Zechariah 8 commentary

The sins of Zion were her worst enemies. God will take away her sins, and then no other enemies shall hurt her. Those who profess religion must adorn their profession by godliness and honesty. When become a city of truth and a mountain of holiness, Jerusalem is peaceable and prosperous. Verses 4, 5, beautifully describe a state of great outward peace, attended with plenty, temperance, and contentment. The scattered Israelites shall be brought together from all parts. God will never leave nor forsake them in a way of mercy, for this he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were partly fulfilled in the Jewish church, betwixt the captivity and the time of Christ's coming; and they had fuller accomplishment in the gospel church; but the full import must be as to the future times of the Christian church, or the future restoration of the Jews. With men this is impossible, but with God all things are possible; so far are God's thoughts and ways above ours. In the present low state of vital godliness, we can hardly conceive that so complete a change can be made; but a change thus extensive and glorious, can be brought to pass by the almighty power of the new-creating Spirit, in less time than he was pleased to employ in creating the world. Let the hands of all who labour in the cause of the gospel be strong, serving the Lord in true holiness, assured that their labour shall not be in vain.

Those only who lay their hands to the plough of duty, shall have them strengthened with the promises of mercy: those who avoid their fathers' faults have the curse turned into a blessing. Those who believed the promises, were to show their faith by their works, and to wait the fulfilment. When God is displeased, he can cause trade to decay, and set every man against his neighbour; but when he returns in mercy, all is happy and prosperous. Surely believers in Christ must not trifle with the exhortation to put away lying, and to speak every man peace with his neighbour, to hate what the Lord hates, and to love that wherein he delights.

When God comes towards us in ways of mercy, we must meet him with joy and thankfulness. Therefore be faithful and honest in all your dealings; and let it be a pleasure to you to be so, though thereby you come short of the gains others get dishonestly; and, as much as in you lies, live peaceably with all men. Let the truths of God rule in your heads, and let the peace of God rule in your hearts. Thus the ancient servants of God drew the notice of heathen neighbours, whose prejudices were softened. A great increase to the church shall be made. Hitherto the Jews had been prone to learn the idolatries of other nations: what more unlikely than that they should teach religion to their conquerors, and to all the principal nations of the earth! Yet this is expressly foretold, and it came to pass. Hitherto the prophecy has been wonderfully fulfilled, and no doubt future events will explain it further. It is good to be with those who have God with them; if we take God for our God, we must take his people for our people, and be willing to take our lot with them. But let not any one think that mere zeal, either for Jews or Gentiles, will stand in the place of personal religion. Let us be living epistles of Christ, known and read of all men, so that others may wish to go with us, and to have their portion with us in the realms of bliss.

Chapter 8

Lecture One Hundred and forty-eighth

Zechariah 8:1, 2

1. Again the word of the Lord of hosts came to me, saying,

1. Et fuit sermo Jehovae exercituum, dicendo, —

2. Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.

2. Sic dicit Iehova exercitumm, Zelatus sum pro Sion zelo magno (vel, aemulatione magna,) et indignatione magna aemulatus sum pro ea (vel, zelatus sum.)

Some think that at the beginning of this chapter the people are reproved for their unfaithfulness, because they conducted themselves towards God in a way they ought not to have done, as they had violated that sacred marriage which God had been pleased to contract with them; for it is a common mode of speaking for God to compare himself to jealous husbands, when he sees his Church dealing with him unfaithfully. But this meaning is inadmissible: for the verb קנא, kona, connected as it is here, is to be taken in a good sense, as signifying concern or affection, inasmuch as ל, lamed, means, “on account of,” or “for;” and we have in the first chapter a similar sentence; Zechariah 1:1 and it is evident that in many other places the meaning is no other, but that God burned with wrath against all the enemies of his Church, as he regarded his Church with singular love. Emulation then here does not mean jealousy, but is to be taken in a different sense, as signifying that concern which God had for the protection of his Church. The whole then of this chapter proves that God would be the defender of his people, and that such was his care for the safety of all the godly, that he resolved to oppose the whole world, if necessary, for their protection. This is the sum of the whole.

CHAPTER 8

Zec 8:1-23. Continuation of the Subject in the Seventh Chapter. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity.

2. jealous for Zion--(Zec 1:14).

with great fury--against her oppressors.

3. I am returned--that is, I am determined to return. My decree to that effect is gone forth.

Jerusalem ... city of truth--that is, faithful to her God, who is the God of truth (Is 1:21, 26; Joh 17:17). Never yet fully fulfilled, therefore still to be so.

the mountain of the Lord--(Is 2:2, 3).

holy mountain--(Jr 31:23).

4. So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Ex 20:12; De 4:40). Hence this is a leading feature in millennial blessedness (Is 65:20, 22).

for very age--literally, "for multitude of days."

5. boys and girls playing--implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jr 6:11; 9:21.

6. However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psa 78:19, 20, 41).

these days--"of small things" (Zec 4:10), when such great things promised seemed incredible. Maurer, after Jerome, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.

7. save my people from ... east ... west--that is, from every region (compare Psa 50:1; the "West" is literally, "the going down of the sun") to which they are scattered; they are now found especially in countries west of Jerusalem. The dispersion under Nebuchadnezzar was only to the east, namely, to Babylonia. The restoration, including a spiritual return to God (Zec 8:8), here foretold, must therefore be still future (Is 11:11, 12; 43:5, 6; Eze 37:21; Am 9:14, 15; also Zec 13:9; Jr 30:22; 31:1, 33).

8. in truth--in good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him.

9-13. All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work.

hands ... strong--be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.).

these days--the time that had elapsed between the prophet's having spoken "these words" and the time (Zec 8:10; compare Hag 2:15-19) when they set about in earnest restoring the temple.

the prophets--Haggai and Zechariah himself (Ezr 5:1, 2). The same prophets who promised prosperity at the foundation of the temple, now promised still greater blessings hereafter.

14. I thought--I determined.

you--that is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mt 23:31, 32).

repented not--I changed not My purpose, because they changed not their mind (2Ch 36:16). With the froward God shows Himself froward (Psa 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jr 31:28).

16-17. The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.

truth to ... neighbour--not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besides, and above all outward ordinances (Zec 7:3), God requires truth and justice.

judgment of ... peace--Equitable decisions tend to allay feuds and produce peace.

gates--the place where courts of judicature in the East were held.

18-19. The prophet answers the query (Zec 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mt 9:15). So hereafter (Is 35:10).

20. (Is 2:3; Mi 4:2).

Thus saith the Lord of hosts--a preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Ac 2:9-12, 41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" (Zec 8:22) becomes the center of Christianized Jewry (Ro 11:12, 15).

21. Let us ... I--manifesting zeal and love: converted themselves, they seek the conversion of others (So 1:4). To exhortation in general ("Let us go"), they add individual example ("I will go"). Or, the change from plural to singular implies that the general consent in religious earnestness leads each individual to decide for God.

go speedily--literally, "go, going"; implying intense earnestness.

pray--Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.

22. many ... strong nations ... in Jerusalem--In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Is 60:3; 66:23).

23. ten--a definite number for an indefinite. So in Le 22:26; Nu 14:22.

of all languages of the nations--that is, of nations of all languages (compare Is 66:18; Re 7:9).

take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Is 3:6; 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Nu 15:38; De 22:12) was a distinguishing badge of a Jew.

God is with you--the effect produced on unbelievers in entering the assemblies of the Church (1Co 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.

I was jealous - Some refer this to the Jews themselves. They were as the spouse of Jehovah: but they were unfaithful, and God punished them as an injured husband might be expected to punish an unfaithful wife. Others apply it to the enemies of the Jews. Though I gave them a commission to afflict you, yet they exceeded their commission: I will therefore deal with them in fury - in vindictive justice.

I am returned unto Zion - I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead of being false, unholy, and profligate, it shall be the city of truth. and my holy mountain. Truth shall dwell in it.

There shall yet old men and old women - In those happy times the followers of God shall live out all their days, and the hoary head be always found in the way of righteousness.

The streets of the city shall be full of boys and girls - The progeny shall be numerous, healthy, and happy. Their innocent gambols and useful exercises shall be a means of health, and a proof of happiness. To be healthy, children must have exercise. But they cannot take exercise, except in the way of play and diversion: ergo, such playfulness cannot be sinful. Let them be kept from evil words, lying, swearing, and scurrility; and all the rest may be innocent.

If it be marvellous - You may think that this is impossible, considering your present low condition: but suppose it be impossible in your eyes, should it be so in mine! saith the Lord of hosts.

I will save my people from the east country, and from the west - From every land in which any of them may be found. But these promises principally regard the Christian Church, or the bringing in the Jews with the fullness of the Gentiles.

By the mouth of the prophets - The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.

For before these days there was no hire for man - Previously to this, ye had no prosperity; ye had nothing but civil divisions and domestic broils. I abandoned you to your own spirits, and to your own ways.

For the seed shall be prosperous - Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your vineyards.

As ye were a curse - Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall be a blessing to all the nations round about. All these promises we may expect to be completely fulfilled when the Jews acknowledge their Messiah.

O house of Judah, and house of Israel - The restoration shall be complete, when both Israel and Judah are brought back.

Speak ye every man the truth - See Zac 7:9, Zac 7:10.

The fast of the fourth month - To commemorate the taking of Jerusalem; 2Kgs 25:3; Jer 39:2; Jer 52:6, Jer 52:7.

The fast of the fifth - In memory of the ruin of the temple, 2Kgs 25:8; Jer 52:12, Jer 52:13.

The fast of the seventh - For the murder of Gedaliah, Jeremiah 41:1-17.

The fast of the tenth - In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; 2Kgs 25:1; Jer 52:4; Eze 24:1, Eze 24:2; and see on Zac 7:3 (note), Zac 7:5 (note).

Cheerful feasts - Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.

There shall come people - Similar promises to those in Isa 2:3 and in Mic 4:1, Mic 4:2. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.

I will go also - This is the answer of the person invited. It is a good work. We must have God for our friend. We cannot expect this unless we seek him: and as we know not what an hour may bring forth, let us go speedily.

And strong nations - This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the Egyptians, inhabitants of Arabia Petraea, of Syria, etc.

Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on Isa 3:6 (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.

Jealousy - With great care that she should not, as formerly, sin against my love, and her own welfare, and with a great desire to do her good, and to rescue her from her enemies. Fury - With heat of anger against her enemies.

Shall be called a city of truth - Her citizens shall love the truth and speak it, shall worship me in truth of heart, as well as in the true manner prescribed to them.

Old men - Formerly war, or famine or pestilence, and wasting diseases, cut off men and women before they came to old age.

Marvellous - These things may seem strange to this people.

The east - country - Persia and Media, which lay east from Jerusalem, and were now masters of Babylon.

In truth and in righteousness - This signifies both God's part, and their part; on God's part truth, on their's righteousness, obedience to God's righteous law.

The prophets - Haggai and Zechariah.

Before these days - For eighteen years together. No hire - No profit by the labour of man or beast, no sowing or planting. Affliction - Distress, and want, through the barrenness, which attended all their labour.

I will not be - That is, I will not deal with them as in former days.

I repented not - I did not fail to do it.

So - So with like steadiness of mind I have purposed to do well to you.

Judgment of truth - True judgment. Peace - That may restore, and settle peace among you. Gates - The places of judicature, where the judges sat.

Thus saith the Lord - This verse is a final decision of the case: provided they do these things required, ver.16, 17, then shall the fasting cease, and turn into joyful feasts. The fourth month - Wherein the city was taken by the Babylonians. The fifth - In which the temple was burnt. The seventh - Wherein Gedaliah was killed. The tenth - On the tenth day whereof the king of Babylon's army sat down before the city.

