, If it be marvellous in your eyes, ſhould it alſo be marvellous in mine eyes? ſaith the Lord of hoſtes.
Verſ. 7.
Thus ſaith the LORD of hoſtes, Behold, I will ſave my people from the Eaſt-countrey, and from the Weſt-countrey.
8.
And I will bring them, and they ſhall dwell in the midſt of Jeruſalem, and they ſhall be my people, and I will be their God, in Truth and in Righteouſneſſe.
The fourth ground of encouragement, (which alſo cleareth the promiſe of their increaſe) is, that he will gather them from all parts of the world, where they were ſcattered, (comprehended under Eaſt and Weſt, as Pſal. 113.3. Mal. 1.11. Pſal. 50.1.) and bring them to Jeruſalem and Judea, and renew the Covenant with them: which was verified at ſeveral times after this Prophecie till Chriſt came, beſide what further accompliſhment of it may be reſerved till Iſraels Converſion. Doct. 1. Such as are following their duty, though with much heſitation and diſcouragement, becauſe of the averſeneſſe of others leaving them alone in it, may expect confirmation from God, and that in due time, (if it be for their good) ſuch as have weakened their hands ſhall joyne and ſtrengthen them; for, this promiſe of the gathering of Gods people is given to encourage them, who by reaſon of their paucity, and the difficulties they met with, were ready to think they were come too ſoon home. 2. Intereſt in God will bring a people out of a low condition, and gather them after a ſad ſcattering; for, Behold, I will ſave my people from the Eaſt-countrey, and from the Weſt-countrey, and will bring them, and they ſhall dwell in the midſt of Jeruſalem. 3. Particular favours and deliverances are then comfortable to a people, when the Lord either makes or renewes a Covenant with them, giving himſelf unto them with theſe favours, aſſuring them that old kindneſſe ſtands yet firme, and undertaking for their part, to make them ſuch as he will accept of, and may continue theſe bleſſings with; therefore is the renewing of the Covenant ſubjoyned, wherein God undertakes for both parties, And they ſhall be my people, and I will be their God. 4. Where God enters into a Covenant with his people, he intends really to perform all that he engages to do, without all diſſimulation, ſo that it may be truſted to as a portion; for, this Covenant is in truth. 5. The ſure foundation of the Churches comfort by a Covenant, is the righteouſneſſe of Chriſt, whereby ſhe is made able to ſtand before God: and the right way to confirme her of her intereſt therein, is a ſtudy of righteous and upright walking before him: both theſe are implled in that ſecond property, that the Covenant ſhall be in righteouſneſſe.
Verſ. 9.
Thus ſaith the LORD of haſtes, Lut your bands be ſtrong, ye that heare in theſe dayes theſe words by the mouth of the Prophers, which were in the day that the foundation of the houſe of the LORD of hoſtes was laid, that the Temple might be built.
Theſe encouragements being publiſhed, the Lord exhorts them to make uſe of them, in chearful going about the work of building the Temple, to which alſo are ſubjoyned further motives and encouragements. And firſt, that they are exhorted to it by theſe Prophets, who theſe two yeares ſince they began again to work, had encouraged them unto it, and not only aſſured them that it would be perfected, but had foretold other bleſſings, which had come to paſſe, as is after-cleared. Doct. 1. As encouragements from God are to be made uſe of, to make us faithful to him, and in his work: and as the work of God would be followed with much faith and alacrity, ſo men have ordinarily many tentations to be diſcouraged, from within and without, which they are to wraſtle againſt and employ God under; ſo much is implied in this exhortation ſubjoyned to the former doct…ine; Thus ſaith the Lord of hoſtes, Let your hands be ſtrong. 2. It ought to be a notable encouragement to go on in Gods work, when he ſends out his meſſengers conſtantly to ſtir up his people to it, and aſſure them of the ſucceſſe thereof, and that Gods hand is about it to ſee it perfected; for, this is an argument: Ye hear in theſe dayes theſe words by the mouth of the Prophets, which were in the day that the foundation of the houſe of the Lord of hoſtes was laid, that the Temple might, (or, ſhould) be built: which laſt words are a part of that doctrine they had delivered in the by-gone yeares, intimating that the Temple ſhould be built: as a promiſe on Gods part, and therefore ought to be built, as their duty, having ſuch a promiſe.
Verſ. 10.
For before theſe dayes there was no hire for man, nor any hire for beaſt, neither was there any peace to him that went out, or came in, becauſe of the affliction: for I ſet all men every one againſt his neighbour.
