Zechariah 2 commentary

The Son of David, even the Man Christ Jesus, whom the prophet sees with a measuring line in his hand, is the Master-Builder of his church. God notices the extent of his church, and will take care that whatever number of guests are brought to the wedding-supper, there shall be room. This vision means well to Jerusalem. The walls of a city, as they defend it, so they straiten its inhabitants; but Jerusalem shall be extended as freely as if it had no walls at all, yet shall be as safe as if it had the strongest walls. In the church of God there yet is room for other multitudes, more than man can number. None shall be refused who trust in Christ; and He never shuts out from heaven one true member of the church on earth. God will be a Wall of fire round them, which can neither be broken through nor undermined, nor can it be assailed without danger to those who attack. This vision was to have its full accomplishment in the gospel church, which is extended by admitting the Gentiles into it; and which has the Son of God for its Prince and Protector; especially in the glorious times yet to come.

If God will build Jerusalem for the people and their comfort, they must inhabit it for him and his glory. The promises and privileges with which God's people are blessed, should engage us to join them, whatever it costs us. When Zion is enlarged to make room for all God's Israel, it is the greatest madness for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man may be easy in worldly matters. Escape for thy life, look not behind thee. Christ has proclaimed that deliverance to the captives, which he has himself wrought out, and it concerns every one to resolve that sin shall not have dominion over him. Those who would be found among God's children, must save themselves from this world, see Ac 2:40. What Christ will do for his church, shall be an evident proof of God's care and affection. He that touches you, touches the apple of his eye. This is a strong expression of God's love to his church. He takes what is done against her as done against the tenderest part of the eye, to which the least touch is a great offence. Christ is sent to be the Protector of his church.

Here is a prediction of the coming of Christ in human nature. Many nations in that day would renounce idolatry, and God will own those for his people who join him with purpose of heart. Glorious times are foretold as a prophecy of our Lord's coming and kingdom. God is about to do something unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. Silently submit to his holy will, and patiently wait the event; assured that God will complete all his work. He will ere long come to judgment, to complete the salvation of his people, and to punish the inhabitants of the earth for their sins.

Chapter 2

Zechariah 2:1-4

1. I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

1. Et sustuli oculos meos et vidi; et ecce vir in ejus manu funiculus mensurae.

2. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

2. Et dixi, Quo tu vadis? et dixit mihi, Ad metiendum Ierusalem, ut videam quanta latitudo ejus, et quanta longitudo ejus.

3. And, behold, the angel that talked with me went forth, and another angel went out to meet him,

3. Et ecce angelus qui loquebatur mecum egressus est, et alter angelus egressus est in occursum ejus;

4. And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

4. Et dixit ad eum, Curre, dic puero huic, dicendo, In villis (vel, pagis) habitabitur Ierusalem prae multitudine hominis et pecoris (id est, honinum et pecorum) in medio ejus.

Added now is another vision for the same end; not that the former was difficult to be understood, but because there was need of confirmation in a state of things so disturbed; for though the return of the people was no common evidence of the goodness and favor of God yet as Jerusalem was not flourishing as formerly, as the temple was like a cottage as there was no form of a kingdom and no grandeur, it was difficult to believe what had been already exhibited. This is the reason why God confirms by many proofs the same thing; for we know how difficult the contest is, owing to the infirmity of the flesh, when grievous and sharp trials assail us.

Hence Zechariah says, that he saw in the hand of a man a measuring line. He calls him a man, who appeared in the form of man; and it is well known, and a common thing, that angels are called men. For though they put on a human form only for a time, yet as it was the Lord’s will that they should be seen in that form, they are called men, though with no propriety. If it be asked, whether angels did really put on human nature? the obvious answer is, that they never, strictly speaking, became really men. But we know that God treats us as children; and there is the same reason for the expression as for the thing itself. How was it that angels appeared in human form? even that their access to men might be easier. Hence God calls them men as in this place. Zechariah then says, that an angel appeared to him in the form of a man, having in his hand a measuring line.

CHAPTER 2

Zec 2:1-13. Third Vision. The man with the measuring-line.

The city shall be fully restored and enlarged (Zec 2:2-5). Recall of the exiles (Zec 2:6, 7). Jehovah will protect His people and make their foes a spoil unto them (Zec 2:8, 9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (Zec 2:10-13).

1. man with a measuring-line--the same image to represent the same future fact as in Eze 40:3; 47:4. The "man" is Messiah (see on Zec 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.

2. To measure Jerusalem--(Compare Re 11:1; 21:15, 16).

to see what is the breadth ... what is the length--rather, "what is to be the due breadth and length."

3. angel that talked with me ... another angel--The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (Zec 2:4). Those who perform God's will must not merely creep, nor walk, but run with alacrity.

went forth--namely, from me (Zechariah).

went out--from the measuring angel.

4. this young man--So Zechariah is called as being still a youth when prophetically inspired [Grotius]. Or, he is so called in respect to his ministry or service (compare Nu 11:27; Jos 1:1) [Vatablus]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.

towns without walls for the multitude ... Cattle--So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Es 9:19); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Eze 38:11). Spiritually, now the Church has extended herself beyond the walls (Ep 2:14, 15) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism.

5. I ... wall of fire round--Compare Zec 2:4. Yet as a city needs some wall, I Jehovah will act as one of fire which none durst approach (Zec 9:8; Is 26:1).

glory in the midst--not only a defense from foes outside, but a glory within (Is 60:19; Re 21:23). The same combination of "glory and defense" is found in Is 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (2Ki 6:17). As God is to be her "glory," so she shall be His "glory" (Is 62:3).

6. flee from the land of the north--that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (De 28:64; Jr 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zec 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Is 48:20; Jr 50:8; 51:6, 45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [Calvin and Pembellus].

for I have spread you abroad--The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.

7. O Zion ... daughter of Babylon--Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people, Psa 137:8; Is 1:8).

After the glory--After restoring the "glory" (Zec 2:5; Is 4:5; Ro 9:4) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, Is 48:16, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (2Th 1:7-10). Both offices manifest His glory (Pr 16:4).

toucheth ... the apple of his eye--namely, of Jehovah's eye (De 32:10; Psa 17:8; Pr 7:2). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.

9. shake ... hand--A mere wave of God's hand can prostrate all foes (compare Ru 1:13; Job 31:21; Is 11:15; 19:16; Ac 13:11).

a spoil to their servants--to the Jews whom they had once as their slaves (compare Is 14:2). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ.

sent me--(Is 48:16; 61:1; Joh 10:36).

10. I will dwell in ... midst of thee--primarily at Messiah's first advent (Psa 40:7; Joh 1:14; Col 2:9; 1Ti 3:16); more fully at His second advent (Is 40:10). So Zec 9:9, where see on Zec 9:9 (Is 12:6; Eze 37:27; Zep 3:14). Meanwhile God dwells spiritually in His people (2Co 6:16).

11. many nations ... joined to the Lord in that day--The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (1Ki 8:41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [Grotius]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (Psa 102:15, 16; Php 2:10, 11).

sent me unto thee--"unto thee" is here added to the same formula (Zec 2:9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that Jehovah of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.

12. Judah his portion in the holy land--Lest the joining of the Gentile "nations to Jehovah" (Zec 2:11) should lead the Jews to fear that their peculiar relation to Him (De 4:20; 9:29; 32:9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."

choose Jerusalem again--The course of God's grace was interrupted for a time, but His covenant was not set aside (Ro 11:28, 29); the election was once for all, and therefore shall hold good for ever.

13. Be silent, O all flesh--(Ha 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is Jehovah, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [Pembellus], (Psa 76:8, 9).

he is raised up out of his holy habitation--that is, out of heaven (De 26:15; 2Ch 30:27; Is 63:15), to judge and avenge His people (Is 26:21); or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [Calvin]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, Psa 50:1, 2 ("Out of Zion"), Psa 50:3 (compare Ha 2:3), Psa 50:4, favors Calvin's view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him.

A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.

Run, speak to this young man - Nehemiah must have been a young man when he was sakee, or cup-bearer, to Artaxerxes.

As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls."

I - will be unto her a wall of fire - Her safety shall consist in my defense. I shall be as fire round about her. No adversary shall be permitted to touch her. Much of this must refer to the New Jerusalem.

Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zac 2:7.

After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians.

The following note I received from a sensible and pious correspondent: - Zac 2:5. "For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Zac 2:8. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. "If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy. "It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion), and shall inherit Judah his portion, etc. "In confirmation of my view of the eighth verse, I think Exodus 33 may be compared with it. Moses besought God that he would show him his glory; upon which it was said to him, "Whilst my glory passeth by,' I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar. Now as this was a fulfillment of Moses's request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing. "'No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ), which is in the bosom of the Father, he hath declared him.'" - M. A. B.

Toucheth the apple of his eye - בבבת עינו bebabath eyno, the babet of his eye. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme miniature, in the pupil. Does our English word babbet or baby come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God?

I will shake mine hand upon them - I will threaten first, and then stretch out my hand of judgment against them.