People - Multitudes.

I will go also - The invited, shall with as much zeal embrace the motion, as others made it.

In Jerusalem - Literally understood, you have the first fruits of them mentioned, Acts 2:10 - 12. Mystically, Jerusalem is the church of Christ. To pray - To perform all gospel - worship.

Ten men - That is, many men. All languages - No nation is any longer excluded. A Jew - To whom the gospel was first preached. We have heard - And now see, and are assured. That God - The true God, the only true God, whom to know is life eternal.

1 AGain the word of the LORD of hosts came to me, saying,

Or, And, Heb. as the word of reproof in the former Chapter, so the word of consolation in this Chapter was from God.

Hereby God assureth the Iewes that what he promiseth he can perform, and therefore in this Chapter, where so many things, so great, are promised, this name is very many times repeated in this chapter, viz. 18.

2 Thus saith the LORD of hosts, I was jealous for Zion with great jealousie , and I was jealous for her with great fury .

I have been in time past in dayes of old before the captivity, and I have been so since the captivity for some years past.

Properly 'tis the Passion of a Lover or Husband, mixt of Love, Care, and Anger in their highest degrees for the Beloved, and against all that is hurtful to it, so God had greatly loved Zion, had been careful of her honour, and welfare, and displeased with her sins, (which first hurt her) and then with the Chaldeans, which violated her.

With great care that she should not, as formerly, sin against my love, and her own welfare and with a great love to do her good now, and to rescue her from her Enemies.

On her behalf, and not as formerly against her, I am jealous in favour to her (as the Heb. phrase importeth)

With heat of Anger against her Enemies, as chap. 1.14, 15. which see.

3 Thus saith the LORD, I am return'd unto Zion , and will dwell in the midst of Jerusalem , and Jerusalem shall be called a city of truth ; and the mountain of the LORD of hosts , the holy mountain .

I did in anger depart from sinful and incorrigible, and unhumbled Israel, and sent them into a long captivity, and a far distance from my house, but now I am pacified, they punished, and I will be no longer absent from them; I am returned, not by change of place, but by change of my dealings with them.

Literally to my place of antient Residence, where the Temple and City of David stood; spiritually to the Church wheresoever it was humbled in distresses.

Once more, as of old, I will fix my Residence, and afford my Presence there, as 1 Kin. 6.13. and Psal. 68.16. according to promise repeated to my people. Ierusalem shall be my dwelling place.

It shall be, for I will make it, a

City of Truth, her Cit[illegible: 2 letters]ens shall love the Truth and speak it, shall worship me in truth of heart, as well as in the true manner prescribed to them, and they shall inherit the truth of my promises too; much to this, is that of Ezek. 37.23, 24, to the end of the chap.

Either Ierusalem shall be called, The mountain of the Lord of Hosts, or Mount Moriah, on which the Temple was built.

Shall be called, and be the holy mountain, for that the Temple is rebuilt there, and the holy worship of God restored there, impure Idols which were worship'd there by your impure Fathers, and thereby was the Mountain defiled, shall now be cast out and none but▪ the Holy God worship'd in his holy Temple.

Marginal references: Isa. 1.21, 26.

4 Thus saith the LORD of hosts, There shall yet old men , and old women , dwell in the streets of Jerusalem, and every man with his staffe in his hand for very age .

Very old Men, and very old Women; formerly War, or Famine, or Pestilence, and wasting Diseases, or wild Beasts, did cut off Men and Women before they grew to old Age; but now it shall be otherwise, I will bless with Health, and long Life, in a peaceful State,

Though naturally the weaker, though by Child-bearing farther weakned; yet there shall be many of these very old, or possibly it may intimate a very long life with their beloved Mates, and so old men will be ancient Husbands, old women their ancient Wives. However, this old Age shall be a crown of honour to this City.

Every one, as H[illegible: 1 letter]b. will bear it.

Through multitude of dayes, it shall not be from weakness, and diseases, that they lean upon their staf[illegible: 1 letter]e but very Age shall bring them to it.

Marginal references: See 1 Sam. 2.31. Lam. 2.20. &c. & 5.11.14.; Heb. multitude of days.

5 And the streets of the city shall be full of boys and of girls playing in the streets thereof.

Every street.

Have many young ones healthful▪ strong, brisk, and lively, the present joy, and future hop[illegible: 1 letter] of all.

So will I fulfil the promise of multiplying your Children.

Ie[illegible: 2 letters] salem shall be in that peace, health, and plenty, that Parents shall neither fear danger to their Children abroad, nor need their Labour at home. So shall that, Psal. 128. be fulfilled to them.

6 Thus saith the LORD of hosts, If it be marvellous in the eyes of the remnant of this people in these dayes , should it also be marvellous in mine eyes? saith the LORD of hosts .

These things promised may perhaps seem very strange and difficult if not impossible.

In the Judgment and opinion, or rather, to the unbelief of this people.

Few in number, exceedingly poor, and perpetually surrounded with dangers.

Which are dayes of small things.

Impossible? Or so much as difficult to me.

The Almighty God will do this.

Marginal references: Or, [illegible: 1 span].; Gen. [illegible: 1 span] Luk. 1.3[illegible: 1 letter]. Rom. 4.[illegible: 1 letter].

7 Thus saith the LORD of hosts , Behold , I will save my people from the east-countrey , and from the west-countrey .

Here again God engageth his Almighty Power to make good his Promise.

Consider well what power is to do this.

Bring them safe.

Persia and Media, which lay East from Ierusalem, and being now Masters of Babylon, and the captive Iewes, they are said to be brought out of the East, though otherwhiles they are brought out of the North, both very consistent.

No doubt some of the Iewes were carried Westward, the Trade of selling men was known in those dayes, and Tyr[illegible: 1 letter]s is noted, and threatned for it, by Ezek. 27.13, beside other Sea-towns West of Canaan, which would be ready to buy captive Iewes, and convey them Westward. But if this Promise should look to the Roman Empire, and secure the Iewes a return from that captivity it is plain how their Empire lay west from the Iewes. Or perhaps 'tis a Synechdoche, these two parts of the World mention'd, but all parts intended, as Psal. 50.1. and 113.3. and Mal. 1.11.

Marginal references: Heb. [illegible: 1 span].

8 And I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be my people , and I will be their God in truth and in righteousness .

Though many things interpose to hinder, none shall keep them from returning; I will lead the way, I will guard them in it, I will supply their necessities, I will give strength to the weak, and cheer up the dejected, I will gather and carry too.

Settle their Habitation in Ierusalem.

A peculiar people to obey and honour me, it contains very much, Ier. 30.22. and 31.33. and 32.37, 38. Ezek. 11.20.

I will own them, perform all my Promises to them.

Both on Gods part, and on their part; on Gods in Truth, on theirs in Righteousness, in obedience to Gods righteous Law.

9 ¶ Thus saith the LORD of hosts, Let your hands be strong , ye that hear in these dayes these words by the mouth of the prophets , which were in the day that the foundation of the house of the LORD of hosts was laid , that the temple might be built .

Be of good courage, and hearten on each other to the expectation of Gods Promise, and the doing your duty.

You returned Captives.

This is an Argument to revive their courage, they hear God by his word very fairly proposing great things.

In these dayes of Darius Hys[illegible: 1 letter]aspis, some 12 or 15, or perhaps 18 years since the time I point [illegible: 1 word]. In these days of hope from Darius favourably helping, but most from God assisting and blessing.

Promises, Exhortations, and Counsels.

Haggai and Zechariah.

In the second year of Cyrus which if reckoned from his succeeding of his Father Cambyses in the Persian Crown, and his Father in law Cyaxares in the Crown of Media; which happened near about, A[illegible: 1 letter]no M. 3467, unto the second of Darius Hystaspis, Anno M. 3485. that is 18 years agone, will make it likely that Haggai and Zechariah are intended here: But to lay it so that this Re-edifying of the Temple be in the second of Darius Noth[illegible: 1 letter]s is to make these two Prophets either to be silent 112 years together or to preach with little success, and less complaint, for I do not remember that either of them chargeth this people with this particular fault.

According to Gods command and your Duty.

Marginal references: [illegible: 1 paragraph]

10 For before these dayes there was no hire for man, nor any hire for beast, neither was there any peace to him that went out, or came in, because of the affliction : for I set all men, every one against his neighbour.

For eighteen years together.

Reward or Recompence, no profit by the Labour of Man or Beast, sowing or planting. Vid. Hag. 1.6, 7, 8, 9, 10, 11. and Hag. 2.15, 16, 17. and Mal. 3.10, 11. Or else though the poor Iew laboured and received wages, it profited him not, God blasted it.

No safety, or content, and rest at home, or abroad; nothing prosper'd as might be hoped, in Field or House; if they went out 'twas trouble to see all unprosperous there, if they came home 'twas not one whit better, perhaps it may intimate troubles by War, b[illegible: 1 letter]t I incline to interpret [non-Latin text not transcribed] as I have done with respect, partly to the Heb[illegible: 1 letter]ew, partly to the twelfth verse.

Distress, or straitness, and want, through such great barrenness, as attended all their labour.

God just and holy.

Let out, or took off the restraints which kept men in some order, and when they were thus let out, they did discompose all, fell into Seditions, and taking of Parties, and breaking their own and others Peace.

Marginal references: Or, [illegible: 1 span]

11 But now q I will not be unto the residue of this people, as in the former dayes , saith the LORD of hosts .

See ver. 10. let. a.

See ver. 7. let. f.

Since this people go about building the Temple and restoring my worship with some cheerfulness.

God changeth not, his not be[illegible: 1 letter]ng what he was to this people is a change of his Providence and his dealings with them. Our affairs will be to us as God is to us.

12 For the seed shall be prosperous, the vine shall give her fruit , and the ground shall give her increase , and the heavens shall give their dew , and I will cause the remnant of this people to possess all these things.

Which before brought nothing, or very little forth, shall now prosper into a plentiful Harvest, such as Mal. 3.10.

This was very much the Wealth and support of that people, this had been blasted, as Hag. 1.9, 10. now it shall be blest, and bring forth her expected fruit.

Summarily, the ground you plant shall abundantly bring forth her fruit to your satisfaction.

Which before were as Brass, and made your Earth as Iron, hard, barren, shall now drop down their Rain, and make the Earth fruitful. Much like that Psal. 72.3. Hos. 2.18.

By my special, singular providence, and blessing on them.

To enjoy, have the things, and the comfort of them, whereas before, though they eat, they were not satisfied, had not enough, Hag. 1.6.

Marginal references: Heb. of peace.

13 And it shall come to pass, that as ye were a curse among the heathen , O house of Judah , and house of Israel ; so will I save you , and ye shall be a blessing : fear not, but let your hands be strong .

As threatned Deut. 28.37. and Ier. 24.9. and 29.18. all which came upon them in this seventy years captivity, and the miseries that preceded.

Nations who knew the Misery, which they heap'd on the Iewes, Nations among whom they were scattered.

Two Tribes.

Ten Tribes, or rather some of them which escaped Salm[illegible: 1 letter]n[illegible: 1 letter]ser's hand▪ and adhered to Iudah; or some that from the division of the Tribes did keep close to the House of David, and the Temple Worship.

In such manner will I save you, so wonderfully, so graciously.

A form or model of Blessing, as Zeph. 3.19, 20.

Be not discouraged, neither slack your hands, in the building of the Temple, and restoring the Worship of God, for God will be with you, and finish all by, and for you.