11.
But now I will not be unto the reſidue of this people as in the former dayes, ſaith the LORD of hoſtes.
12.
For the ſeed ſhall be proſperous: the vine ſhall give her fruit, and the ground ſhall give her increaſe, and the heavens ſhall give their dew, and I will cauſe the remnant of this people to poſſeſſe all theſe things.
This motive is yet further cleared from the bleſſings that had come upon them ſince they began to build, according to the predictions of theſe Prophets when they exhorted them to it: for, whereas before they began the work all went to ruine, there being no ſucceſſe of endeavours of man or beaſt, no peace by reaſon of hoſtile incurſions and civil diſcords, v. 10. now their condition was changed, according to what the Prophets had foretold, and was to be yet changed to greater felicity, (for, v. 11. which is in the Hebrew, But now I not unto the refidue, &c. doth include both I am not for the preſent, not will be for the future, as in the former dayes.) And particularly he promiſeth to bleſſe the increaſe of the earth, and give unto them though a remnant, the peaceable enjoyment thereof. And therefore they were to give credit to the ſame men, promiſing by the ſame authority the ſucceſſe of the work. Doct. 1. Particular proofes of the truth of Gods Word in the mouth of his ſervants, ought to be a ſpecial motive to faith and obedience in other things, which they enjoyne and promiſe in the Lords Name, and by his warrant; for, by this ſeen accompliſhment of the Word, they are invited to build and believe the ſucceſſe. 2. Such as neglect the Lords work, may expect to have all their endeavours for their own things blaſted; for, before theſe dayes there was no hire for man, nor any hire for beaſt, that is, no fruit of labours, as Hag. 1.6. nor any ſhift whereby a man might earne his bread. 3. When a people do not ſtudy to advance the work and honour of God, when they enjoy peace and proſperity, it is righteous with him to vex them with hoſtile incurſions, and deprive them of that which they employ ſo ill; for, neither was there any peact to him the went out or came in, becauſe of the affliction, or, enemie. It ſeems their ill neighbours made inrodes upon them. 4. A… when mens mindes are not united in God, and about his work, they are puniſhed with diſſenſions among themſelves, eſpecially when outward troubles do imbitter them; ſo civil diſcord is a judgement wherein Gods hand is eſpecially to be ſeen, and trembled at; therefore is it ſubjoyned for, (or and, as a plague added to the former,) I ſet all men, every one againſt his neighbour, whereof ſomewhat appeared in their oppreſſing one another, and their diſſenſions about that, Nehem. 5.1, 2. &c. 5. Albeit we are not to judge of duty by events, yet it is a double guiltineſſe not to be active about it, when the Lord rewards it by viſible bleſſings, and promiſeth to do ſo yet more, for, Now I am not, (or, will not be) unto the reſidue of this people, as in the former dayes, ſaith the Lord: and therefore they are to be ſtrong. 6. Even the mercy of outward plenty, and ſecuring the poſſeſſion thereof to the Lords people, will be much eſteemed of by thoſe who have taſted of want and trial of that kinde, and ought to be taken as an obligation put upon us to employ our ſelves more for God and his ſervice, however it be little eſteemed of by theſe who enjoy moſt of it: for ſuch is the encouragement propounded, v. 12.
Verſ. 13.
And it ſhall come to paſſe, that as ye were a curſe among the heathen, O houſe of Judah, and houſe of Iſrael: ſo will I ſave you, and ye ſhall be a bleſſing: feare not, but let your hand… … ſtrong.
A ſecond motive to build the Temple, (containing a further explanation of the promiſe of his change of dealing) is comprehended in this general, (wherein Iſrael alſo hath a ſhare,) that the Lord would takeaway the ſignes of his diſpleaſure, and ſo viſibly bleſſe them with proſperity, that as formerly they had been a by-word to all curſers, who wiſhed theſe they hated to be dealt with as the Jewes were, ſo they ſhould become a patterne of bleſſing, that all men ſhould deſire theſe they wiſhed beſt unto, to be in the Jewes caſe, which might be a ground of encouragement to them. Doct. 1. The Lords ſeverity againſt his ſinful Church is very remarkable, and may, for outward diſpenſations, ſpeak much of a curſe, whatever be in his heart; for, Ye were a curſe among the heathen, or, an accurſed people in all their accounts. 2. The remarkable corrections of the Lords people will in due time end in as remarkable bleſſings: and the condition of Gods reconciled people, countenanced by him, is ſuch, as none could wiſh a better to them they wiſhed beſt unto; for, As ye were a curſe, ſo will I ſave (or, deliver) you, and ye ſhall be a bleſſing. 3. When the Lord is manifeſting kindneſſe, by word or work, his people would take heed that they do not undervalue it, by continuing in diſcouragement, but are to honour him by being ſtrengthened and comforted thereby: and in this eſpecially they are to guard againſt their owne fearful and fainting hearts, which will make diſcouragements where there are none: and which being ſupported, will make that no outward diſpenſations ſhall diſcourage; therefore are they again exhorted, Feare not, but let your hands be ſtrong.