A spoil to their servants - To those whom they had formerly subjected to their sway. As the Babylonians to the Medes and Persians; and so of the rest in the subversion of empires.

I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.

Many nations shall be joined to the Lord - This most certainly belongs to the Christian church. No nation or people ever became converts to the Jewish religion, but whole nations have embraced the faith of our Lord Jesus Christ.

The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God's portion in their own land.

Be silent, O all flesh - Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.

With a line - Ready and prepared to lay out the platform of Jerusalem.

To measure - To take the exact dimensions of it, that it may answer God's promise, and be capable to receive its inhabitants. Jerusalem - The city which was to be built hereafter.

The angel - Christ, who had so long talked with Zechariah. Went forth - From the midst of the myrtle - trees.

And he said - Christ to that angel who came to meet him. Run - Hasten and tell Zechariah. As towns - The suburbs of it shall be as towns unwalled, for extent and for safety.

The glory - My presence and favour shall make her glorious.

Ho, ho - Ye sleepy Jews. Come forth - Come out from your prisons. Flee - Make all the haste you can. From the land - Babylon, which lay north of Canaan. For I have spread you abroad - As I executed my threats in scattering you, so I will perform my promise, and gather you.

Deliver thyself - Accept of thy deliverance.

After the glory - After that he is become your glory, I am to avenge you of your enemies.

Upon them - Against the nation that doth violence to my people. Unto their servants - Unto the Jews, who were first spoiled by, and then made servants to them. Hath sent me - To inform them of my father's will.

I come - To execute judgments on thine adversaries, and to compleat thy deliverance and salvation. I will dwell - This was fulfilled in part to the Jews, but more fully to the gospel church.

Shall be joined - Shall worship the God of Israel. In that day - When Christ shall come in the flesh, and take down the partition wall. Sent me - The Messiah.

Shall inherit - Claim, recover, possess, and delight in, as a man doth in his paternal inheritance.

Be silent - Reverence and adore God, and expect the accomplishment of his word. All flesh - Both Jew and Gentile. He is raised up - God is on this work already, and he will not sit down again, 'till he has accomplished his whole work.

1 I lift up mine eyes again , and looked and behold a man with a measuring line in his hand .

Zechariah.

This is the third Emblem, or Vision he had seen.

Very diligently, and intently.

One in form of a man, some say 'twas Christ, others say a Type of Nehemiah, it was an Emblem of some Master-builder to be sure, and its probable the Prophet took him for no more than a man.

He appear'd ready and prepar'd to lay out the platform of Jerusalem for extent, form, and beauty.

2 Then said I, Whither goest thou ? And he said unto me, To measure Jerusalem , to see what is the breadth thereof, and what is the length thereof.

It is evident, the Prophet did not in so bold a manner enquire before, which may possibly be for that he apprehended this man to be one lesser than an Angel; nor doth he ask the meaning of this Hieroglyphick, but understanding what it meant, the Prophet enquires onely where the platform was to be laid.

To take the exact dimensions of it, that it may answer Gods Promise, and be capable to receive its inhabitants.

The city which was to be built hereafter, but first the Temple is to be built.

Marginal references: S[illegible: 1 letter]e Rev. 11.1.

3 And behold the angel that talked with me, went forth , and another angel went out to meet him .

The great and glorious Angel, i. e· Christ Jesus himself, which had so long talked with Zechariah.

From the midst of the Myrtle-trees, where he was first seen; whither he is going is not said, perhaps to stand by, direct, and encourage, the person that was going to measure Jerusalem.

A created Angel, or a Ministerial Angel, as became his office, offers his service to Christ.

Who is Lord of Angels.

4 And said unto him, Run , speak unto this young man, saying, Jerusalem shall be inhabited as towns without walls, for the multitude of men and cattel therein.

Or, And he said. Or as the French, (lequel lui dit) which said unto him, so 'tis plain, that the Angel which now was going [illegible: 1 letter]orth, spake to that Angel which came to meet him, or gave him orders what to do.

Since you come so seasonably, hasten with all diligence▪ and from me tell that young man, Zechariah.

Which hath so long lain in rubbish, which I once delighted in, which now seems desolate, and hopeless.

Filled with inhabitants.

The Suburbs of it shall be as Towns unwalled for greatness of extent, and for safety, and freedom, from enemies and danger; Their own multitudes of men shall be some safeguard to them. And they shall have my presence, a better safeguard.

Brought thither for sacred uses, for sacrifices.

5 For I, saith the LORD , will be unto her a wall of fire round about , and will be the glory in the midst of her.

What was promis'd or foretold in the former Verse is ratified in this by an account how it should be performed.

That a thing so much above the hope of a present dejected people, so much too great for so weak, and so few a people, might be believed and expected, God engageth he will perform the word.

Which cannot be scaled, it would consume them that attempt it; nor undermined, none could come so near it. Such a wall as once was Elisha's Guard, 2 King. 6.16, 17. verses; to which this place may possibly refer. Or 'tis allusion to the manner of Shepherds and Travellers in those Countreys full of wild beasts to make fires in the night to secure themselves.

No part shall be unguarded, or open to the Enemy.

My Presence, and favour shall make her glorious, Isa. 4.5, 6.

Marginal references: Isa. 60.19.

6 ¶ Ho, ho , come forth , and flee from the land of the north , saith the LORD: for I have spread you abroad as the four winds of the heaven , saith the LORD.

Since Ierusalem shall be safe, rich and glorious by the presence and blessings of her God, the Prophet calls to the sleepy Jewes, as men that need be awakned.

Set upon your Journey for your own countrey and city, come out from your captive Prisons.

Make all the haste you possibly can, and flee as men do who are pursued with danger, as men that are earnestly bent to get out of harms way, as the man-slayer to the city of Refuge. Heb. hath onely And flee, but our Translators have by that guested at what might fill up the expression, and read, Come forth, &c.

Babylon which lay North to Canaan.

As I executed my threats in scattering you, so I will perform my promise, and gather you from all quarters of the World; arise, come away therefore.

Marginal references: Is[illegible: 1 letter]. 48.20. & [illegible: 2 letters].11. Jer. [illegible: 2 letters]. and 51. [illegible: 1 letter]word Rev. 18.4.

7 Deliver thy self, O Zion , who dwellest with the daughter of Babylon .

The Proclamation for free return is publish'd, up then and be gone.

O ye people who should dwell in Sion, ye daughters of Sion.

Keepest in Babylon when thou mightest go to Jerusalem.

Perhaps this intimates that which kept many Jews in Babylon, Wives or Mistresses.

8 For thus saith the LORD of hosts, After the glory hath he sent me to the nations which spoiled you: for he that toucheth you, toucheth the apple of his eye.

Some refer this to what went before, as a reason why the Jewes should return, for God hath commanded it. I think 'tis an encouragement to the Jewes to return, because God had promised to make them a glory, and now assures them that he will take a very particular care of them, therefore sends his Son, as a Judge, or Vindex, against the Nations that had spoiled the Jewes, or God sends his Son to them to inform them that 'tis their interest to unite with the Jewes, and become the people of God, and be partakers of the Glory, and safety of Gods Israel. However to let them understand that 'twill be dangerous to do violence to Israel, as it would be dangerous to any one to violate what is most dear to him that can destroy the offender; to tell them Israel is the Apple of Gods Eye.

Marginal references: Deut. 32.10. Psal. 17.8.

9 For behold, I will shake mine hand upon them , and they shall be a spoil unto their servants , and ye shall know that the LORD of hosts hath sent me .

Or lift up.

My power and strength.

Against the Nation and Kingdom that doth violence to the people, who are my glory, and I am theirs, saith the Lord.

Those people who comply not with him whom God sendeth.

Shall be overthrown and spoiled, and become a prey.

The Jewes who were first spoiled by, and then made servants to the Nations who conquer'd, captivated and hardly used the Jewes, and indeed this fulfill'd in Esthers days, and in the Maccabees times.

Either Jewes, or Heathen, or both.

Be convinced and own it.

The great and faithful God.

Hath commissioned Christ to inform them who are to make their choice what to do herein.

Marginal references: chap. 4.9.

10 ¶ Sing and rejoyce , O daughter of Zion , for lo, I come , and I will dwell in the midst of thee, saith the LORD.

Now Christ calls them to Rejoice in the goodness shewed to them, and to sing forth the Praises of him who shewed it.

The whole Nation of the Jewes, the peculiar, redeemed and restored people of God. They that had been in great and long captivity.

To execute Judgments on thine Adversaries, to complete thy deliverance and salvation, I come as foretold and promised, in the dispensations of Providence among the Nations, in the performance of Promises to you my people.

Pitch my Tabernacle, nay, build my Habitation, and House, and reside in it, give you my Ordinances, my Blessing, and my Presence. This was fulfill'd in part presently, and so through near 500 years, till Christ came, and ever since to his Gospel Church.

Marginal references: Isa. 12.6. & 54.1. Zeph. 3.14.; Lev. 26.12. Ezek. 37.27. Joh. 1.14. 2 Cor. 6.16.