Marginal references: [illegible: 1 letter]uth 4.11, 12

14 For thus saith the LORD of hosts, As I thought to punish you , when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not .

Determin'd first, then declared my resolution, in my threats and many warnings given.

Iewes, the Body of that Nation; you, one with your Fathers.

Highly, obstinately, and till there was no remedy, my wrath being kindled and continually increased by increase of your Fathers sins and yours.

I did not fail to do as I said I would, I neither changed my mind, for I am not a man, nor changed the course of my Providence, but executed my threats.

15 So again have I thought in these dayes to do well unto Jerusalem, and to the house of Judah: fear ye not .

So with like steddiness of mind with an equal unchangeableness I have purposed and promised to do well to you, O inhabitants of Ierusalem and house of Iudah.

For if in punishing, which I love not, I was constant; in blessing, which pleaseth me, I cannot but be constant.

16 These are the things that ye shall do, Speak ye every man the truth to his neighbour , execute the judgment of truth , and peace in your gates .

You to whom I am return'd, whom I have promis'd to bless, you have something to do that the blessing may come upon you, and look you do it. Beside building the Temple and restoring publick worship in Sacrifices, these things ye must do.

Be true of your word, and he not one to another, as becomes such a people, Psal. 24.4. Prov. 12.19. Hos. 4.1.

To all men, it hath been the sin of your Fathers, they have lived, deceived, and cheated, not strangers but brothers and neighbours, but do not ye so; every one you deal with is your neighbour, do you speak truth to every such one.

Vid. chap. 7. ver. 9. let. m.

That may restore, settle, and promote peace among you as righteous Judgments will do.

Either referring to the places of Judicature where the Judges sate. Or more generally and comprehensively through the whole Land, Exod. 20.10.

Marginal references: Eph. 4.25.; Heb. judge [illegible: 1 word], and the [illegible: 3 letters]gement of [illegible: 1 word].

17 And let none of you imagine evil in your heart against his neighbour , and love no false oath : for all these are things that I hate , saith the LORD.

Vid. chap. 7.10. l[illegible: 1 letter]t. t.

Vid. chap. 5. ver. 4. let. y. you that must not lie to a man, must not swear to a lie before God, Psal. 15.4. Ezek. 17.18, 19.

So that I cannot be reconciled to them, so that I must not, will not let them go unpunish'd, if you'l be blest as I promise, look you do as I prescribe. This is reason enough why you should not do them.

19 Thus saith the LORD of hosts, The fast of the fourth moneth , and the fast of the fifth , and the fast of the seventh , and the fast of the tenth shall be to the house of Judah joy and gladness , and chearful feasts ; therefore love the truth and peace.

Wherein the City was taken by the Babylonians, who on the ninth day of this moneth broke into the City, Ier. 52.12, 13.

Of which on the tenth day the Temple was burnt.

Wherein Gedaliah was killed, Jer. 41.1.

On the tenth day whereof the King of Babylon's Army sate down before the City and besieged it.

Good dayes, in which they shall rejoice for all the goodness that God hath shewed them in their private, they shall rejoice.

for publick; these dayes of Fasting shall be turned into solemn, and publick Festivals, days of Thanksgiving to the Lord, for turning back their Captivity, and restoring Church and State.

Let your hearty Affection be set on Truth, in all concerns of Religion, and on Peace in all converse with your Neighbours.

This nineteenth Verse is a final decision of the proposed Case, and the whole of this Verse stands on a Proviso or Condition▪ That they do those things required, ver. 16, 17. then shall their fasting cease, and turn into joy and feasts.

Marginal references: Heb. Solemn, or set times.

20 Thus saith the LORD of hosts , It shall yet come to pass , that there shall come people , and inhabitants of many cities.

This solemn attestation, that 'tis the Lord of Hosts who will do that great thing next promis'd, calls both for our heeding, and believing of it.

How low soever the State of my Church doth appear, and really is, yet a time shall come when it shall be more considerable.

People, that is, multitudes of People, for they shall be

Inhabitants of many and great Cities, which is added to explain what was more obscure in that one word, People, The Gentiles shall be added to the Church, and increase her greatly.

21 And the inhabitants of one city shall go to another , saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts , I will go also .

Great was the Zeal and forwardness of primitive Converts, to bring others into the Church, and to acquaint them with the Doctrine of Christ, and this is here foretold under the Zeal, and forwardness of the Iewes to gather one another, and to ascend thus to the Temple.

To call upon his name, entreat his Favour, or face as 'tis, Heb. one part of Religious Worship put for all, and explain'd by seeking the Lord for counsel and supply; for Grace, Comfort and Glory.

This foretels a readiness in the invited, they shall with as much zeal embrace the motion, as others made it.

In going let us go, set forth presently, hold on constantly▪ and chearfully, Isa. 2.3. Mic. 4.2.

Marginal references: Or, continually.; Heb. going.; Heb. to entreat the face of the LORD.

22 Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem , and to pray before the LORD.

Literally understood you have the first fruits of them mentioned in Acts 2.10, 11, 12. Mystically, Jerusalem is the Church of Christ, or the State of it in the ti[illegible: 1 letter]es of the Gospel, Psal. 110. 2. Isa. 2.3.

To perform all Gospel Worship to the Lord.

This Verse is both confirmation and illustration to the former, there 'twas people, here 'tis many people, and mighty, or great, not the Poor, and contemptible, and few, but people of a greater figure in the World. The Gospel first spread it self through the Roman Empire, and triumphed in Rome the Lady of the World. Strong Nations submitted to the Gospel.

23 Thus saith the LORD of hosts , in those days it shall come to pass , that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew , saying, We will go with you : for we have heard that God is with you .

Once more the Lord avows this as his design, so his work as his purpose, so he would effect it,

in the days which shall be the shadow of better; that shall be brought to pass which shall be proportioned to them; thus in the deliverance of the Church from Haman's Conspiracy, many in the Provinces of that mighty Kingdom became Iews; But in the Gospel dayes it shall be more full.

That is, many men,

As Children lay hold on the Nurse, or Mothers skirt to go with them.

No Nation any longer excluded.

To whom the Gospel was first preached, nay, who were the first Preachers of it, as the Apostles, and the seventy Disciples.

We will go, that we may learn your Religion, and be of it.

And now see, believe, and are assured.

The true God, the only true God, whom to know is Life Eternal, is with you, [illegible: 1 letter]ur Gods are vanity▪ a Doctrine of lies, and a pernicious cheat, we will cast them off, and no more trust to Lies.

God is with you only, and we must be with you, and of you, that God the Saviour may be with us too, having hold on you, we will not let you go without us, we seek your God, and our God.

The Lord seems delighted with the reporting what should be done in those dayes of the building up his Ierusalem, and therefore he bids his Prophet report it again, as he doth in this last verse of the chap.

Marginal references: 1 Cor. 14.25.

Zec 8:1-3

Restoration and completion of the covenant relation. - Zec 8:1. “And the word of Jehovah of hosts came, saying, Zec 8:2. Thus saith Jehovah of hosts, I am jealous for Zion with great jealousy, and with great fury I am jealous for her.” The promise commences with the declaration of the Lord, that He has resolved to give active expression once more to the warmth of His love to Zion. The perfects are used prophetically of that which God had resolved to do, and was now about to accomplish. For the fact itself, compare Zec 1:14-15. This warmth of the love of God towards Zion, and of His wrath towards the nations that were hostile to Zion, will manifest itself in the facts described in Zec 8:3 : “Thus saith Jehovah, I return to Zion, and shall dwell in the midst of Jerusalem; and Jerusalem will be called city of truth, and the mountain of Jehovah of hosts the holy mountain.” When Jerusalem was given up into the power of its foes, the Lord had forsaken His dwelling-place in the temple. Ezekiel saw the glory of the Lord depart from the temple (Ezeliel Eze 9:3; Eze 10:4, Eze 10:18; Eze 11:22-23). Now He is about to resume His abode in Jerusalem once more. The difference between this promise and the similar promise in Zec 2:10-13, is not that in the latter passage Jehovah’s dwelling in the midst of His people is to be understood in an ideal and absolute sense, whereas here it simply denotes such a dwelling as had taken place before, as Koehler supposes. This is not implied in שׁבתּי, nor is it in harmony with the statement that Jerusalem is to be called a city of truth, and the temple hill the holy mountain. ‛Ir 'ĕmeth does not mean “city of security,” but city of truth or fidelity, i.e., in which truth and fidelity towards the Lord have their home. The temple mountain will be called the holy mountain, i.e., will be so, and will be recognised and known as being so, from the fact that Jehovah, the Holy One of Israel, will sanctify it by His dwelling there. Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before. Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain. The opinion, that there is nothing in the promises in Zec 8:3-13 that did not really happen to Israel in the period from Zerubbabel to Christ (Kliefoth, Koehler, etc.), is proved to be incorrect by the very words, both of this verse and also of Zec 8:6, Zec 8:7, Zec 8:8, which follow. How could the simple restoration of the previous covenant relation be described in Zec 8:6 as something that appeared miraculous and incredible to the nation? There is only so much correctness in the view in question, that the promise does not refer exclusively to the Messianic times, but that feeble commencements of its fulfilment accompanied the completion of the work of building the temple, and the restoration of Jerusalem by Nehemiah. But the saying which follows proves that these commencements do not exhaust the meaning of the words.

Zec 8:4-5

Zec 8:4. “Thus saith Jehovah of hosts, Yet will there sit old men and women in the streets of Jerusalem, every one with his staff in his hand, for the multitude of the days of his life. Zec 8:5. And the streets of the city will be full of boys and girls playing in their streets.” Long life, to an extreme old age, and a plentiful number of blooming children, were theocratic blessings, which the Lord had already promised in the law to His people, so far as they were faithful to the covenant. Consequently there does not appear to be any Messianic element in this promise. But if we compare this fourth verse with Isa 65:20, we shall see that extreme old age also belonged to the blessings of the Messianic times. And as Israel had almost always to suffer most grievously from wars and other calamities, which swept off the people at an untimely age, during the time which extended from Zerubbabel to Christ; it must be admitted, notwithstanding the description of the prosperous times which Israel enjoyed under the government of Simon (1 Maccabees 14:4-15), that this promise also was only fulfilled in a very meagre measure, so far as Jerusalem was concerned, before the coming of Christ.

Zec 8:6 “Thus saith Jehovah of hosts, If it be marvellous in the eyes of the remnant of this nation in those days, will it also be marvellous in my eyes? is the saying of Jehovah of hosts.” The second clause of this verse is to be taken as a question with a negative answer, גּם for הגם, as in 1Sa 22:7, and the meaning is the following: If this (what is promised in Zec 8:3-5) should appear marvellous, i.e., incredible, to the people in those days when it shall arrive, it will not on that account appear marvellous to Jehovah Himself, i.e., Jehovah will for all that cause what has been promised actually to occur. This contains an assurance not only of the greatness of the salvation set before them, but also of the certainty of its realization. “The remnant of the nation,” as in Hag 1:12-14.