Verſ. 14.
For thus ſaith the LORD of hoſtes, As I thought to puniſh you, when your fathers provoked me to wrath, ſaith the LORD of hoſtes, and I repented not:
15.
So again have I thought in theſe dayes to do well to Jeruſalem, and to the houſe of Judah: feare ye not.
All theſe encouragements, and the truth of the promiſes holding them out, are yet further confirmed, from the truth they had found in former threatenings; for, as the Lord had executed threatenings for their ſins, and that nowithſtanding all their thoughts, that he would revoke his ſentence, and not ſee their laſt end: ſo had he now as unchangeable a purpoſe to bleſſe them, and to perform theſe promiſes, and therefore they were, contrary to all their doubes and feares, to believe, he being as unchangeable in the one, as in the other, and withal a God that delights in mercy. Doct. 1. There may be (and many times are) immutable thoughts of love in God, and of doing good to a people, after that he hath, without relenting, brought on ſore judgements on them: for, after all that ſad lot, v. 14. I have thought to do well unto Jeruſalem, ſaith the Lord. 2. It's the ordinary weakneſſe and diſtemper of the Lords people, that they are moſt ready to doubt that which they are moſt called to believe, and to believe that for which they have no ground; for, this people could not believe any thing but promiſes, when God thought to juniſh them, and therefore it is ſaid, …re ented not, as they dreamed he would. And now they could apprehend nothing but diſcouragements when promiſes are allowed, and they need to be exhorted; Feare ye not. 3. The diſappointments our misbelieving hearts have had, (whether in execution of promiſes or threatenings) ought to be an argument for perſwading us to believe what is revealed in new exigents; therefore he layeth before them how far judgements had come beyond their expectation, that they might learne not to meaſure promiſes by their apprehenſions. 4. The Lords afflicted people need not want a confirmation of Gods fidelity in promiſing, ſo long as the ſtroaks on them prove his truth in threatening, his ſtriking according to his threatening when they deſerved it, is a pledge, and may be a ground of hope, that he will perform his Word of promiſe when they need it: for, by ſuch an argument doth the Lord confirm theſe fainters here. See, Jer. 32.42. 5. As the Lord doth not ſtrike his people without pity, but upon juſt provocation given, which it concernes him in his glory and reſpect to them not to paſſe over: So any good that comes to them, ariſes freely from his own purpoſe of love, and that is to be reſted on for it: for in the one it is, I thought to puniſh you when your fathers provoked me to wrath; in the other, So again in theſe dayes have I thought to do well, &c.
Verſ. 16.
Theſe are the things that ye ſhall do: Speak ye every man the truth to his neighbour, execute the judgement of truth and peace in your gates.
17.
And let none of you imagine evil in your heart sagainſt your neighbour, and love no falſe oath, for all theſe are things that I hate, ſaith the LORD.