11 And many nations shall be joined to the LORD in that day , and shall be my people : and I will dwell in the midst of thee , and thou shalt know that the LORD of hosts hath sent me unto thee .

And great Heb. implieth both multitudes, and greatness of Nations; or Heathen, and Gentiles; as the word beareth.

Become proselytes, enquire for, adhere to, and worship the God of Israel.

When God shall lift up his hand for his people against their Enemies, as Esther 8.17. when Christ shall be come in the Flesh, and shall take down the partition wall.

Covenant-people, to love▪ fear, worship, and obey Christ.

See ver. 10. let. a.

See ver. 9. let. s.

The Sovereign Law-giver, and Almighty Ruler of Heaven and Earth.

The Messiah, and Zechariah his Servant.

Jew and Gentile.

12 And the LORD shall inherit Judah his portion in the holy land , and shall choose Jerusalem again .

Jehovah, the God of Abraham, and of his seed, who had cast off Judah, and seem'd to quit his claim in his antient inheritance, by a disseism of 70 years.

Claim, recover, possess and delight, as a man doth in his paternal inheritance,

All his Israel, this Tribe mentioned, but all the rest included.

His Treasure and peculiar people; his lot and part.

Upon, Heb. holy, not by any inherent holiness, but holy and selected, and set apart for a holy people consecrated to God.

The Lord will as of old choose Ierusalem for his seat.

Marginal references: chap. 1.17.

13 Be silent , O all flesh , before the LORD : for he is raised up out of his holy habitation .

Murmur not, you that love not Zion; dispute not, you that think these promises are too good, too great; but in silence, Reverence, and adore God in all his Excellencies and wayes; wait, and expect the accomplishment of all, by him who never utters more than he can and will do for his People.

Both Iew and Gentile; you are weak, short fighted, and worthless; you are flesh, be silent and wait.

The Wise, Mighty, Gracious, and Faithful one; who never suffer'd a word of his to fall unfulfill'd, nor will let any of these promises to fail.

He speaks to our capacity, God is said to be raised in allusion to men who get up, or rise up, and set about what they will do; so here God is on this work already.

Either Heaven, or his Temple.

Marginal references: Zeph. 1.7.; Heb. the habitation of his Holiness. Deut. 26.15.

Zec 2:1-5

Whilst the second vision sets forth the destruction of the powers that were hostile to Israel, the third (Zec 2:1-5) with the prophetic explanation (Zec 2:6-13) shows the development of the people and kingdom of God till the time of its final glory. The vision itself appears very simple, only a few of the principal features being indicated; but in this very brevity it presents many difficulties so far as the exposition is concerned. It is as follows: Zec 2:1. “And I lifted up my eyes, and saw, and behold a man, and in his hand a measuring line. Zec 2:2. Then I said, Whither goest thou? And he said to me, To measure Jerusalem, to see how great its breadth, and how great its length. Zec 2:3. And, behold, the angel that talked with me went out, and another angel went out to meet him. Zec 2:4. And he said to him, Run, speak to his young man thus: Jerusalem shall lie as an open land for the multitude of men and cattle in the midst of it. Zec 2:5. And I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall be for glory in the midst of it.” The man with the measuring line in his hand is not the interpreting angel (C. B. Mich., Ros., Maurer, etc.); for it was not his duty to place the events upon the stage, but simply to explain to the prophet the things which he saw. Moreover, this angel is clearly distinguished from the man, inasmuch as he does not go out (Zec 2:3) till after the latter has gone to measure Jerusalem (Zec 2:2). At the same time, we cannot regard the measuring man as merely “a figure in the vision,” since all the persons occurring in these visions are significant; but we agree with those who conjecture that he is the angel of Jehovah, although this conjecture cannot be distinctly proved. The task which he is preparing to perform - namely, to measure Jerusalem - leads unquestionably to the conclusion that he is something more than a figure. The measuring of the breadth and length of Jerusalem presupposes that the city is already in existence; and this expression must not be identified with the phrase, to draw the measure over Jerusalem, in Zec 1:15. Drawing the measure over a place is done for the purpose of sketching a plan for its general arrangement or the rebuilding of it. But the length and breadth of a city can only be measured when it is already in existence; and the object of the measuring is not to see how long and how broad it is to be, but what the length and breadth actually are. It is true that it by no means follows from this that the city to be measured was the Jerusalem of that time; on the contrary, the vision shows the future Jerusalem, but it exhibits it as a city in actual existence, and visible to the spiritual eye. While the man goes away to measure the city, the interpreting angel goes out: not out of the myrtle thicket, for this only occurs in the first vision; but he goes away from the presence of the prophet, where we have to think of him as his interpreter, in the direction of the man with the measuring line, to find out what he is going to do, and bring back word to the prophet. At the very same time another angel comes out to meet him, viz., the angelus interpres, not the man with the measuring line. For one person can only come to meet another when the latter is going in the direction from which the former comes. Having come to meet him, he (the second angel) says to him (the angelus interpres), “Run, say to this young man,” etc. The subject to ויּאמר can only be the second angel; for if, on grammatical grounds, the angelus interpres might be regarded as speaking to the young man, such an assumption is proved to be untenable, by the fact that it was no part of the office of the angelus interpres to give orders or commissions to another angel. On the other hand, there is nothing at all to preclude another angel from revealing a decree of God to the angelus interpres for him to communicate to the prophet; inasmuch as this does not bring the angelus interpres into action any further than his function requires, so that there is no ground for the objection that this is at variance with his standing elsewhere (Kliefoth). But the other angel could not give the instructions mentioned in Zec 1:4 to the angelus interpres, unless he were either himself a superior angel, viz., the angel of Jehovah, or had been directed to do so by the man with the measuring line, in which case this “man” would be the angel of Jehovah. Of these two possibilities we prefer the latter on two grounds: (1) because it is impossible to think of any reason why the “other angel” should not be simply called מלאך יהוה, if he really were the angel of the Lord; and (2) because, according to the analogy of Eze 40:3, the man with the measuring line most probably was the angel of Jehovah, with whose dignity it would be quite in keeping that he should explain his purpose to the angelus interpres through the medium of another (inferior) angel. And if this be established, so far as the brevity of the account will allow, we cannot understand by the “young man” the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only way in which such an assumption as this could be rendered tenable or in harmony with the rest, would be by supposing that the design of the message was to tell the man with the measuring line that “he might desist from his useless enterprise” (Hitzig), as Jerusalem could not be measured at all, on account of the number of its inhabitants and its vast size (Theod. Mops., Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this, that “if a city be ever so great, inasmuch as it is a city, it can always be measured, and also have walls.”

If, then, the symbolical act of measuring, as Kliefoth also admits, expresses the question how large and how broad Jerusalem will eventually be, and if the words of Zec 2:4, Zec 2:5 contain the answer to this question, viz., Jerusalem will in the first place (Zec 2:4) contain such a multitude of men and cattle that it will dwell like perâzōth; this answer, which gives the meaning of the measuring, must be addressed not to the measuring man, but simply to the prophet, that he may announce to the people the future magnitude and glory of the city. The measuring man was able to satisfy himself of this by the measuring itself. We must therefore follow the majority of both the earlier and later expositors, and take the “young man” as being the prophet himself, who is so designated on account of his youthful age, and without any allusion whatever to “human inexperience and dim short-sightedness” (Hengstenberg), since such an allusion would be very remote from the context, and even old men of experience could not possibly know anything concerning the future glory of Jerusalem without a revelation from above. Hallâz, as in Jdg 6:20 and 2Ki 4:25, is a contraction of hallâzeh, and formed from lâzeh, there, thither, and the article hal, in the sense of the (young man) there, or that young man (cf. Ewald, §103, a, and 183, b; Ges. §34, Anm. 1). He is to make haste and bring this message, because it is good news, the realization of which will soon commence. The message contains a double and most joyful promise. (1) Jerusalem will in future dwell, i.e., to be built, as perâzōth. This word means neither “without walls,” nor loca aperta, but strictly speaking the plains, and is only used in the plural to denote the open, level ground, as contrasted with the fortified cities surrounded by walls: thus ‛ārē perâzōth, cities of the plain, in Est 9:19, as distinguished from the capital Susa; and 'erets perâzōth in Eze 38:11, the land where men dwell “without walls, bolts, and gates;” hence perâzı̄, inhabitant of the plain, in contrast with the inhabitants of fortified cities with high walls (Deu 3:5; 1Sa 6:18). The thought is therefore the following: Jerusalem is in future to resemble an open country covered with unwalled cities and villages; it will no longer be a city closely encircled with walls; hence it will be extraordinarily enlarged, on account of the multitude of men and cattle with which it will be blessed (cf. Isa 49:19-20; Eze 38:11). Moreover, (2) Jerusalem will then have no protecting wall surrounding it, because it will enjoy a superior protection. Jehovah will be to it a wall of fire round about, that is to say, a defence of fire which will consume every one who ventures to attack it (cf. Isa 4:5; Deu 4:24). Jehovah will also be the glory in the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Isa 60:19). This promise is explained in the following prophetic words which are uttered by the angel of Jehovah, as Zec 2:8, Zec 2:9, and Zec 2:11 clearly show. According to these verses, for example, the speaker is sent by Jehovah, and according to Zec 2:8 to the nations which have plundered Israel, “after glory,” i.e., to smite these nations and make them servants to the Israelites. From this shall Israel learn that Jehovah has sent him. The fact that, according to Zec 2:3, Zec 2:4, another angel speaks to the prophet, may be easily reconciled with this. For since this angel, as we have seen above, was sent by the angel of Jehovah, he speaks according to his instructions, and that in such a manner that his words pass imperceptibly into the words of the sender, just as we very frequently find the words of a prophet passing suddenly into the words of God, and carried on as such. For the purpose of escaping from this simple conclusion, Koehler has forcibly broken up this continuous address, and has separated the words of Zec 2:8, Zec 2:9, and Zec 2:11, in which the angel says that Jehovah has sent him, from the words of Jehovah proclaimed by the angel, as being interpolations, but without succeeding in explaining them either simply or naturally.