Zec 8:7-8

Zec 8:7. “Thus saith Jehovah of hosts, Behold, I save my people out of the land of the rising and out of the land of the setting of the sun. Zec 8:8. And I bring them hither, and they will dwell in the midst of Jerusalem, and will be my people, and I shall be their God, in truth and righteousness.” The deliverance of the people of God out of the heathen lands did indeed commence with the return of a body of exiles from Babylon under the guidance of Zerubbabel, but their deliverance out of all the countries of the earth is still in the future. Instead of all countries, the land of the rising (the east) and the land of the setting (the west) are individualized (cf. Psa 50:1; Psa 113:3; Isa 59:19; Mal 1:11). This deliverance is first effected through the Messiah. This is indisputably evident from the words, “I bring them to Jerusalem,” by which of course we cannot understand the earthly Jerusalem, since that would not furnish space enough for the Jews scattered throughout all the world, but the open and enlarged Jerusalem mentioned in Zec 2:8, i.e., the Messianic kingdom of God. Then will those who have been gathered together out of all the countries of the earth become in truth God’s nation. Israel was the nation of Jehovah, and Jehovah was also Israel’s God from the time of the establishment of the old covenant at Sinai (Exodus 24). This relation is to be restored in the future, “in truth and righteousness.” This is the new feature by which the future is to be distinguished from the present and the past. The words “in truth and righteousness” belong to the two clauses, “they shall be” and “I will be.” For the fact itself, compare Hos 2:21-22; and for the expression, Isa 48:1 and 1Ki 3:6.

Zec 8:9-10

After these promises the prophet admonishes the people to be of good courage, because the Lord will from henceforth bestow His blessing upon them. Zec 8:9. “Thus saith Jehovah of hosts, Let your hands be strong, ye that hear in these days these words from the mouth of the prophets, on the day that the foundation of the house of Jehovah of hosts was laid, the temple, that it may be built. Zec 8:10. For before those days there were no wages for the men, and no wages of cattle; and whoever went out and in had no peace because of the oppressor: and I drove all men, one against the other. Zec 8:11. But now I am not as in the former days to the remnant of this people, is the saying of Jehovah of hosts. Zec 8:12. But the seed of peace, the vine, shall yield its fruit, and the land shall yield its produce, and the heaven give its dew; and to the remnant of this people will I give all this for an inheritance.” Having the hands strong, is the same as taking good courage for any enterprise (thus in Jdg 7:11; 2Sa 2:7, and Eze 22:14). This phrase does not refer specially to their courageous continuation of the building of the temple, but has the more general meaning of taking courage to accomplish what the calling of each required, as Zec 8:10-13 show. The persons addressed are those who hear the words of the prophets in these days. This suggests a motive for taking courage. Because they hear these words, they are to look forward with comfort to the future, and do what their calling requires. The words of the prophets are the promises which Zechariah announced in Zec 8:2-8, and his contemporary Haggai in ch. 2. It will not do to take the plural נביאים in a general sense, as referring to Zechariah alone. For if there had been no prophet at that time beside Zechariah, he could not have spoken in general terms of prophets. By the defining phrase, who are or who rose up at the time when the foundation of the temple was laid, these prophets are distinguished from the earlier ones before the captivity (Zec 7:7, Zec 7:12; Zec 1:4), and their words are thereby limited to what Haggai and Zechariah prophesied from that time downwards. בּיום does not stand for מיּום (Hitzig), but yōm is used in the general sense of the time at which anything does occur or has occurred. As a more precise definition of יום יסּד the word להבּנות is added, to show that the time referred to is that in which the laying of the foundation of the temple in the time of Cyrus became an eventful fact through the continuation of the building. In Zec 8:10. a reason is assigned for the admonition to work with good courage, by an exhibition of the contrast between the present and the former times. Before those days, sc. when the building of the temple was resumed and continued, a man received no wages for his work, and even the cattle received none, namely, because the labour of man and beast, i.e., agricultural pursuits, yielded no result, or at any rate a most meagre result, by no means corresponding to the labour (cf. Hag 1:9, Hag 1:9-11; Hag 2:16, Hag 2:19). The feminine suffix attached to איננּה refers with inexactness to the nearest word הבּהמה, instead of the more remote שׂכר (cf. Ewald, §317, c). In addition to this, on going out and coming in, i.e., when pursuing their ordinary avocations, men came everywhere upon enemies or adversaries, and therefore there was an entire absence of civil peace. הצּר is not an abstract noun, “oppression” (lxx, Chald., Vulg.), but a concrete, “adversary,” oppressor, though not the heathen foe merely, but, as the last clause of Zec 8:10 shows, the adversaries in their own nation also. In ואשׁלּח the ו is not a simple copula, but the ו consec. with the compensation wanting, like wa'agaareesh in Jdg 6:9 (cf. Ewald, §232, h); and שׁלּח, to send, used of a hostile nation, is here transferred to personal attacks on the part of individuals.

Zec 8:11-12

But now the Lord will act differently to His remaining people, and bless it again with a fruitful harvest of the fruits of the field and soil. כּי in Zec 8:12, “for,” after a negative clause, “but.” זרע השּׁלום, not the seed will be secure (Chald., Pesh.), but the seed of peace, viz., the vine. This is so designated, not because there is a berâkhâh in the grape (Isa 65:8); but because the vine can only flourish in peaceful times, and not when the land is laid waste by enemies (Koehler). On the words which follow, compare Lev 26:4., Psa 67:7; Hag 1:10; Hag 2:19. “Future abundance will compensate for the drought and scarcity of the past” (Jerome).

Zec 8:13

The whole blessing is finally summed up in one expression in Zec 8:13 : “And it will come to pass, as ye were a curse among the nations, O house of Judah and house of Israel, so will I endow you with salvation, that ye may be a blessing. Fear not, let your hands be strong.” The formula, to be a curse among the nations, is to be interpreted according to Jer 24:9; Jer 25:9; Jer 42:18; 2Ki 22:19, as equivalent to being the object of a curse, i.e., so smitten by God as to serve as the object of curses. In harmony with this, the phrase to “become a blessing” is equivalent to being so blessed as to be used as a benedictory formula (cf. Gen 48:22; Jer 29:22). This promise is made to the remnant of Judah and Israel, and therefore of all the twelve tribes, who are to become partakers of the future salvation in undivided unity (cf. Zec 9:10, Zec 9:13; Zec 10:6; Zec 11:14). Israel is therefore to look forward to the future without alarm.

Zec 8:14-17

The ground upon which this promise rests is given in Zec 8:14 and Zec 8:15, and it is closed in Zec 8:16 and Zec 8:17 by the addition of the condition upon which it is to be fulfilled. Zec 8:14. “For thus saith Jehovah of hosts: As I thought to do evil to you, when your fathers were angry with me, saith Jehovah of hosts, and repented not; Zec 8:15. So have I purposed again in these days to do good to Jerusalem and to the house of Judah. Fear ye not. Zec 8:16. These are the words that ye are to do: speak truth every one to his neighbour; truth and judgment of peace judge ye in your gates. Zec 8:17. And let not one devise the evil of his neighbour, and love not the oath of deceit: for all this, I hate it, is the saying of Jehovah.” As the time of punishment by exile came upon Israel through the decree of God, so is it now a decree of the Lord to show good to Judah. In שׁבתּי זממתּי the שׁבתּי takes the place of the adverbial idea “again.” The people have therefore no need to fear, if they are only diligent in practising truth, righteousness, and love to their neighbour. God required the same of the fathers (Zec 7:9-10). Mishpat shâlōm is such an administration of justice as tends to promote peace and establish concord between those who are at strife. “In your gates,” where courts of justice were held (cf. Deu 21:19; Deu 22:15, etc.). The את before כּל־אלּה in Zec 8:17 may be accounted for from a kind of attraction, inasmuch as by the insertion of אשׁר the object “all this” is separated from the verb, to bring it out with emphasis: “As for all this, it is what I hate.” Compare the similar use of 'ēth in Hag 2:5, and Ewald, §277, d.

Zec 8:18-19

The last word of God gives, in connection with what precedes, the direct answer to the inquiry concerning the fast-days, and consists of three sayings, Zec 8:19, Zec 8:20, and Zec 8:23, of which the second and third explain the contents of the first more clearly. Zec 8:18 is the same as Zec 8:1 and Zec 8:7 and Zec 4:8. Zec 8:19. “Thus saith Jehovah of hosts: The fasting of the fourth, and the fasting of the fifth, and the fasting of the seventh, and the fasting of the tenth (months), will become pleasure and joy to the house of Judah, and good feasts. But truth and peace ye should love.” On the fast-days mentioned, compare the exposition of Zec 7:3. These fast-days the Lord will turn into days of joy and cheerful feast-days - namely, by bestowing upon them such a fulness of salvation, that Judah will forget to commemorate the former mournful events, and will only have occasion to rejoice in the blessings of grace bestowed upon it by God; though only when the condition mentioned in Zec 8:16 and Zec 8:17 has been fulfilled.Luther aptly observes: “Keep only what I command, and let fasting alone. Yea, if ye keep my commandments, not only shall such fasts be over and come to an end; but because I will do so much good to Jerusalem, all the affliction, for which ye have chosen and kept such fasting, shall be so forgotten, that ye will be transported with joy when ye think of your fasting, and of the heart’s grief on account of which ye fasted for the time,” etc.

Zec 8:20-22

Zec 8:20. “Thus saith Jehovah of hosts: Yet will nations come, and inhabitants of many cities. Zec 8:21. And the inhabitants of one (city) will go to another, and say, 'We will go, go away, to supplicate the face of Jehovah, and to seek Jehovah of hosts.' 'I will also go.' Zec 8:22. And many peoples and strong nations will come, to seek Jehovah of hosts in Jerusalem, and to supplicate the face of Jehovah.” These verses do not announce a further or second glorification, which God has designed for His people, but simply indicate the nature and magnitude of the salvation appointed for Israel, through which its fast-days will be turned into days of joy. Hitherto Israel had kept days of mourning and fasting on account of the destruction of Jerusalem and the temple; but in the future the Lord will so glorify His city and His house, that not only will Israel keep joyful feasts there, but many and strong heathen nations will go to the house of God, to seek and worship the God of hosts. עד is used with emphasis, so that it resembles a sentence: “It will still come to pass, that,” etc. This is how אשׁר in Zec 8:21 and Zec 8:23 is to be taken, and not as the introduction to the saying preceded energetically by עד, for which Hitzig is wrong in referring to Mic 6:10. For the fact itself, compare Mic 4:1., Isa 2:2., Jer 16:19. In Zec 8:21 the thought is individualized. The inhabitants of one city call upon those of another. נלכה הלוך, “we will go to supplicate,” etc.; and the population of the other city responds to the summons by saying, “I also will go.” חלּות את־פּני, as in Zec 7:2.

Zec 8:23 “Thus saith Jehovah of hosts: In those days ten men out of all languages of the nations take hold; they will take hold of the skirt of a Jewish man, saying, We will go with you; for we have heard God is with you.” Not only will the heathen then flow to Jerusalem to seek the God of Israel, but they will crowd together to Israel and Judah to be received into fellowship with them as a nation. Ten men from the heathen nations to one Jewish man: so great will be the pressure of the heathen. Ten is used as an indefinite number, denoting a great and complete multitude, as in Gen 31:7; Lev 26:26; Num 14:22, and 1Sa 1:8. For the figure, compare Isa 4:1. והחזיקוּ is a resumption of יחזיקוּ in the form of an apodosis. The unusual combination כּל לשׁנות הגּוים, “all the tongues of the nations,” is formed after Isa 66:18 (הגּוים והלּשׁנות, “all nations and tongues,” i.e., nations of all languages), and on the basis of Gen 10:20 and Gen 10:31. For נלכה עמּכם, compare Rth 1:16; and for אלהים עמּכם, 2Ch 15:9.