The Lord makes further uſe of theſe enconragements to ſtir up this people to ſtreightneſſe and piety in their private converſation: and ſo makes further way for further encouragements, and for the poſitive anſwer to their queſtion. He tenderly recommends to them (as a Father to his children,) that they would in their carriage toward their neighbour, both in private and in courts of juſtice ſtudy truth without diſſimulation, and to judge righteous judgement in ſuch a way as might tend to peace: and to put on affection which might guard their heart from wiſhing or deviſing evil to their neighbour. And that in reference to God they would not prophane his Name by falſe oathes, all theſe things being an abomination before him. Doct. 1. It is a ſweet caſe, and ſpeaks much of a bleſſing, when men joyne a publick ſpirit with perſonal holineſſe: therefore after the exhortation to build the Temple, this concerning their private converſation is preſſed. 2. Such as deſire to approve their ſincerity before God, ought in their ſpeeches, profeſſions, or promiſes to their neighbours, to ſtudy truth without diſſimulation or double dealing, and pretending to that which they intend not: Speak ye every man the truth to his neighbour. 3. In perfect adminiſtration of juſtice care ſhould be had, by ſuch as would approve themſelves to God, that judgement go not forth without exact knowledge of the cauſe, or out of any by-reſpect to perſons, violence of paſſion or affection, or according to mens inclination, being blinded with gifts; but ſingly and according to truth. Execute the judgement of truth in your gates, which was the place appointed for courts of judgement, Ruth 4.1. 2 S…m. 15.2. 3. As truth, ſo alſo peace both private and publick is to be ſtudied after in adminiſtration of juſtice, and care is to be had that judgement be equitable, ſo as may breed peace, that perverted juſtice breed not private quarrels, and that by protracting of law-ſuits, irritations and bitterneſſes grow not; Execute the judgement of truth and peace. 4. The Law of God is ſpiritual, reaching to the inward as well as the outward man, ſo that an ill courſe is not ſufficiently abandoned, unleſſe we mortifie our love and affection to it: for ſo is expounded here; Let none of you imagine evil inyour hearts againſt his neighbour, and love no falſe oath. 5. It is a fearful prophanation of Gods Name, when an oath is taken to affert a falſhood, or in promiſing of that which men minde not to performe, or wilfully do not perform; this they are diſſwaded from, Love no falſe oath. 6. As Gods diſpleaſure and hatred againſt ſin ought to be a ſufficient aw-band to keep men from it; ſo the conſideration thereof is the moſt cleanly motive to diſſwade from ſin: therefore is this only argument uſed here: For all theſe are things that I hate, ſaith the Lord.
Verſ. 18.
And the Word of the LORD of hoſtes came unto me, ſaying.
19.
Thus ſaith the LORD of hoſtes, The faſt of the fourth monethmonth, and the faſt of the fifth, and the faſt of the ſeventh, and the faſt of the tenth, ſhall be to the honſe of Judah joy and gladneſſe, and cheerful feaſts: therefore love the truth and peace.
The Lord having thus reproved, encouraged and exhorted this people, upon occaſion of their queſtion concerning their faſting: He gives yet a new commiſſion for further encouragement, and particularly to reſolve their queſtion and aſſure them, that not only that faſt, but all the reſt of them, (of which ſee, on ch. 7, 1, 2, 3.) ſhould reſolve in joy, cauſes of their ſorrow being taken away, and matter of feaſting given, which therefore invites them yet to ſtudie their duty. Doct. 1. The ſorrowful dayes of Gods people will not only have an end, but will reſolve in ſuch advantages, as will afford much matter of joy; for, Theſe faſts ſhall be unto the houſe of Judah joy, and gladneſſe, and chearful feaſts. 2. The Lords allowance unto his people, is far beyond any thing they ordinarily propound unto themſelves; for, their queſtion was but of one faſt, his anſwer of foure, they only queſtion about leaving it off, he promiſes to make it end in joy. 3. The more frequent encouragements we get from God, the more are we to minde our duty, at leaſt to grow in love to it, and deſire of obedience; for, it is ſubjoyned: Therefore love the truth and peace. By which we may underſtand, either, 1. Love ſincevity and peaceableneſſe in your dealing, as v. 16. Or, 2. Love the truth of Religion, (not doting on your faſts) which only can bring you true peace. Or, 3. So love truth in all debates, as love to peace be joyned with it, yet ſo as truth be put in the firſt place, as the only way for attaining ſure peace.
Vers. 20.
Thus ſaith the LORD of hoſtes, It ſhall yet come to paſſe, that there ſhall come people, and the inhabitants of many cities.
21.
And the inhabitants of one city ſhall go to another, ſaying, Let us go ſpeedily to pray before the LORD, and to ſeeke the LORD of hoſtes, I will go alſo.
22.
Yea, many people and ſtrong Nations ſhall come to ſeek the LORD of hoſtes in Jeruſalem, and to pray before the LORD.