Zec 2:6-9

The prophecy commences thus in Zec 2:6-9 : Zec 2:6. “Ho, ho, flee out of the land of the north, is the saying of Jehovah; for I spread you out as the four winds of heaven, is the saying of Jehovah. Zec 2:7. Ho, Zion, save thyself, thou that dwellest with the daughter Babel. Zec 2:8. For thus saith Jehovah of hosts, After glory hath he sent me to the nations that have plundered you; for whoever toucheth you, toucheth the apple of His eye. Zec 2:9. For, behold, I swing my hand over them, and they become a spoil to those who served them; and ye will see that Jehovah of hosts hath sent me.” The summons to flee out of Babylon, in Zec 2:6 and Zec 2:7, is addressed to the Israelites, who are all included in the one name Zion in Zec 2:7; and shows that the address which follows is not a simple continuation of the promise in Zec 2:4 and Zec 2:5, but is intended both to explain it, and to assign the reason for it. The summons contains so far a reason for it, that the Israelites are directed to flee out of Babylon, because the judgment is about to burst upon this oppressor of the people of God. The words nūsū, flee, and himmâletı̄, save thyself or escape, both point to the judgment, and in Zec 2:9 the judgment itself is clearly spoken of. the land of the north is Babylon (cf. Jer 1:14; Jer 6:22; Jer 10:22; and for the fact itself, Isa 48:20). The reason for the exclamation “Flee” is first of all given in the clause, “for like the four winds have I spread you out,” not “dispersed you” (Vulg., C. B. Mich., Koehler). For apart from the fact that pērēs almost always means to spread out, and has the meaning to disperse at the most in Psa 68:15 and Eze 17:21, this meaning is altogether unsuitable here. For if Israel had been scattered like the four winds, it would of necessity have been summoned to return, not only from the north, but from all quarters of the globe (Hitzig, Kliefoth). Moreover, we should then have לארבּע, into the four winds; and the method suggested by Koehler for reconciling כּארבּע with his view, viz., by assuming that “like the four winds” is equivalent to “as chaff is pounded and driven away from its place by the four winds,” according to which the winds would be mentioned in the place of the chaff, will hardly meet with approval. The explanation is rather that the perfect pērastı̄ is used prophetically to denote the purpose of God, which had already been formed, even if its realization was still in the future. To spread out like the four winds is the same as to spread out just as the four winds spread out to all quarters of the globe. Because God has resolved upon spreading out His people in this manner, they are to flee out of Babel, that they may not suffer the fate of Babel. That this thought lies at the foundation of the motive assigned, is evident from the further reasons assigned for the summons in Zec 2:8 and Zec 2:9.Zion stands for the inhabitants of Zion, namely the people of God, who are for the time being still yōshebheth bath Bâbel, dwelling with the daughter Babel. As Zion does not mean the city or fortress of Jerusalem, but the inhabitants, so the “daughter Babel” is not the city of Babylon or country of Babylonia personified, but the inhabitants of Babel; and ישׁב is construed with the accusative of the person, as in Psa 22:4 and 2Sa 6:2. What Jehovah states in explanation of the twofold call to flee out of Babel, does not commence with Zec 2:9 (Ewald), or with כּי הנּגע in Zec 2:8 (Koehler), but with אחר כּבוד וגו. The incorrectness of the two former explanations is seen first of all in the fact that כּי only introduces a speech in the same manner as ὅτι, when it follows directly upon the introductory formula; but not, as is here assumed, when a long parenthesis is inserted between, without the introduction being resumed by לאמר. And secondly, neither of these explanations furnishes a suitable meaning. If the words of God only followed in Zec 2:9, עליהם in the first clause would be left without any noun to which to refer; and if they commenced with כּי הנּגע (for he that toucheth), the thought “he that toucheth you,” etc., would assign no reason for the call to flee and save themselves. For if Israel is defended or valued by God as a pupil of the eye, there can be no necessity for it to flee. And lastly, it is impossible to see what can be the meaning or object of the parenthesis, “After glory hath He sent me,” etc. If it treated “of the execution of the threat of punishment upon the heathen” (Koehler), it would be inserted in an unsuitable place, since the threat of punishment would not follow till afterwards. All these difficulties vanish if Jehovah’s words commence with 'achar kâbhōd (after glory), in which case shelâchanı̄ (He hath sent me) may be very simply explained from the fact that the address is introduced, not in a direct form, but indirectly: Jehovah says, He has sent me after glory. The sender is Jehovah, and the person sent is not the prophet, but the angel of the Lord. Achar kâbhōd: behind glory, after glory; not however “after the glory of success” (Hitzig, Ewald, etc.), still less “with a glorious commission,” but to get glory upon the heathen, i.e., to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God. The manner in which the next two clauses, commencing with kı̄ (for), are attached, is the following: The first assigns the subjective motive; that is to say, states the reason why God has sent him to the heathen, namely, because they have plundered His people, and have thereby touched the apple of His eye. בּבת עין, the apple of the eye (lit., the gate, the opening in which the eye is placed, or more probably the pupil of the eye, pupilla, as being the object most carefully preserved), is a figure used to denote the dearest possession or good, and in this sense is applied to the nation of Israel as early as Deu 32:10. The second explanatory clause in Zec 2:9 adds the practical ground for this sending after glory. The speaker is still the angel of the Lord; and his acting is identical with the acting of God. Like Jehovah, he swings his hand over the heathen nations which plundered Israel (cf. Isa 11:15; Isa 19:16), and they become (והיוּ expressing the consequence), i.e., so that they become, booty to the Israelites, who had previously been obliged to serve them (cf. Isa 14:2). In what way the heathen would serve Israel is stated in Zec 2:11. By the execution of this judgment Israel would learn that Jehovah had sent His angel, namely to execute upon the heathen His saving purposes for Israel. This is the meaning of these words, not only here and in Zec 2:11, but also in Zec 4:9 and Zec 6:15, where this formula is repeated, not however in the sense imagined by Koehler, namely that he had spoken these words in consequence of a command from Jehovah, and not of his own accord, by which the “sending” is changed into “speaking.”

Zec 2:10-11

The daughter Zion is to rejoice at this sending of the angel of the Lord. Zec 2:10. “Exult and rejoice, O daughter Zion: for, behold, I come, and dwell in the midst of thee, is the saying of Jehovah. Zec 2:11. And many nations will attach themselves to Jehovah in that day, and become a people to me: and I dwell in the midst of thee; and thou wilt know that Jehovah of hosts hath sent me to thee.” The daughter Zion, or the church of the Lord, delivered out of Babel, is to rejoice with joy, because her glorification is commencing now. The Lord comes to her in His angel, in whom are His name (Exo 23:21), and His face (Exo 33:14), i.e., the angel of His face (Isa 63:9), who reveals His nature, to dwell in the midst of her. This dwelling of Jehovah, or of His angel, in the midst of Zion, is essentially different from the dwelling of Jehovah in the Most Holy Place of His temple. It commences with the coming of the Son of God in the flesh, and is completed by His return in glory (Joh 1:14 and Rev 21:3). Then will many, or powerful, nations, attach themselves to Jehovah, and become His people (cf. Zec 8:20-21; Isa 14:1). This kingdom of God, which has hitherto been restricted to Israel, will be spread out and glorified by the reception of the heathen nations which are seeking God (Mic 4:2). The repetition of the expression, “I dwell in the midst of thee,” merely serves as a stronger asseveration of this brilliant promise; and the same remark applies to the repetition of וידעתּ וגו (and thou shalt now): see at Zec 2:13. Jerusalem will thereby receive the expansion shown to the prophet in Zec 2:4; and through the dwelling of God in the midst of her, the promise in Zec 2:5 will also be fulfilled. The next verse refers to this.