The promise, that the Lord would change the fast-days in the future into days of rejoicing and cheerful feasts, if Israel only loved truth and peace (Zec 8:20), when taken in connection with what is said in Zec 7:5-6 concerning fasting, left the decision of the question, whether the fast-days were to be given up or to be still observed, in the hands of the people. We have no historical information as to the course adopted by the inhabitants of Judah in consequence of the divine answer. All that we know is, that even to the present day the Jews observe the four disastrous days as days of national mourning. The talmudic tradition in Rosh-hashana (f. 18, a, b), that the four fast-days were abolished in consequence of the answer of Jehovah, and were not restored again till after the destruction of the second temple, is not only very improbable, but is no doubt erroneous, inasmuch as, although the restoration of the days for commemorating the destruction of Jerusalem and the burning of the temple could easily be explained, on the supposition that the second destruction occurred at the same time as the first, it is not so easy to explain the restoration of the fast-days in commemoration of events for which there was no link of connection whatever in the destruction of Jerusalem by the Romans. In all probability, the matter stands rather thus: that after the receipt of this verbal answer, the people did not venture formally to abolish the fast-days before the appearance of the promised salvation, but let them remain, even if they were not always strictly observed; and that at a later period the Jews, who rejected the Messiah, began again to observe them with greater stringency after the second destruction of Jerusalem, and continue to do so to the present time, not because “the prophecy of the glory intended for Israel (Zec 8:18-23) is still unfulfilled” (Koehler), but because “blindness in part is happened to Israel,” so that it has not discerned the fulfilment, which commenced with the appearance of Christ upon earth.

Encouraging Prospects. (b. c. 517.)

1 Again the word of the Lord of hosts came to me, saying, 2 Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. 3 Thus saith the Lord ; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. 4 Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. 5 And the streets of the city shall be full of boys and girls playing in the streets thereof. 6 Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. 7 Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; 8 And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the desolations of their pleasant land, which was the effect of their fathers' disobedience; but because he designed to bring them to repentance, not to drive them to despair, he here sets before them the great things God had in store for them, encouraging them hereby to hope that their case of conscience would shortly determine itself and that God's providence would as loudly call them to joy and gladness as ever it called them to fasting and mourning. It is here promised,

I. That God will appear for Jerusalem, and will espouse and plead her cause. 1. He will be revenged on Zion's enemies (v. 2): I was jealous for Zion, or of Zion; that is, "I have of late been heartily concerned for her honour and interests, with great jealousy. The great wrath that was against her (ch. vii. 12) now turns against her adversaries. I am now jealous for her with great fury, and can no more bear to have her abused in her afflictions than I could bear to be abused by her provocations." This he had said before (ch. i. 14, 15), that they might promise themselves as much from the power of his anger, when it was turned for them, as they had felt from it when it was against them. The sins of Zion were her worst enemies, and had done her the most mischief; and therefore God, in his jealousy for her honour and comfort, will take away her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be resident in Zion's palaces (v. 3): "I have returned to Zion, after I had seemed so long to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly." This secures to them the tokens of his presence in his ordinances and the instances of his favour in his providences.

II. That there shall be a wonderful reformation in Jerusalem, and religion, in the power of it, shall prevail and flourish there. "Jerusalem, that has dealt treacherously both with God and man, shall become so famous for fidelity and honesty that it shall be called and known by the name of a city of truth, and the inhabitants of it shall be called children that will not lie. The faithful city has become a harlot (Isa. i. 21), but shall now become a faithful city again, faithful to the God of Israel and to the worship of him only." This was fulfilled; for the Jews after the captivity, though there was much amiss among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared from idols and consecrated to God, and not, as it had been, the mount of corruption, 2 Kings xxiii. 13. Note, The city of God ought to be a city of truth and the mountain of the Lord of hosts a holy mountain. Those that profess religion, and relation to God, must study to adorn their profession by all instances of godliness and honesty.

III. That there shall be in Jerusalem a great increase of people, and all the marks and tokens of a profound tranquillity, When it has become a city of truth and a mountain of holiness, it is then peaceable and prosperous, and every thing in it looks bright and pleasant. 1. You may look with pleasure upon the generation that is going off the stage, and see them fairly quitting it in the ordinary course of nature, and not driven off from it by war, famine, or pestilence (v. 4): In the streets of Jerusalem, that had been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old men and old women, who have not been cut off by untimely deaths (either through their own intemperance or God's vengeance), but have the even thread of their days spun out to a full length; they shall feel no distemper but the decay of nature, and go to their grave in a full age, as a shock of corn in his season. They shall have every one his staff in his hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of his staff, Heb. xi. 21. Old age needs a support, and should not be ashamed to use it, but should furnish itself with divine graces, which will be the strength of the heart and a better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to those that wear it, so it is to the places where they live. It is a graceful thing to a city to see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but of the prevalence of virtue and the suppression and banishment of those many vices which cut off the number of men's months in the midst; it is a sign, not only that the climate is temperate, but that the people are so. 2. You may look with as much pleasure upon the generation that is rising up in their room (v. 5): The streets of the city shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall be blessed with a multitude of children; their families shall increase and multiply, and replenish the city, which was an early product of the divine blessing, Gen. i. 28. Happy the man, happy the nation, whose quiver is full of these arrows! They shall have of both sexes, boys and girls, in whom their families shall afterwards be joined, and another generation raised up. (2.) That their children shall be healthful, and strong, and active; their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their pleasant playing age; let us not grudge it to them; much good may it do them and no harm. Evil days will come time enough, and years of which they will say that they have no pleasure in them, in consideration of which they are concerned not to spend all their time in play, but to remember their Creator. (3.) That they shall have great plenty, meat enough for all their mouths. In time of famine we find the children swooning as the wounded, in the streets of the city, Lam. ii. 11, 12. If they are playing in the streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified with the alarms of war, but enjoy a perfect security. There shall be no breaking in of invaders, no going out of deserters, no complaining in the streets (Ps. cxliv. 14); for, when there is playing in the streets, it is a sign that there is little care or fear there. Time was when the enemy hunted their steps so closely that they could not go in their streets (Lam. iv. 18), but now they shall play in the streets and fear no evil. (5.) That they shall have love and peace among themselves. The boys and girls shall not be fighting in the streets, as sometimes in cities that are divided into factions and parties the children soon imbibe and express the mutual resentments of the parents; but they shall be innocently and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That the sports and diversions used shall be all harmless and inoffensive; the boys and girls shall have no other play than what they are willing that persons should see in the streets, no play that seeks corners, no playing the fool, or playing the wanton, for it is the mountain of the Lord, the holy mountain, but honest and modest recreations, which they have no reason to be ashamed of. (7.) That childish youthful sports shall be confined to the age of childhood and youth. It is pleasing to see the boys and girls playing in the streets, but it is ill-favoured to see men and women playing there, who should fill up their time with work and business. It is well enough for children to be sitting in the market-place, crossing questions (Matt. xi. 16, 17), but it is no way fit that men, who are able to work in the vineyard, should stand all the day idle there, Matt. xx. 3.

IV. That the scattered Israelites shall be brought together again from all parts whither they were dispersed (v. 7): "I will save my people from the east country, and from the west; I will save them from being lost, or losing themselves, in Babylon, or in Egypt, or in any other country whither they were driven." They shall neither be detained by the nations among whom they sojourn nor shall they incorporate with them; but I will save them, will separate them, and will bring them to their own land again; by the prosperity of their land I will invite them back, and at the same time incline them to return; and they shall dwell in the midst of Jerusalem, shall choose to dwell there, because it is the holy city, though, upon many other accounts, it was more eligible to dwell in the country; and therefore we find (Neh. xi. 2) that the people blessed all the men who willingly offered themselves to dwell at Jerusalem.

V. That God would renew his covenant with them, would be faithful to them and make them so to him: They shall be my people and I will be their God. That is the foundation and crown of all these promises, and is inclusive of all happiness. They shall obey God's laws, and God will secure and advance all their interests. This contract shall be made, shall be new-made, in truth and in righteousness. Some think that the former denotes God's part of the covenant (he will be their God in truth, he will make good all his promises of favour to them) and the latter man's part of the covenant—they shall be his people in righteousness, they shall be a righteous people and shall abound in the fruits of righteousness, and shall not, as they have done, deal treacherously and unjustly with their God. See Hos. ii. 19, 20. God will never leave nor forsake them in a way of mercy, as he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were fulfilled in the flourishing state of the Jewish church, for some ages, between the captivity and Christ's time; they were to have a further and a fuller accomplishment in the gospel-church, that heavenly Jerusalem, which is from above, is free, and is the mother of us all; but the fullest accomplishment of all will be in the future state.

All these precious promises are here ratified, and the doubts of God's people silenced, with that question (v. 6): "If it be marvellous in the eyes of this people, should it be marvellous in my eyes? If it seem unlikely to you that ever Jerusalem should be thus repaired, should be thus replenished, is it therefore impossible with God?" The remnant of this people (and God's people in this world are but a remnant), being few and feeble, thought all this was too good news to be true, especially in these days, these difficult days, these cloudy and dark days. Considering how bad the times are, it is highly improbable, it is morally impossible, they should ever come to be so good as the prophet speaks. How can these things be? How can dry bones live? But should it therefore appear so in the eyes of God? Note, We do both God and ourselves a deal of wrong if we think that, when we are nonplussed, he is so, and that he cannot get over the difficulties which to us seem insuperable. With men this is impossible; but with God all things are possible; so far are God's thoughts and ways above ours.

Encouraging Prospects. (b. c. 517.)

9 Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. 10 For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. 11 But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. 12 For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things. 13 And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong. 14 For thus saith the Lord of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the Lord of hosts, and I repented not: 15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not. 16 These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates: 17 And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the Lord .

God, by the prophet, here gives further assurances of the mercy he had in store for Judah and Jerusalem. Here is line upon line for their comfort, as before there was for their conviction. These verses contain strong encouragements with reference to the difficulties they now laboured under. And we may observe,

I. Who they were to whom these encouragements did belong—to those who, in obedience to the call of God by his prophets, applied in good earnest to the building of the temple (v. 9): "Let your hands be strong, that are busy at work for God, you that hear in these days these words by the mouth of the prophets, and are not disobedient to them as your fathers were, in the former days, to the words of those prophets that were sent to them. You may take the comfort of the promises, and shall have the benefit of them, who have obeyed the precepts given you in the day that the foundation of the house of the Lord was laid, when you were told that, having begun with it, you must go on, that the temple might be built; God told you that you must go on with it, and you have laboured hard at it for some time, in obedience to the heavenly vision. Now you are those whose hands must be strengthened and whose hearts must be comforted, with these precious promises; to you is the word of this consolation sent." Note, Those, and those only, that are employed for God, may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy; and those who avoid their fathers' faults, not only cut off the entail of the curse, but have it turned into a blessing.

II. What the discouragements were which they had hitherto laboured under, v. 10. These are mentioned as a foil to the blessings God was now about to bestow upon them, to make them appear the more strange, to the glory of God, and the more sweet, to their comfort. The truth was the times had long been very bad, and the calamities and difficulties of them were many and great. 1. Trade was dead; there was nothing to be done and therefore nothing to be got. Before these days of reformation began there was no hire for man, nor any hire for beasts. The fruits of the earth (though it had long lain fallow, and therefore, one would think, should have been the more fertile) were thin and poor, so that the husbandman had no occasion to hire harvest people to reap his corn, nor teams to carry it home, for he could be scarcely said to have any. Merchants had no goods to import or export, so that they needed not to hire either men or beasts; hence the poor people, who lived by their labour, had no way of getting bread for themselves and their families. 2. Travelling was dangerous, so that all commerce both by sea and land was cut off; nay, none durst stir abroad so much as to visit their friends, for their was no peace to him that went out, or came in, because of the affliction. The Samaritans, and Ammonites, and their other evil neighbours, made inroads upon them in small parties, and seized all they could lay their hands on; the roads were infested with highwaymen, and both city and country with housebreakers; so that neither men's persons nor their goods were safe at home or abroad. 3. There was no such thing as friendship or good neighbourship among them: I set all men every one against his neighbour. In this there was a great deal of sin, for these wars and fightings came from men's lust, and this God was not the author of; but there was in it a great deal of misery also, and so God was in it a just avenger of their disobedience to him; because they were of an evil spirit towards him, a spirit of contradiction to his laws, God sent among them an evil spirit, to make them vexatious one to another. Those that throw off the love of God forfeit the comfort of brotherly love.