To confirm the truth of the preceding promiſe, and clear how their Faſts ſhould be turned into joy, the Lord ſubjoynes a new promiſe of the acceſſion of the Gentiles unto the Church, v. 20. who ſhould mutually exhort and ſtir up one another to ſeek God, v. 21. and ſhould be ſo bleſſed therein, as that great and potent Nations ſhould come and worſhip God in his Church, whereof Jeruſalem was the type, v. 22. Doct. 1. It is the Churches ſafety to learn to underſtand promiſes ſpiritually, and not expect ſatisfaction to their carnal humours; for, thus doth the Lord clear unto them, that the matter of their joy ſhould be ſpiritual, in the Gentiles joyning with the Church. 2. Saddeſt times ſhould not hinder the Church from minding her charter for enlargement, and believing her priviledges to come; for, in her ſad times ſhe is called to think on this: There ſhall come people, and the inhabitants of many Cities. 3. Mutual up-ſtirring to holy duties is an eſpecial mean…s to make a growing time and thriving Church; for, The inhabitants of one City ſhall go to another, ſaying, Let us go, &c. 4. The true errand of real Converts in Religion, is ſingly to ſeek God for himſelf, and his favour and peace, and the ſpecial way of teſtifying and obtaining their deſire, and making grace to grow is to be much in prayer: this is twice ſet down as their work, Let us go pray before the Lord, and ſeek the Lord of hoſtes, v. 21. and again, v. 22. 5. True livelineſs in Religion, will admit of no lazineſſe, luke-warmneſſe, formal indifferency or want of conſtancy in ſeeking God, but mens greateſt activity will be accounted but a ſlow pace, and all that as nothing, unleſſe it be conſtant; for, Let us go ſpeedily or continually, is their call and invitation one to another. 6. Mutual up-ſtirring is then moſt effectual, when every one caſts a copy in his own practice of what he would have others to do; for, ſo is it here, I will go alſo, ſaith every exhorter. 7. As great and potent people, (and not only the weak and poor) have been and will be brought in to the Church; ſo the excellencies in Religion being known, may cauſe men think meanly and nothing of all excellencies beſide, if they want it; for, Many people and ſtrong Nations ſhall come to ſeek the Lord. Kings may be glad to ſhare in the poore and needies allowance from God, Pſ. 72.10, 11, 12, &c.
Ver. 23.
Thus ſaith the LORD of hoſtes, In thoſe dayes it ſhall come to paſſe, that ten men ſhall take hold out of all languages of the Nations, even ſhall take hold of the skirt of him that is a Jew, ſaying, We will go with you: for we have heard that God is with you.
The Lord cleares further the way of the Gentiles Converſion, and how it ſhould be matter of joy to the Jewes, as being to be done by their Miniſtery, and as contributing to ſet out the honour of that Nation, that they enjoyed the true Religion; for, the knowledge of God, ſpreading forth from amongſt the Jewes, and his intereſt in them being publiſhed, innumerable people, (ten is put for very many) of all languages ſhall cleave to them, as children or Parents, deſiring to be taught by them, and joyne with them, who are ſo much honoured by enjoying and knowing the true God. This was accompliſhed, when the Gentiles flocked to the Apoſtles, and Chriſtian Jewes upon hearing the Law which came out of Zion, and may yet further be verified when the ſalvation of all Iſrael ſhall bring a reſurrection from the dead to the Gentiles, Rom. 11.15. Doct. 1. The excellencie of Chriſt publiſhed in the Goſpel, and the grace of God co-operating therewith, is effectually able to invite many, and yet none needing feare a diſappointment, or not to be ſatisfied; is able to make people concur in ſeeking Chriſt, who in other things were Barbarians one to another, and to make them come willingly, and to be ſo far from needing compulſion, that they will bear themſelves upon him; for, In theſe dayes t…n men of all languages of the Nations, will take hold of the skirt of a Jew. 2. Such as are indeed converted and following after Chriſt, are very ſenſible of their own wants, and earneſt purſuers of all appointed meanes; for, They take hold of the skirt of a Jew, ſaying, We will go with you; as children that cannot go, and know not whither to go without they grip their Parents, ſo they being ſenſible of ignorance and inability, ſhall preſſe upon the Jewes for teaching, and joyne in the Church where God is to be found. 3. It is the great honour of a people to enjoy the true Religion, and to be inſtrumental in doing good to others, and ſuch will be honoured of all who know God: for, this is the honour of a Jew, that his skirt is taken hold of by the Gentiles, becauſe that God is with him, and thus do the Convert Gentiles honour them. 4. As the Jewes had the honour of the firſt offer of the Goſpel, and of having a great hand in planting the firſt Chriſtian Churches, ſo ſhould we long for the time, wherein they, who are enemies for our ſakes, may yet have God with them, and may cauſe a reviving from the dead among the Gentiles; for, this prophecie reaching to that time, invites us thus to pray, not only for their ſakes, but even for the Gentiles advantage.