Zec 2:12-13 “And Jehovah will take possession of Judah as His portion in the holy land, and will yet choose Jerusalem. Zec 2:13. Be still, all flesh, before Jehovah; for He has risen up out of His holy habitation.” The first hemistich of Zec 2:12 rests upon Deu 32:9, where Israel, as the chosen nation, is called the chēleq and nachălâh of Jehovah. This appointment of Israel to be the possession of Jehovah will become perfect truth and reality in the future, through the coming of the Lord. Yehūdâh is Judah as delivered, i.e., the remnant of the whole of the covenant nation. This remnant, after being gathered out of Babel, will dwell upon holy ground, or in a holy land, as the possession of the Lord. The holy land is the land of Jehovah (Hos 9:3); but this is not to be set down without reserve as identical with Palestine. On the contrary, every place where Jehovah may be is holy ground (cf. Exo 3:5); so that even Palestine is only holy when the Lord dwells there. And we must not limit the idea of the holy land in this passage to Palestine, because the idea of the people of God will be so expanded by the addition of nation nations, that it will not have room enough within the limits of Palestine; and according to Deu 32:4, even Jerusalem will no longer be a city with limited boundaries. The holy land reaches just as far as the nations, which have become the people of Jehovah by attaching themselves to Judah, spread themselves out over the surface of the earth. The words “choose Jerusalem again” round off the promise, just as in Zec 1:17; but in Zec 2:13 the admonition is added, to wait in reverential silence for the coming of the Lord to judgment, after Hab 2:20; and the reason assigned is, that the judgment will soon begin. נעור, niphal of עוּר (compare Ewald, §140, a; Ges. §72, Anm. 9), to wake up, or rise up from His rest (cf. Psa 44:24). מעון קדשׁו, the holy habitation of God, is heaven, as in Deu 26:15; Jer 25:30. The judgment upon the heathen world-power began to burst in a very short time. When Babylon revolted against the king of Persia, under the reign of Darius, a great massacre took place within the city after its re-capture, and its walls were destroyed, so that the city could not rise again to its ancient grandeur and importance. Compare with this the remark made in the comm. on Haggai, concerning the overthrow of the Persian empire and those which followed it. We have already shown, what a groundless hypothesis the opinion is, that the fulfilment was interrupted in consequence of Israel’s guilt; and that as the result of this, the completion of it has been deferred for centuries, or even thousands of years.

The Vision of the Measuring Line. (b. c. 520.)

1 I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. 2 Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. 3 And, behold, the angel that talked with me went forth, and another angel went out to meet him, 4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: 5 For I, saith the Lord , will be unto her a wall of fire round about, and will be the glory in the midst of her.

This prophet was ordered, in God's name, to assure the people (ch. i. 16) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance.

I. He sees, in a vision, a man going to measure Jerusalem (v. 1, 2): He lifted up his eyes again, and looked. God had shown him that which was very encouraging to him, (ch. i. 20), and therefore now he lifted up his eyes again and looked. Note, The comfortable sights which by faith we have had of God's goodness made to pass before us should engage us to lift up our eyes again, and to search further into the discoveries made to us of the divine grace; for there is still more to be seen. In the close of the foregoing chapter he had seen Jerusalem's enemies baffled and broken, so that now he begins to hope she shall not be ruined. But that is not enough to make her happy, and therefore that is not all that is promised. Here is more carpenter's work to be done. When David had resolved to cut off the horns of the wicked he engaged likewise that the horns of the righteous should be exalted, Ps. lxxv. 10. And so does the Son of David here; for he is the man, even the man Christ Jesus, whom the prophet sees with a measuring line in his hand; for he is the master builder of his church (Heb. iii. 3), and he builds exactly by line and level. Zechariah took the boldness to ask him whither he was going and what he designed to do with that measuring line. And he readily told him that he was going to measure Jerusalem, to take a particular account of the dimensions of it each way, that it might be computed what was necessary for the making of a wall about it, and that it might appear, by comparing its dimensions with the vast numbers that should inhabit it, what additions were necessary to be made for the receiving and containing of them; when multitudes flock to Jerusalem (Isa. lx. 4) it is time for her to enlarge the place of her tent, Isa. liv. 2. Note, God takes notice of the extent of his church, and will take care that, when ever so many guests are brought in to the wedding supper, still there shall be room, Luke xiv. 22. In the New Jerusalem, my Father's house above, there are many mansions.

II. He is informed that this vision means well to Jerusalem, that the measuring line he saw was not a line of confusion (as that Isa. xxxiv. 11), not a line to mete out for destruction, as when God purposed to destroy the wall of the daughter of Zion he stretched out a line (Lam. ii. 8); but it is as when he divided the inheritance by line, Ps. lxxviii. 55. The angel that talked with the prophet went forth, as he designed, to measure Jerusalem, but another angel went out to meet him, to desire that he would first explain this vision to the prophet, that it might not occasion him any uneasy speculations: Run, and speak to this young man (for, it seems, the prophet entered upon his prophecy when he was young, yet no man ought to despise his youth when God thus highly honoured it); he is a young man, not experienced, and may be ready to fear the worst; therefore bid him hope the best; tell him that Jerusalem shall be both safe and great, 1. As safe and great as numbers of men can make it (v. 4): Jerusalem shall be inhabited as towns without walls; the inhabitants of it shall increase, and multiply, and replenish it to admiration, so that it shall extend itself far beyond the present dimensions which now there is an account taken of. The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls. So shall it be with Jerusalem; it shall be extended as freely as if it had no walls at all, and yet shall be as safe as if it had the strongest walls, such a multitude of men (which are the best walls of a city) shall there be therein, and of cattle too, to be not only food, but wealth too, for those men. Note, The increase of the numbers of a people is a great blessing, is a fruit of God's blessing on them and an earnest of further blessings, Ps. cvii. 38. They are multiplied, for he blesses them. 2. As safe and great as the presence of God can make it, v. 5. (1.) It shall be safe, for God himself will be a wall of fire round about it. Jerusalem had no walls about it at this time, but lay naked and exposed; formerly, when it had walls, the enemies not only broke through them, but broke them down; but now God will be unto her a wall of fire. Some think it alludes to shepherds that made fires about their flocks, or travellers that made fires about their tents in desert places, to frighten wild beasts from them. God will not only make a hedge about them as he did about Job (ch. i. 10), not only make walls and bulwarks about them, Isa. xxvi. 1 (those may be battered down), not only be as the mountains round about them, Ps. cxxv. 2 (mountains may be got over), but he will be a wall of fire round them, which cannot be broken through, nor scaled, nor undermined, nor the foundations of it sapped, nor can it be attempted, or approached, without danger to the assailants. God will not only make a wall of fire about her, but he will himself be such a wall; for our God is a consuming fire to his and his church's enemies. He is a wall of fire, not on one side only, but round about on every side. (2.) It shall be great, for God himself will be the glory in the midst of it. His temple, his altar, shall be set up and attended there, and his institutions observed, and there then shall the tokens of his special presence and favour be, which will be the glory in the midst of them, will make them truly admirable in the eyes of all about them. God will have honour from them, and put honour upon them. Note, Those that have God for their God have him for their glory; those that have him in the midst of them have glory in the midst of them, and thence the church is said to be all glorious within. And those persons and places that have God to be the glory in the midst of them have him for a wall of fire round about them, for upon all that glory there is, and shall be, a defence, Isa. iv. 5. Now all this was fulfilled in part in Jerusalem, which in process of time became a very flourishing city, and made a very great figure in those parts of the world, much beyond what could have been expected, considering how low it was brought and how long it was ere it recovered itself; but it was to have its full accomplishment in the gospel-church, which is extended far, as towns without walls, by the admission of the Gentiles into it, and which has God, the Son of God, for its prince and protector.

Zion Invited to Liberty. (b. c. 520.)

6 Ho, ho, come forth, and flee from the land of the north, saith the Lord : for I have spread you abroad as the four winds of the heaven, saith the Lord . 7 Deliver thyself, O Zion, that dwellest with the daughter of Babylon. 8 For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. 9 For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me.

One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, stayed behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est—My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause—a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Ps. cxxxvii.) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (v. 6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (v. 6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." v. 7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa. lii. 2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev. xviii. 4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Acts ii. 40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, v. 8, 9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom. ix. 4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa. xxxiv. 8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Ps. ii. 9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Esth. ix. 1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col. ii. 15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Ps. cx. 1; Rev. iii. 9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Ps. xvii. 8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Prov. vii. 2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.

Zion's Prosperity Predicted. (b. c. 520.)

10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord . 11 And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. 12 And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. 13 Be silent, O all flesh, before the Lord : for he is raised up out of his holy habitation.

Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.

I. God will have a people among them. If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Phil. iii. 5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times—that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.

II. They shall have his presence among them: Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (v. 10), and it is repeated (v. 11), because it was to have a double accomplishment, 1. In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever. 2. In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (v. 11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.

III. They shall have all their ancient dignities and privileges restored to them again, v. 12. 1. Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common. 2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon. 3. Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people. 4. God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them. 5. He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.

II. Here is silence proclaimed to all the world besides, v. 13. The daughter of Zion must sing, but all flesh must be silent. Observe here, 1. A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Ps. xliv. 23; lxxviii. 65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa. lxiv. 1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Ps. lxxx. 1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. 2. A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord—before Christ and his grace (let not flesh object against the methods he takes)—before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab. ii. 20; Zeph. i. 7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work.