III. What encouragement they shall now have to proceed in the good work they are about, and to hope that it shall yet be well with them: "Thus and thus you have been harassed and afflicted, but now God will change his way towards you, v. 11. Now that you return to your duty God will comfort you according to the time that he has afflicted you; the ebbing tide shall flow again." 1. God will not proceed in his controversy with them; I will not be to them as in the former days. Note, It is with us well or ill according as God is to us; for every creature is that to us which he makes it to be. And, if we walk not contrary to God as in the former days, he will not walk contrary to us as in the former days; for it is only with the froward that he will wrestle. 2. They shall have great plenty and abundance of all goods things (v. 12): The seed sown shall be prosperous, and yield a great increase; the vine shall give her fruit, which makes glad the heart, and the ground its products, which strengthen the heart; they shall have all they can desire, not only for necessity, but for ornament and delight. The heavens shall give their dew, without which the earth would not yield her increase, which is a constant intimation to us of the beneficence of the God of heaven to men on earth and of their dependence on him. It is said of a sweeping rain that it leaves no food (Prov. xxviii. 3); but here the gentle dew waters the earth, that it may give seed to the sower and bread to the eater. And thus God will cause the remnant of this people to possess all these things. They are but a remnant, a residue, very few, one would think scarcely worth looking after; but, now that they are at work for God, he will take care that they shall want nothing which is fit for them. This confirms what the prophet's colleague had said, a little before (Hag. ii. 16, 19), From this day will I bless you. Note, God's people, that serve him faithfully, have great possessions. "All is yours, for you are Christ's." 3. They shall recover their credit among their neighbours (v. 13): You were a curse among the heathen. Every one censured and condemned them, spoke ill of them, and wished ill to them, upon the account of the great disgrace that they were under; some think that they were made a form of execration, so that if a man would load his enemy with the heaviest curse he would say, God make thee like a Jew! "But now, I will save you, and you shall be a blessing. Your restoration shall be as much taken notice of to your honour as ever your desolation and dispersion were to your reproach; you shall be applauded and admired as much as ever you were vilified and run down, shall be courted and caressed as much as ever you were slighted and abandoned." Most men smile or frown upon their neighbours according as Providence smiles or frowns upon them; but those whom God plainly blesses as his own, shows favour to and puts honour upon, we ought also to respect and be kind to. The blessed of the Lord are the blessing of the land, and should be so accounted by us. This is here promised to the house both of Israel and Judah; for many of the ten tribes returned out of captivity with the two tribes, and shared with them in those blessings; and, it is probable, besides what came at first, many, very many, flocked to them afterwards, when they saw their affairs take this turn. 4. God himself will determine to do them good, v. 14, 15. All their comforts take rise from the thoughts of the love that God had towards them, Jer. xxix. 11. Compare these promises with the former threatenings. (1.) When they provoked him to anger with their sins, he said that he would punish them, and so he did; it was his declared purpose to bring destroying judgments upon them, and, because they repented not of their rebellions against him, he repented not of his threatenings against them, but let the sentence of the law take its course. Note, God's punishing sinners is never a sudden and hasty resolve, but is always the product of thought, and there is a counsel in that part of the will of God. If the sinner turn not, God will not turn. (2.) Now that they pleased him with their services; he said that he would do them good; and will he not be as true to his promises as he was to his threatenings? No doubt he will: "So again have I thought to do well to Jerusalem in those days, when you begin to hearken to the voice of God speaking to you by his prophets; and these thoughts also shall be performed."

IV. The use they are to make of these encouragements.

1. Let them take the comfort which these promises give to them: Fear you not (v. 15); let your hands be strong (v. 9); and both together (v. 13), Fear not, but let your hands be strong. (1.) The difficulties they met with in their work must not drive them from it, nor make them go on heavily in it, for the issue would be good and the reward great. Let this therefore animate them to proceed with vigour and cheerfulness. (2.) The dangers they were exposed to from their enemies must not terrify them; those that have God for them, engaged to do them good, need not fear what man can do against them.

2. Let them do the duty which those promises call for from them, v. 16, 17. The very same duties which the former prophets pressed upon their fathers from the consideration of the wrath threatened (ch. vii. 9, 10) this prophet presses upon them from the consideration of the mercy promised: "Leave it to God, to perform for you what he has promised, in his own way and time, but upon condition that you make conscience of your duty. These are the things then that you shall do; this is your part of the covenant; these are the articles which you are to perform, fulfil, and keep, that you may not put a bar in your own door and stop the current of God's favours." (1.) "You must never tell a lie, but always speak as you think, and as the matter is, to the best of your knowledge: Speak you every man the truth to his neighbour, both in bargains and in common converse; dread every word that looks like a lie." This precept the apostle quotes (Eph. iv. 25), and backs it with this reason, We are members one of another. (2.) Those that are entrusted with the administration of public justice must see to it, not only that none be wronged by it, but that those who are wronged be righted by it: Execute the judgment of truth and peace in your gates. Let the judges that sit in the gates in all their judicial proceedings have regard both to truth and to peace; let them take care to do justice, to accommodate differences, and to prevent vexatious suits. It must be a judgment of truth in order to peace, and making those friends that were at variance, and a judgment of peace as far as is consistent with truth, and no further. (3.) No man must bear malice against his neighbour upon any account; this is the same with what we had ch. vii. 10. We must not only keep our hands from doing evil, but we must watch over our hearts, that they imagine not any evil against our neighbour, Prov. iii. 29. Injury and mischief must be crushed in the thought, in the embryo. (4.) Great reverence must be had for an oath, and conscience made of it: "Never take a false oath, nay, love no false oath; that is, hate it, dread it, keep at a distance from it. Love not to impose oaths upon others, lest they swear falsely; love not that any should take a false oath for your benefit, and forswear themselves to do you a kindness." A very good reason is annexed against all these corrupt and wicked practices: "For all these are things that I hate, and therefore you must hate them if you expect to have God your friend." These things here forbidden are all of them found among the seven things which the Lord hates, Prov. vi. 16-19. Note, We must forbear sin, not only because God is angry at it, and therefore it is dangerous to us, but because he hates it, and therefore it ill becomes us and is a very ungrateful thing.

Encouraging Prospects. (b. c. 517.)

18 And the word of the Lord of hosts came unto me, saying, 19 Thus saith the Lord of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace. 20 Thus saith the Lord of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: 21 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord , and to seek the Lord of hosts: I will go also. 22 Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord . 23 Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.

These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.

I. That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, v. 19. This is a direct answer to the enquiry concerning their fasts, ch. vii. 3. Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa. lxvi. 10. The inference from this promise is, "Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts."

II. That a great accession should be made to the church by the conversion of many foreigners, v. 20-23. This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour's time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets (Rom. xvi. 26), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,

1. Who they are that shall be added to the church—people, and the inhabitants of many cities (v. 20); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations (v. 22), some of all languages, v. 23. By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev. vii. 9.

2. How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts (v. 21); and, to show that this is the main matter in which their conversion consists, it is repeated (v. 22): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church. (1.) They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him. (2.) They are such as pray before the Lord,—such as make conscience, and make a business, of the duty of prayer,—such as dare not, would not, for all the world, live without it,—such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him. (3.) They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.

3. How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it (v. 21): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates, (1.) That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies. (2.) That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: "Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous." (3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company (Ps. lv. 14), with the multitude (Ps. xlii. 4), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Ps. cxxii. 1. As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, "Do you go, and I will stay at home;" but, "Do you go, and I will go with you." "A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it."

4. Upon what inducement they shall join themselves to the church, not for the church's sake, but for his sake who dwells in it (v. 23): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus, John xii. 21. Note, It is the privilege of the saints that they have God with them, have him among them—the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.

CHAP. VIII.

Verſe 1. AGain, the word of the Lord of Heſts] As for reprehenſion in the former chapter, ſo for conſolation in this: that they might not be diſcouraged, or ſay as once they did, There is no hope: but lifting up the hands which hung down, and the feeble knees, they might go on to lay the laſt ſtone with joy. To which end alſo no leſſe then 18. ſeverall times in this one chapter God is ſtiled the Lord of Hoſts: that reſting upon Gods Power, and Goodneſſe, (whereof they are aſſured by many precious promiſes) as upon the Jachin and Bozez, the two main pillars of a Chriſtians faith, they might have ſtrong conſolation.

Came to me] See the Note on chap. 7.8.

Verſe 2. I was zealous for Zion] See the Note on chap. 1.14. Jealous as an husband, zealous as a loving Father: for, Non amat qui non zelat, ſaith Auguſtine; and a Father being rebuked by ſome for his exceeding forwardneſſe for his friend, anſwered, Ego aliter amare non didici, I know not how to love any otherwiſe then earneſtly. God therefore to aſcertaine his people of the truth of the enſuing promiſes, and to cure their unbelief, lets them know that all this he will do for them of his free grace without their deſert. As at firſt he loved them meerly becauſe he loved them Deut. 7.7, 8. ſo out of the ſame love, he will beſtow upon them all the good things here mentioned. See the like Eſay 9.6, 7. where after a ſweet deſcription of Chriſt, his kingdome, and Benefits, he concludes all with The zeal (that is the tender love and free grace) of the Lord of Hoſts will performe this. Feare ye not, So 2 Sam. 7. 21. For thy words ſake, that is, for thy Chriſts ſake, and according to thine own heart haſt thou done all theſe things which thou hadſt promiſed. According to thine own heart, that is, ex mero motu, out of pure and unexcited love, or zeal, which is the top of all the affections, and the heate of the heart.

Verſe 3. I am returned unto Zion] After a long abſence, as it may ſeem by the late troubles, and that diſmall diſperſion chap. 7.14. God was gone aſide and returned to his place, till they ſhould acknowledge, their offence, and ſeek his face: in their affliction, ſaid He, they will ſeek me early. Neither was he fruſtrated as appeareth Hoſ. 5.15. with 6.1. Come and let us return unto the Lord, ſay they; Do ſo: and then I will come againe unto you as the raine, as the later and former raine unto the earth, with a Cornu-copia of peace, plenty and proſperity. Neither this only will I do as a ſtranger in the land, or as a way-faring man that tarrieth for a night.

but I will dwell in the middeſt of Ieruſalem] My Shechinaeh, Ier. 14.8. or ſetled habitation ſhall be in the middeſt of it, ſc. in my Temple there ſcituated. Maimonides ſaith, that the Hebrew word here uſed ſignifieth continuationem ſtationis, a ſure and ſetled abode; ſuch as was that of the God-head of Chriſt in his Manhood. For the Word was made fleſh and dwelt amongſt us, [non-Latin text not transcribed]. The word ſeemea to be made of this Shacan in the Text.

and Ieruſalem ſhall be called a city of truth] A faithfull city Eſay 1.17. A Verona rightly ſo called: a place where the ſincere ſervice of the true God is ſet up and practiſed: [non-Latin text not transcribed]. in oppoſition to other cities (ſuch as Athens was, wholy given to idolatry Act. 17.16.) that went a whoring after lying vanities, and ſo forſook their own mercies Ioh. 2.8.

and the Mountain of the Lord of Hoſts, the holy mountaine] This and the former clauſe may ſafely and fitly be extended to the holy Catholike Church of the new Teſtament alſo: whereof Jeruſalem and the Mount Moriah, whereon the Temple ſtood, were Figures. The Rabbines themſelves expect the good things here promiſed to be performed when their Meſſias ſhall come, quem tantis vlulatibus expoſcunt.