CHAP. II.

Verſe 1. I lift up mine eyes againe and looked] i. e. I looked wiſhly, not ſluggiſhly, as betwixt ſleeping and waking as chap. 4. I ſaw further by the ſpirit then common ſenſe could have carried me. I beheld Ieruſalem in her future glory, I looked intently, I took aime, not by the things which are ſeen, but by the things which are not ſeen 2 Cor. 4.18. Heb. 11.27. Gal. 4.26.

and behold a man.] The Man Chriſt Jeſus, as his Mother is called a Virgin Iſa. 7.14. the Virgin, that famous Virgin that conceived and bare a Son, that gat a man from the Lord Gen. 4.1. This Man (called before and after an Angel, as appearing in humane ſhape) is here ſeen and ſet forth as an Architect or Maſter-builder, going to take the plot of his Church (ſee Rev. 21.15. and obſerve by the way, how in that book the holy Ghoſt borrows the allegories and elegancies of the Old Teſtament, to ſet out the ſtory of the New, in ſucceeding ages.)

Verſe 2. Whither goeſt thou?] This was great boldneſſe; But the Prophet underſtood himſelf well enough; and Chriſt approves and aſſents to it in a gracious anſwer here, and eſpecially verſe 4. Great is the confidence of a good conſcience toward God. See Eſay 63.16, 17. Hab. 1.12. We may come boldly to the throne of grace, Heb. 4.16.1 Pet. 3.23.

to meaſure Jeruſalem.] This had been promiſed before, Chap. 1.16. But for their further confirmation, who ſaw a little likelyhood of ſuch a reedifying and repeopling, it is repeated. Thus the Lord, tendering our infirmity, ſeals to us again and again in the holy Sacrament, what he had ſaid and ſworn to us in his word.

Verſe 3. And behold the Angel] Zacharies Angel, as One calleth him. Went forth] to take direction from Chriſt, and to give the prophet further information. See the Note on Chap. 1.9.

and another Angel went out to meet him] So ready is Chriſt to anſwer prayers, and to ſatisfie his weak but willing people, that draw near unto him with a true heart. Heb. 10.22. If any ſuch ask and miſſe, it is becauſe they ask amiſſe. Jam. 4.3.

Verſe 4. Run, ſpeak to this young man] Not go, but Run: yea, fly ſwiftly with wearineſſe of ſlight, as Dan: 9.21. Chriſt thinks it long ere his praying people hear from him. Onely he will be enquired of by them Ezek. 36.37. Zachary ſeemes to have been a young Prophet, and Chriſt remembred the kindneſſe of his youth, and became a wonderful counſeller to him: He gave to this young man (or greenheaded ſtripling) knowledge and diſcretion. Prov. 1.4. Epiphanius ſaith he was an old man: and that he is called a young man becauſe a client and diſciple of the Angel that communed with him. Where Angels are called men, it was no diſ. paragement to Zachary to call himſelf a lad, or ſervant conſidering his diſtance. Thus Abrahams ſervant, though old, is called his boy Gen. 24.52. by a Catachreſis. That's a good Note that One gives here, That the Angel tells the prophet;Mr. Pemble. but the prophet muſt tell the people: God uſing not the Miniſtery of Angels but men (earthen veſſels) to bear his Name to his people Acts 8.26. and 9.6. and 16.9

Jeruſalem ſhal be inhabited as towns without wals] Or ſhall dwell in towns without walls, viz. in the ſuburbs or villages, there being not room enough within the walls to receive them. This ſeemed an incredible thing to this poor remnant now returned from Babylon. But it is the property and duty of beleevers to truſt God upon his bare word: and that againſt ſenſe in things inviſible, and againſt reaſon, in things improbable.

for the multitude of men and cattel therein] That is, ſaith Auguſtine, of ſpiritual and carnal perſons in the Chuch Catholike.

Verſe 5. For I, ſaith the Lord, Igneus qui & cominus arceat & eminus terreat. Theodor. will be unto her a wall of fire] The Church (Chriſts garden) may ſeem to lie open to all incurſions and diſadvantages: but as it hath a well within it Cant 4. So it hath a wall without it, yea round about it, better and ſtronger then that about Babylon, or Suſa in Perſia; the ſtones whereof were joyned together with gold, as Caſſiodorus teſtifieth.Lib. 7. Var. Epiſt. The Lacedemonians were forbidden to wall in their city of Sparta: as being ſufficiently fortified by the valour of the inhabitants. The Hollanders will not wall the Hague, though it have 2000 houſholds in it: as deſirous to have it counted rather the principal village of Europe, then a leſſer city. China is ſaid to be ſurrounded with a ſtrong wall of ſtone: and England, with walls of wood, ſc. A puiſſant Navy. But what's all this (either for defence or offence) to a wall of fire? who dare venture to ſcale ſuch a wall? It is not valour but madneſſe to fight with a flame. Fire is terrible to the fierceſt creatures, as Lions, Leopards &c. Shepheards and travellers were uſed to guard themſelves by making great fires round about their night-lodgings, to keep of wild beaſts. Some think the prophet alludeth to that cuſtome: others, to the Angel guarding of Paradiſe with a flaming ſword,Instit: Lib. 2. Cap 13. that is, ſaith Lactantius, with a wall of fire. The Church may ſit and ſing, we have a ſtrong city: ſalvation will God appoint for walls and bulwarks. Eſay 26.1.Heb 1.7, Gen. 32.1. He maketh his Angels ſpirits, his miniſters a flame of fire. Theſe met and miniſtred unto Jacob at Mahanaim making a lane for him, Theſe are the watchmen over the walls of the new Ieru. ſalem, and of the mountains about the ſame. Iſai. 62. as the word importeth. Theſe fiery charets and horſmen appeared, for Eliſha by whole legions 2 Kin. 6.17. and do ſtill pitch their camp round about the godly Pſal. 34.8. Who therefore cannot but be ſafe, as being guarded by the peace of God within them, and by the power of God without them, through faith unto ſalvation.

and will be the glory in the midſt of her.] God is the Churches both bulwark and beauty: her muniment and ornament. His preſence, his worſhip, his Grace, his protection is that tower in the midſt of her Eſay. 5. that golden head of the picture, that tower of the ſlock and ſtrong hold of the daughter of Gods people Mic. 4.8. Hence the Ark is called the glory Rom. 9.4.5. and all comforts without it but Icabods. 1 Sam. 4.20. Hence Judea is called the glorious land: and Heathens are brought in ſaying, Surely this great nation is a wiſe and underſtanding people. For what nation is there ſo great that hath God ſo nigh unto them as the Lord our God is, in all things that we call upon him for? Deut. 4.5, 6, 7 And what nation is there ſo great that hath ſtatutes and [illegible: 1 letter]udgments ſo righteous as all this law &c. Surely as Samſons ſtrength and glory lay in his hair, ſo doth the ſtrength and glory of our land conſiſt in the true religion, and Gods ſincere ſervice: which if it ſhould be ſhaved and deprived of, though every ſhower were a ſhower of gold (ſaith a Divine) every ſtone in the land a pearl, every begger an honourable Senatour, every fool as wiſe as Solomon, every weakling as ſtrong as Samſon; yet our wealth, honour, ſtrength, wiſdom, and glory are gone, and we ſhall ſing a doleful Miſerere with Phineas his wife Ichabod.) The glory of England is gone; for Religion is gone.

Verſe 6. Ho, ho, come forth, and flee from the land of the North] A proclamation to thoſe in Babylon to make haſt home, and come away for ſhame: now they had ſo fair a way made, and ſuch free liberty given them to return. A man would wonder they ſhould be ſo backward to a buſineſſe of this nature. But they that were born in hell, know no other heaven, as the proverb is. There they had lived a long ſeaſon in peace and ſafety in a rich and fat though a forreine Countrey. There they were at quiet, enjoyed their religion and cuſtoms, got wealth, had favourites at Court: and what ſhould they trouble themſelves to remove into a Countrey where they were ſure to meet with many bitter enemies, the Samaritans and others? And who can tell whether this Proclamation of King Darius be not a deſigne to try their affection to their countrey, and ſo to fall upon ſuch as did offer to return thither? Thus by caſting of perils, diſtruſting of promiſes, and liſtening to that Improba Siren Deſidia, Antiqr. Lib. 11 Cap. 4. they ſtaid half of them, at leaſt behinde: whatever Joſephus hath falſly ſtoried of 4628000. that returned: the contrary whereto ſee Ezr. 2.64.

for I have ſpread you abroad into the four windes] And do now offer to recollect and reduce you to your own countrey. See that ye ſhift not off Me that ſpeak from heaven.Heb. 12.25. and 2.3. See that ye neglect not ſo great ſalvation. How oft is the Lord even fain to ſmoak us, and ſo force us out of our clayie cottages, toward our heavenly home; And what aſhame is it to us that a Heathen ſhould ſay Fugiendum eſt ad clariſſimam patriam: Plotin: apud. Ang de C.D lib. 9. Cap. 16 ibi pater, ibi omnia. We ſhould even flee apace to our own countrey that is above: ſith there is our Father, there is All that heart can wiſh or need require.

Verſe 7. Deliver thy ſelf, O Zion that dwelleſt with the daughter of Babylon] q.d. Is Babylon a fit place for thee to abide in? what comfort canſt thou take in ſuch lewd company? Save thy ſelf from this untoward generation Act. 2.40. Flee out of the midſt of Babylon, and deliver every man his ſoul: be not cut off in her in iquity: for this is the time of the Lords vengeance: he will render unto her a recompenſe. Jer 51.6.7. Shortly after this exhortation to the ſons of Zion, Babylon revolted from the Perſians,Iuſtin: lib. 1. Herod. lib. 3. and was taken and ſackt by Darius in the fourth yeer of his reign (that is two yeers after this Prophecy was uttered) by the help of his friend Zopyrus. Two thing ſhould prevail with the people of God to ſhun the ſociety of the ungodly. 1. Infection of ſin, which is more contagious and catching then the plague. Though Lot learned not the evil manners of Sodom, yet his daughters did.

2. Infliction of puniſhment Zac. 9.2. Hamath lay ſo nigh Damaſcus in places that ſhe fared the worſe for her neighbourhood. See for both theſe, Rev. 18.4. and ſay, if at any time forced to be in bad company, O that I had wings of a dove: Pſal. 55.6. for then would I flee away, and be at reſt. Or, if this Oh will not ſet thee at liberty, take up that Wo, to expreſſe thy miſery, Wo is me that I ſojourn in Meſhech, &c.

Verſ. 8. For thus ſaith the Lord of hoſts] Sanchez referreth theſe words to thoſe aforegoing, q. d. Deliver thy ſelf, &c. for ſo the Lord commandeth. But herein he ſtands alone; the current of Interpreters carrying it againſt him. This preface ſeems prefixed for procuring more authority to the enſuing promiſe, which to the poor Jews might ſeem incredible. If Jehovah ſpeaketh it, and he that hath all power in his hand to effect what he ſpeaketh, why ſhould any one doubt, or deſpair?

After this glory] i. e. theſe glimmerings of glory, theſe out goings of grace begun amongſt you, and by degrees to be finiſhed.

hath he ſent me unto the Nations which ſpoiled you] Or, againſt the Nation[illegible: 1 letter] for it is a ſending in judgement: and perhaps againſt either the Caldeans deſtroyed by the Perſians (ſee the Note on verſe 7.) Or, the Perſians, afterwards deſtroyed by the Grecians, and by Alexander the Great. See Eſay 33.1. Now, whereas ſome object, that Chriſt is her ſaid to be ſent of his Father: and this ſeems to import an inferiority: It is anſwered: Firſt, that two equals by mutuall conſent may ſend one another. Miſſion doth not alwayes import inequality. Secondly, One may be inferiour to another, either by nature, and ſo Chriſt is not: or by condition, as he is the Mediatour, and as he did voluntarily abaſe himſelf; and ſo he is, Phil. 2.7.

For he that toucheth you, toucheth the apple of his eye] The little man that is in the eye, (as pupilla of pupa) Or, the black of the eye. God, Iſhon, of Iſh. It is here called Bath, the daughter of the eye: becauſe it is as dear to a man as an onely daughter. who at firſt drew light out of darkneſſe, doth by an admirable work, draw the light of the body out of the black apple of the eye. Philoſophers call it, the Chryſtalline bumour. It is the tendereſt piece of the tendereſt part: to expreſſe the inexpreſſible tenderneſſe of Gods love, ſaith Salvian. The eye is kept moſt diligently, and ſtrongly guarded by nature with tunicles. A man can better beat a thultch on the backs then a touch on the eye. Siquis digitum meum mordeat, ſiquis pungat brachium & crura, ſiquis etiam duriter vulneret, &c. ſaith Calvin here. If one bite my finger, prick my leg or arm, yea ſlaſh and wound me, I can better bear it, then if he thruſt his finger in mine eyes. Amida ſonne of Muleaſſes king of Tunis, cruelly put out his fathers eyes, by holding hot burning baſons before them.Turk hiſt. Robert de Behaſme, Earl of Shrewesbury, Anno 1111. playing with his own childe,Speed. 473. for a paſtime, put his thumbe in the boyes eyes, and thruſt out the balls thereof. We uſe to ſay, Oculus & fama non patiuntur jo[illegible: 1 letter]os. The eye and the good name. will endure no jeſts. Let perſecutours take heed how they meddle with Gods eyes. He is wiſe in heart, and mighty in ſtrength: who hath hardened himſelf againſt God and prospered? Job 94. Some read the text thus. He that toucheth you, toucheth the apple of his own eye, that is, he very grievouſly hurteth himſelf, as procuring and pullingdown upon his own head, the ſharp wrath and vengeance of God. But the former is the better.

Verſe 9. For behold, I will ſhake mine hand upon them] Kings, they ſay, have long hands; and can eaſily reach thoſe that are farre diſtant, This is much more true of the King immertall: who can quickly crumble, to crackle the mightieſt monarchs: he cuts off the ſpirit of Princes, Pſal. 76.12. he ſlips them off, (ſo the Hebrew there imports) as one would ſlip off a floure between ones fingers: or as one ſhould flip off a bunch of grapes. If the Lord do no more but ariſe, his enemies ſhalt be ſcattered, Pſal. 68.1. If he do but ſhew himſelf in the field (as Xerxes uſed to pitch bis Tent on high, and ſtand looking on his Army when in fight) the Philiſtines will be heard to cry out; God is come into the camp: Wo unto us; who ſhall deliver us out of the hands of theſe mighty Gods, &c 1 Sam. 4.8. But if he once ſhake his hand, (that mighty hand, as Saint James calleth it, that ſpanneth the heavens, and ſhaketh the foundations of the earth) how much more if he ſmite with the hand, Ezek. 6.11. and ſtamp with the foot, (as the Prophet in another caſe; and as Pompey vainly vaunted, that with a ſtamp on the ground of Italy, he could raiſe an Army) the ſinners againſt Zion are ſoon afraid;Eſay 33.14. Jer. 4.13. fearfulneſſe ſurprizeth the hypocrites. Wo unto us, ſay they, for we are ſpoiled. The very ſhaking of his hand at them, ſhall make their hearts ake, ſhake and fall aſunder in their boſomes, as drops of water.

and they ſhall be a ſpoil to their ſervants] i.e. To the Jews, whom they lately ſpoiled and enſlaved. This was fulfilled in Eſthers dayes: and afterwards in the time of the Maccabees. Beſides, what is yet expected to be done by the nation of the Jews; when, at their glorious converſion, Chriſt ſhall dwell among them, verſ. 10. and the multitude of Nations ſhall joyn themſelves to Chriſt, ver. 11. the Jewes inhabiting in their own land, verſ. 12. to the ſilencing, amuſing, and amazing of all fleſh, verſ. 13. whileſt the enemies of the Church by them ſubdued, Zach. 10.11. and poſſeſſed, Eſay 14.2. Obad. 17, 19. ſhall willingly, or perforce come under Chriſts obedience. The converſion of the Gentiles (ſaith a learned Authour) is many times intimated by the Iſraelites maſtering of them, ſpoiling them,The calling of the Jews by Sir H. Finch. poſſeſſing them for ſervants, and for hand-maids, as Eſay 14.2. Am. 9.11. Obad. 19. and here, which is not meant ſo much of a temporall ſubduing, as of a ſpirituall joyning with them in ſeeking of the Lord; yet ſo as the chief ſoeveraignty and ſtroke of keeping men within the liſts of their ſubjection and obedience unto Chriſt, ſhall remain among the Jews. And ſo Saint James teacheth us to expound thoſe phraſes, Act. 15.17. where that which Amos ſaith, that they (the Iſraelites) may poſſeſſe the remnant of Edom, James rendreth, that the reſidue of men may ſeek after the Lord. The enemy, whom indeed, the Jews ſhall ſpoil, root out, and deſtroy, after they have groaned long under his hard yoke. and bondage, is Gog and Magog, that is to ſay, the Turk, Ezech. 38. and 39 with whom they ſhall have a marvellous conflict, as it may ſeem in their own countrey, Ezech. 39.2, 4. Dan. 11.44, 45. and over whom they ſhall obtain a noble victory (God from heaven miraculouſly fighting for them, Ezech. 38.18, 19, &c. Zach. 14.3, 4, 5.) at, or near Jeruſalem, Joel 3.2. Ezech. 39.16. This enemy is not alwayes repreſented by one and the ſame name: but ſometimes he is called Moab, Edom, Rabbah, Aſhur, Javan: haply becauſe thoſe that inhabit the ſeat of theſe people ſhall joyne hands with the Turk, and fall in the ſame deſtruction. Sometimes he is called Leviathan, Eſay 27.1. Ezek. 38.2. Dan. 11.40. from his quality; ſometimes Gog and Magog, from his countrey; ſometimes the king of the North, from his territory. But by all theſe names, one and the ſame enemy is underſtood: which marvellouſly cleareth the place in Ezekiel, chap. 38.17. where the Lord by his Prophet ſpeaketh to Gog in this wiſe; Art thou he of whom I have ſpoken in ancient time by my ſervants the Prophets of Iſrael, which prophecied in theſe dayes and years. He cannot mean Himſelf, nor Daniel, which was but his contemporary, much leſſe Zachary that came after: but he meaneth, the ancient Prophets long before, who ſpake of the ſame perſon, though not by the ſame name.

and ye ſhall know that the Lord of Hoſts hath ſent me] You ſhall ſubſcribe to the truth of theſe promiſes, which now you can very hardly be brought to beleeve: when God ſhall have fulfilled with his hand that which he had ſpoken with his mouth, as Solomons phraſe is, 1 King. 8.15.