Verſe 4. There ſhall yet old men and old women dwell in the ſtreets of Ieruſalem] Becauſe the Ancient of dayes the juſt Lord is in the middeſt thereof Zeph 3.5.Iam. 1.17. and he will give every good gift and perfect giving, that is, both Temporall and Spirituall. The F[illegible: 1 letter]ther of lights will be to His both a Sun and a Shield: and no good th[illegible: 1 letter]ng will he withhold from them that walk uprightly Pſal. 14.11. Godlneſſe hath the promiſes of both lives 1 Tim. 4.8. Chriſt is heire of all Heb. 1.2. and the Saints are his coheires Rom. Eſay 9.6. 8.17. He is the everlaſting father, and withall the Prince of [illegible: 1 letter]eace: his Children and ſubject[illegible: 1 letter] ſhall have both the upper and nether ſpring, both the bleſſing of the right hand (ſprituall bleſſings in heavenly things in Chriſt Jeſus) and alſo of the left; Riches and honour, delight and pleaſure, life and length of dayes, peace and proſperity &c. Pro. 3.16, 17. and 8.18. Pſal. 112.2, 3. Deut. 28.

and every man with his ſtaff in his hand] his third leg, as they call it: q. d. they ſhall live ſo long that they ſhall need a ſtaff, a ſervant or a ſon (ſuch as Scipio was to his old decrepit father) to leane upon; becauſe the ſtrong men the legs ſhall bow themſelves, Eccleſ. 12.3. that is, bend and buckle under their burden. They ſhall not be cut off by the devouring ſword of warr, that ſlaughter-man of mankind, that layes hepes upon heapes, and by chain-bullets cuts its way through a heap of men at once, without reſpect of old or yong.

and the ſtreets of the city ſhall be full of boyes and girles] Lads and laſſed (as the Hebrew ſeemes to ſound) that mind little elſe but play, as if, with Leviathan, they had been made to ſport, or as thoſe people of Tombutum in Africa, who are ſaid to ſpend their whole time in ſinging and dancing. But this they could not do if the times were troubleſome, and the ſouldier at his boody play according to that of Abner 2 Sam. 2.14. Let the yong men now ariſe and play before us, that is, thruſt their ſwords in their fellowes ſider ver. 16.

Verſe 6. If it be marvelous in the eyes of the remnant of this people] Here the Lord graciouſly anſwereth the ſecret objection of theſe Iewes unbeleeving and miſgiving hearts. It is impoſſible, thought they, that theſe promiſes ſhould ever have their performance: they are ſure, too good to be true. This is the voice of carnall reaſon: it uſually tells a ſtory of impoſſibilities, and judgeth according to ſenſe, looketh upon Gods Iordan (as Naaman did) with Syrian eyes. But faith can mount higher and ſee farther: as a lark with a little eye getting aloft, can ſee that, which an Oxe, with a bigger eye, but being below on the ground, cannot. It is the nature of faith to look upon all things ſeiſable. I can do all things, ſaith ſhe, thorough Chriſt that ſtrengtheneth me. Is there any thing too hard for the Almighty? was to that an abſurd queſtion of theſe mens Anceſtours, Can he prepare a table for us in the wilderneſſe? God can do much more then he will do: but whatſoever he willeth that he doth both in heaven and earth. And if faith have but a promiſe to faſten upon, ſhe can beleeve God upon his bare word, without a pawn: and that both againſt ſenſe in things inviſible, and againſt reaſon in thing [illegible: 3 letters]red ble.

[illegible: 3 letters]uld it alſo be marvelous in mine eyes.] q. d. will ye meaſure me by your ſelves, and make my thoughts to be as your thoughts, my wayes as your wayes? there is no compartion. Abraham ca[illegible: 1 letter]ed not for the deadneſſe of his own body or his w[illegible: 1 letter]ves, but was ſtrong in faith, and gave God the glory of his power Rom. 4.20. This was it indeed that God himſelf minded him of when he ſaid unto him Gen. 17.1. I am God Almighty, walk before me and be uprihgt: q. d. Thou wilt never do the later unleſſe thou beleeve the former.

Verſe 7. Behold I will ſave my people from the Eaſt] This was in part (no doubt) litterally meant of the ſcattered Jewes: and fulfilled alſo, in thoſe five hundred yeers ſpace between the Captivity and Chriſt, though ſtories tell us not when and how: and ſhall be much more at their much-deſired converſion. For this is laid down for a generall rule, that all Evangelicall promiſes made to the Jewes, ſeeing they neither at firſt received the Goſpel, nor ever hitherto enjoyed that peace, plenty, and proſperity which theſe and ſuch like promiſes do purport, cannot but aime at ſomewhat that is yet to come. Albeit it cannot be denied but that the great and glorious things which in the height and excellency thereof are ſpoken particularly to them, do in their meaſure and degree appertaine in common to all the faithfull: and ſo in the New Teſtament are ordinarily applied.

Verſe 8. And I will bring them] and them they are ſure to be brought. For who hath reſiſted his will? he will breathe life into thoſe dead bones and fleſh ſhall cover them: he will make up thoſe two ſticks into one, and David his ſervant ſhall be king over them for ever Ezek. 37.

and they ſhall dwell in the midſt of Ieruſalem] They ſhall, they ſhall. O the Rhetoricke of God! O the certainty of the promiſes! what a monſtrous ſin is unbelief?

and they ſhall be my people, and I will be their God] This is a ſhort Goſpel: this is the ſumm of the covenant of Grace. Brevis & longa, planeque aurea eſt haec clauſula, as Pareus ſome-where ſpeakes of another Teat. This is a long and yet a ſhort clauſe: ſhort in ſound, long in ſenſe, but golden all over.

in truth and righeouſneſſe] I will be their God in truth] that is, in an aſſured performance of promiſe.

and they ſhall be my people in righteouſneſſe] That is, in obedience to my commandements. So here is the covenant renued in a mutuall ſtipulation.

Verſe 9. Let your hands be ſtrong] Having therefore theſe promiſes dearly beloved, let us take heart of grace againſt all occaſions of diſtruſt and feare:2 Cor. 7.1: let us up and be doing, that the Lord may be with us; Let us feare leſt ſuch a promiſe being left us, yea ſuch a bundle of promiſes as are contained in the New Covenant, any of you,Heb. 4.1. by ſhrinking from the ſervice, ſhould ſeem to come ſhort of it; or by faintly forwarding the Temple-work, ſhould loſe the things that he hath wrought,Eſay 35.3, 4. but that ye receive a full reward 2 Ioh. 8. ſtrengthen ye the weak hands and confirme the feeble knees. Say to them of a fearefull heart, Be ſtrong, feare not &c.2 Chr. 2[illegible: 1 letter].20. Say the ſame every man to himſelf, Encourage your ſelves in the Lord your God, as David did 1 Sam. 30.6. Beleeve the Prophets and ye ſhall proſper.

do ye not heare in theſe dayes theſe words by the mouth of the Prophets] my ſelf and Haggai? Iob 15.11. And ſhould the conſolation of God be ſmall unto you? will ye not truſt us whom you have alread tried? and take comfort by our words now, whom you have formerly found no liars.

Verſe 10.Ez 3. Iohn 2. Zach. 7. For before theſe dayes] ſc. during thoſe fourty and four yeers, wherein they ceaſed from the work, minding only their own houſes and managing their own affairs, their labour was unprofitable, their ſtate unquiet thorought forraine forragers, and homebred Malecontents.

there was no hire for man, nor any hire for beaſt] Nulla emolumenta laborum, Both man and beaſt did their parts, but to little purpoſe. Ludit qui ſterili ſemina mandat humoOvid. They ſowed much, and brought in little: they earned money, but put it into a bottomeleſſe bag Hag. 1.6. (See the Note there) the gaines did not countervaile the paines, the wages the work.

neither was there any peace to him that went out or came in] whether a man were within dores or without, he was in danger of the enemy (See the like 2 Chron. 15.5.) he did eat the bread of his ſoul in the perill of his life: being wholy at the enemies mercy,1 Sam. 24.19. which is mere cruelty. For if a man find his enemy, will he let him go away? ſaid Saul: I trow not, till he have his penniworth of him; as that Monſter of Millaine, as the bloody Papiſts in the Maſſacre of Paris, as the mercileſſe Spaniards on the harmeleſſe Indians, (fifty millions of whom they have murthered in forty two yeers, as Acoſta the Jeſuite teſtifieth) as Ptolomaeus, Lathur us king of Egypt on theſe poor lewes, thirty thouſand of whom he cruelly killed: and compelled the living to feed upon the fleſh of the dead: And laſtly as the Iewes themſelves, of whom Tacitus takes notice, and gives them this character, that there was miſericordia in promptu apud ſuos, ſed contra omnes alios hoſtile odium, that they were kind enough to their own, but cruel to all others, whom they look upon as Idolaters, and therefore think they may ſafely kill, as they did the Cyprians and Cyrenians in Tra[illegible: 1 letter]ans time to the number of 240000.Dio in Tra. thouſand? and as they ſtill do Chriſtians where they can without danger of being diſcovered: whom alſo they curſe in their daily prayers with a Maledic Domine Nazaraeis: and by whom they are every where ſo contemned and hated, that they are exiled out of the world, caſt out of many countries, and where they are ſuffered (as in Turkey) they are at every Eaſter in danger of death. For Biddulph telleth us, that if they ſtirr out of doors between Maundy-Thurſday at noon, and Eaſter-eve at night, the Chriſtians among whom they dwell will ſtone them: becauſe at that time they crucified our Saviour, derided and buffeted him.

for I ſet all men, every one againſt his neighbour] And I ſet, emiſi or commiſi, not permiſi or dimiſi, as the Vulgar hath it: I ſet on or ſent out, not I let or ſuffered all men. Gods holy hand hath a ſpeciall ſtroke in the Churches afflictions, whoſoever be the inſtrument. Herehin his all-diſpoſing Providence is not only permiſſive, but active.Eſay 45.7. I make peace and create evill, that is, warr and contention: which is called evill by a ſpecialty, as including all evills. Omega noſtrorum Mars eſt, Mars Alpha malorum. But is there evill in a city, and I have not done it? Am. 3.6. (for a puniſhment) ſent an evill ſpirit of diviſion and diſcord between Abimelech and the men of Shechem Iudg. 9.23. not by inſtilling any evill motions into their minds: but in a way of juſt revenge for their treachery and cruelty to Gideons family. This God doth 1. by letting looſe Satan upon them (that great kindle-coale, and makebate of the world) to raiſe jealouſies, heart-burnings and diſcontents between them. 2. By giving them up to the luſts and corruptions of their own wicked hearts. 3. By giving occaſions of enraging them more and more one againſt another. And here the wickedneſſe of theſe factions and fallings out is wholy from their luſts that warr in their members Iam. 4.1. and not at all of God, though his providence do concurr like as the ſtench of the dung hill riſeth not from the Sun, though the Sun-ſhine upon it be the occaſion of it.

every one againſt his neighbour] A ſad caſe, that common miſery ſhould not breed unity amongſt them: that neceſſity had not made them lay down their private enmities: that being vexed ſo by the common adverſary, they ſhould yet vex and interteare one another. Blowes enough were not dealt by the Samaritans, Ammonites, and other Malignants; but their own muſt add to the violence. Still Satan is thus buſy, and Chriſtians are thus malicious: that they muſt needs fall out by the way home, and give bloody-noſes too ſometimes. St. Iames calls upon ſuch to reſiſt the devil, that is, their unruly paſſions of rage and revenge,Iam. 4.1.[illegible: 1 letter]. wherewith the devill empeſtereth and embroileth their ſpirits; and, like your cockmaſters, ſets one to kill another, that at night he may feed upon both.