Verſe 10. Sing and rejoyce, O daughter of Zion, for lo, I come] After a long abſence (as it may ſeem) and great expectation, I come, not to lodge for a night, but to dwell and make mine abode in the midſt of thee; partly in my new-built temple, but principally in the Temple of my body, Ioh. 2.21. For the Word was made fleſh and dwelt amongst us, Joh. 1.14. Lo here's habitatie Dei cum carne, God dwelling with men, which the Magicians held impoſſible, Dan. 2.11. And for this the Church here, though at a great under, is commanded to ſing and ſhout, notwithſtanding her preſent preſſures. This might ſeem to her an unſeaſonable diſcourſe; which, ſaith Siracides, is as muſick in mourning. But when is phyſick more ſeaſonable,Ecclus. 22.6. then in time of ſickneſſe? And when had the Saints more need of chearing up, then when they are preſſed down with heavieſt croſſes? And what greater comfort to a good ſoul then Chriſt Jeſus our joy? Chriſtus tecythus habet in malu: his comforts are ſuch as the world can neither give, nor take away: ſuch as no good thing can match; no evill thing overmatch.

Verſe 11. And many nations ſhall be joyned to the Lord in that day &c.] See the Note on ver. 9. And further obſerve: that albeit the thorough comming in of the Gentiles, for all Nations with one conſent to receive Chriſt, be put off till the Jews famous converſion: yet that nothing hindereth, but that this and ſuch like places that ſpeak of the ſame may well ſerve to warrant the firſt inceptions of their calling. And ſo doth St. James cite them Act. 15.16, 17. out of Amos 9.11, 12. and Paul Rom. 9.25, 26. out of Hoſ. 1.10.

and I will dwell in the middeſt of thee] See the Note on ver. 10.

and thou ſhalt know &c.] See the Note on ver. 9.

Verſe 12. And the Lord ſhall inherit Iudah his portion] Or his encloſure, his ſeverall, divided from the reſt of the world by a wonderfull ſeparation, as the Hebrew word ſignifieth Exod. 33.16. And though there were ſome interruption in ſhewing favour for a time: yet was there no imerciſion, and utter breach of covenant: nor is to this time, as the Apoſtle ſheweth Rom. 11.28, 29. About the time when the Turkiſh tyranny ſhall have laſted 350. yeeres (ſaith my former Authour out of Dan. 7.25. and 12.7, 11. Rev. 9.15.) the Jews ſhall repaire toward their own countrey Eſay 11.15, 16. and 51.10, 11. Ier. 3.18. Hoſ. 1.11. where they ſhall have a great conflict with the Turk Ezech. 38. and be in great diſtreſſe for a time Dan. 12.1. but at length prevaile, to the utter ruine of the Grand Signior himſelf, and the overthrow of his Army; perhaps not far from the ſea of Gennezaret, otherwiſe called the lake of Tiberias Ezek. 39.11. After which they ſhall dwell in their own countrey Ier. 3.18. and 23.8. Ezech. 37.21, 22. Am. 9.14, 15. They ſhall inhabit all the parts of the land as before Obad 15.19, 20. Ier. 31.38, 39, 40. Eſay 27.12. and 65.10. The land ſhall be more fertile then ever it was Ezech. 35. Hoſ. 2 21, 22. Ioel 3.18. Am. 9.13. Zach. 14.10. The countrey more populous then before Eſay 49.19, 20, 21. Ezech. 34.31. and 36.37, 38. There ſhall be no ſeparation of the ten tribes from the other two: but all make one entire kingdome Ezech. 37.22, 24. Hoſ. 1.11. and a moſt flouriſhing Commonwealth Dan. 7.27. together with a Church moſt glorious, both for outward beauty Zech. 14.6, 7. Eſay 60.20. and 62.1, 2, 3. and inward purity in doctrine Ezech. 37.23. Zacb. 13.2, 3. in diſcipline, all prophane purged out Ioel. 3.17. Zach. 14.8. abundance of ſpirituall graces Eſay 25.6. &c. ſafety Zach. 10.12. and 14.11. proſperity Eſa. 25.8. and 51.13. and ſtability Eſay 26.1. and 33.16. Ier. 30.20. &c. perpetuity Eſay 60.21. Ioel. 3.20.

Verſe 13. Be ſilent, O all fleſh, before the Lord] Heb. Hus, St. Peace and be ſtill, as our Saviour once ſaid to the raging Sea Mar. 4.39. whereupon the wind ceaſed (which before had blowed and bluſtered till it was weary againe, as the Greek word there importeth) and there was a great calme, all was ſuddenly huſht, [non-Latin text not transcribed]. and ſilent. the enemies of the Church are no leſſe brutiſh and boiſterous then the fierce winds and waves Pſal. 107.25, 26, 27. [non-Latin text not transcribed] But God who ſets a bound to the mighty waters which they may not paſſe Pſal. 104.9. he alſo reſraineth the remainder of mans wrath Pſal. 76.10. If he do but (as the Roman Tribune was wont to do) interpoſe his Veto. If he do but ſay (ſt.) Be ſilent O all fleſh, [non-Latin text not transcribed] plot not, prate not, practiſe not againſt my people, [non-Latin text not transcribed] who dare quatch in his preſence, or gaineſt and his commands? Who art thou O man that chatteſt againſt God? ſaith Paul. Who is this that darkeneth counſell by words without wisdom? Rom. [illegible: 1 letter].20. Iob 38.2. ſaith God to Iob: how now? Let all fleſh be ſilent: Let God be juſtified, and every mouth ſtopped. Talk no more ſo exceeding proudly, let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. He will keep the feet of his Saints, and the wicked (whether they will or no) ſhall be ſilent in darkneſſe: for by ſtrength ſhall no man prevaile. The adverſaries of the Lord ſhall be broken to peeces: out of heaven ſhall he thunder upon them (ſaith holy Hannah.) And then they ſhall be glad to be quiet,1 Sam. 2.3, 9, 10. and to ſave themſelves as they can: like as the wormes, when it thunders, wriggle into the comers of the earth; and as Caligula (that bold miſcreant that dared his Jove to a duel) when it thundered, covered his eyes with his cap,Sueton. running under the bed, or any bench-hole.

O all fleſh] fraile and fooliſh, weak and worthleſſe men, who may not compare their wisdome, or oppoſe their ſtrength to Gods: before whom they can no more ſtand, then a glaſs-bottle can before a Cannon-ſhot. They ſhould therefore do well to meddle with their match; and not contend with him that is Mightier then they. Eccleſ. 6.10. The Church is called Jehovah ſhammah, or the Lord is there Ezek. 48.35. and although ſhe be but a Virgin, yet ſhe hath a thrice-puiſſant Champion,Eſ. 37.22, 23. even the Holy One of Iſrael.

who is now alſo already raiſed up] Or arrouſed awaked as a man out of ſleep Pſal. 44.23. or as a giant that ſhouteth by reaſon of wine Pſal. 78.65.

out of his holy habitation] That is, out of Heaven Deut. 26.15. where he hath bathed his ſword Iſa. 34.5. and bent his bow and made it ready Pſal. 1.12. Or out of his Temple, which was likewiſe Gods habitation 1 Sam. 2.20. and thence God would help his people, as they once ſaid to David at Mahanaim 2 Sam. 18.3. Therefore now it is better that thou help us, or cauſe us to be helped, out of the city: Remarkable is that of the Pſalmiſt, In Salem is Gods Tahernacle, and his dwelling place in Zion. Pſal. 76.2, 3. There brake he the arrowes of the bow, the ſhield, and the ſword and the battel. Selah. There? where? In the Tabernacle, in the Aſſemblies of Gods Saints. By all fleſh, here may alſo be meant the unbeleeving Jews, who are enjoyned ſilence and ſubmiſſion, they are ſtiled here, as the Levites ſtiled the people ſaying,Neh. 8.11. Hold your peace: diſpute not, doubt not, diſtruſt not Gods promiſes, ſeem they never ſo improbable, or impoſſible to be effected: harken not to the murmurings of your own miſgiving hearts, but ſilence your reaſon, exalt your faith &c.