Verſe 11. But now I will not be unto the reſidue &c.] Now that the Temple is well-nigh perfected, and ſo the cauſe of my diſpleaſure removed; the matter you ſee is already well amended, and ſhall be yet better; for there is a ſeries, a concatenation of Gods mercies, like the links in a chaine, every former drawes on a future, if we break not the chaine by our unthankfullneſſe.Pſal. 11[illegible: 1 letter].16. The right hand of the Lord ſhall change all this ſaith Hope, when it is at worſt. Flebile principium melior fortuna ſequetur. As when, tis in better caſe, it ſaith, Return to thy reſt, O my ſoule, for the Lord hath dealt bountifully with thee. It is well for the preſent, and yet it will be better hereafter. Fury is not in God: or if at any time it ſeem to be,Pſal. 103.9. yet he will not alwaies chide, neither will he keep his anger for ever. It is with God in ſome ſort as it was with David, whoſe ſoule longed to go forth unto Abſalom: 2 Sam. 13.39. for he was comforted concerning Amnon, ſeeing he was dead. Let the Lord but ſee the rainbow of repentance appearing in our hearts, and he will preſently be pacified: well he may waſh us, but he will never drown us.

Verſe 12. For the ſeed ſhall be proſperous] Or, full and perfect, as the Chaldee hath it; it ſhall be fruitfull and yeeld a plentifull crop, ſuch as ſhall every way anſwer the deſire of the husbandman. Inſtead of your late ſcarcity (whereof See Hag. 1.9. with the Notes) you ſhall abound with plenty of all things,Act. 14.17. feeding of the fat, and drinking of the ſweet, and having your heart filled with food and gladneſſe, more particularly.

the vine ſhall give her fruit] ſo that ye ſhall ſwim in wine.

and the ground ſhall give her encreaſe] her full burden of the beſt; ſo that your floors ſhall ſwell, and your tables ſweat with ſweeteſt varieties.

and the heavens ſhall give their dew] that womb of the morning wherein the fruits are conceived.

and I will cauſe the remnant of this people to poſſeſſe all theſe things] whereas people are apt to attribute too much to meanes and ſecond cauſes of plenty and proſperity; God aſſumes the honour of all to himſelf. Raine and fruitfull ſeaſons are his gift Act. 14.17. And Hoſ. 2.22. he reſolveth the genealogie of corn and wine into himſelf. I will heare the heaven, and the heaven ſhall heare the earth &c. And both here, and elſewhere he giveth us to know, that the reward of religion is abundance of outward bleſſings: which yet are not alwayes entailed to godlineſſe (whatever Ieſuites tell us of the Churches proſperity and plenty, fetching her mark from the market) to the end that it may be admired for it ſelf, and not for theſe tranſitory trappings.

Verſe 13. As ye were a curſe among the heathen] The people of Gods wrath, and of his curſe Eſay 34.5. ahhorred and accurſed by all nations Ier. 24.9. laſtly a proverb and a pattern for any fearfull imprecation Ezek. 14.8. as thoſe that had the bloody wailes of Gods viſible vengeance on their backs, and (Cain-like) had his manifeſt mark upon their perſons and proceedings. The Turks at this day ſo hate the Jews for crucifying Chriſt, that they uſe to ſay in deteſtation of thing, I would I might d[illegible: 1 letter]e a [illegible: 1 letter]ew then; Let me be a Jew if I cozen thee &c. Such a taunt and a curſe this wretched people are ſtill. As they curſe Chriſt and his followers continually every day, ſo it comes into their bowels like water, and like oyl into their bones. Pſal. 10[illegible: 1 letter].18.

O houſe of Judah, and houſe of Iſrael] i. e. Beſides the two tribes of Judah and Ben[illegible: 1 letter]amin, diverſe of the ten tribes that revolted (for religion ſake) unto Judah were carried captive with them, and afterwards returned out of captivity alſo in their company. To them therefore, as well as to the houſe of Judah is made the promiſe. Twelve thouſand of theſe ten tribes returning are found by computation in that [illegible: 1 word] ſet down Ezra. 3.64. as the Jew-Doctours have concluded. There are that underſtand the words of the general converſion of all the Jews in the time of the Goſpel; and this may very well be, for ought that I ſee to the contrary.

ſo will [illegible: 1 word] you] Leſt you ſhould ſay in the language of Aſhdod, 1 Sam. [illegible: 1 letter].9. It is a chance, I will do it ſaith God.

and ye ſhall be a bleſſing] Not onely a name and praiſe as Zeph. 3.20 but a form to be uſed in bleſſing of others: ſuch as was that Ruth 4 11, 12. And not altogether unlike is that prayer of David Pſal. 119.132. Look thou upon me and be merciful unto me, as thou uſeſt to do unto thoſe that love thy Name.

ſow not, but let your ha[illegible: 1 letter]ds be ſtrong] Be not diffident, but diligent in well doing: in due ſeaſon you ſhall reap,Gal. [illegible: 1 letter] [illegible: 1 letter]. if you faine not. See the Note on verſe 9. [illegible: 1 letter]aſe feare expectorates and unmans us: baniſh it therefore, or ye will be betrayed by it.

Verſe 14. As I thought to puniſh you] He had promiſed to make them of a curſe a bleſſing, and here he ſhews them the cauſe of this change, namely, Gods better thoughts of them, and toward them, upon their return unto him. And becauſe they might haply think that their Fathers had hard meaſure; he tels them that their paniſhment was the fruit of their provocation. And whereas they might expect that God ſhould repent and relent toward them, He ſhewes here that He had repented ſo long, that He was even weary with repenting: and that he therefore. Jer 15.6. Crudelem [illegible: 1 letter]medicum intemperans ager facit. Mimus. as implacable, becauſe he found them incurable. Hence he reſolved as Ezek. 24.13. and would not be altered. Lo thou far theſe Jews had ſound and felt Gods fingers: and that in his menaces he had been as good as his word.

Verſe 15. So again have I thought] Sic converſus ſum. This change was not in God, but in the people, to whom He is now reſolved to ſhew mercy, and that from a gracious purpoſe and determination, ſuch as altereth not.

ſear ye no] Faith quelleth and killeth diſtruſtful fear: but awful dread it breedeth, ſeedeth, foſtereth and cheriſheth.

Verſe 16. Theſe are the things that ye ſhall do] Heb. Theſe are the words. God will not ſo do all good for his people, but that they ſhould reciprocate and do ſomthing for him by way of thankfulneſſe. Particularly; theſe are the words, or commands, that ye ſhall not onely know, but do. They are verba vivenda non legenda: as leſſons of Muſick muſt be practiſed, and a copy not read onely but written after.

ſpeak the truth every man to his neighbour] Let your words be few, and ponderous, Lie not in jeſt, leſt ye go to hell in earneſt. Let Socrates be your friend, and Plato: but the truth much more. Rather die then lie for any cauſe.

execuſe the judgment of truth and peace] That is, upright judgment pronounced or delivered with a calm and quiet minde: not angry,Jadicium pacis, d[illegible: 1 letter]ſt, placidum & rite compoſitum. Calv. Deut. 16.20. nor partial, nor of any diſtempered or toubled affection; ſuch as hatred, fear, favour &c. All that ſavours of ſelf ſhould be ſtrained out, and Iuſtice, Iuſtice, (as M[illegible: 1 letter]ſ[illegible: 1 letter]s ſpeaketh) that is pure juſtice wihout mud, ſhould run down as a river. That Magiſtrate hath too impotent a ſpirit, whoſe ſervices like the Dial, muſt be ſet onely by the Sun o[illegible: 1 letter] ſelf and ſiniſter reſpect. He ſhould have, as nothing to loſe ſo nothing to get: he ſhould be above all price or ſale,2 Chro. 19.7. and [illegible: 1 span] perſons, nor receive gifts.

Verſe. 17. And let none of you [illegible: 1 span] 7.10. Take notice here that as [illegible: 1 span] proves one to he carnal E[illegible: 1 letter]h. 2.3. [illegible: 1 span] the root o[illegible: 1 letter] bitterneſſe Deut. 29.18. [illegible: 1 span] ſomthing in it, that men are here, [illegible: 1 word] to imagine evil (in [illegible: 1 span] particle in their hearts may ſeem [illegible: 1 span] ſecret ſins that lie conched in the [illegible: 1 span] man of the heart, and never ſhew themſelves to the world men ſhall be acco[illegible: 2 letters]able See Heb. 4.12. Eccleſ. 12.14. Jer. 6.1[illegible: 1 letter]. Rev. 2.23. The very want of good thoughts is a ſin againſt that [illegible: 1 word] and great commandment [illegible: 1 span] 22.30. and concupiſcence, even before it come to conſent, is a ſin againſt the laſt Commandement Rom. 7.7. But evil thoughts allowed and wallowed [illegible: 2 letters] is a flat [illegible: 1 word] of every Commandment: ſo vain is their plea that ſay, Thought is fra[illegible: 1 letter], [illegible: 1 span] thereupon lay the reins in the neck, and run riot in vain and vile imaginations: O Jeruſalem waſh thy heart from wickedneſſe, if thou meaneſt to be ſaved Jer. 4.14. How many (alaſſe) have we that profeſſe, large hopes of heaven whoſe hearts are no better then dens of darkneſſe, dungeons of filth[illegible: 1 letter]neſſe, cages [illegible: 1 span] clean birds, brothelhouſes, ſlaughter-houſes, peſthouſes of maicious [illegible: 1 span] Atheiſtical, proud, covetous, malicious and fraudulent projects [illegible: 1 span] continually hammering, and wherewith their wretched hearts are [illegible: 1 span] haunted and peſtered? Contrariwiſe, a godly man is ſaid to [illegible: 1 span] Prov. 12.5. holy imaginations Prov. 12.2. and that his deſire [illegible: 1 word] onely good Prov. 11.23. or if worſe croud in (as they will) he rids them [illegible: 1 span] and will not let them lodge there Ier. 4.14. he boyls out that filthy [illegible: 1 word] Ezek. [illegible: 1 word] and purifieth himſelf of all pollutions of fleſh and ſpirit 2 Cor. 7.1. he both [illegible: 1 word] them Pſal. 119.113. and forſaketh them Eſay, 55.7.

and love no falſe oath] As not only he that maeth a [illegible: 1 word] is [illegible: 1 word] out of heaven, but he that loves it (though made by another) [illegible: 1 letter]akes it up and divulgeth it Rev. 22.15. So not onely he that taketh a [illegible: 1 span] perſwadeth another to it, or that [illegible: 1 span] is a Mioſis, leſſe is ſpoken, and more underſtood [illegible: 1 span] Gods juſt hatred.

for all theſe are things that I hate, ſaith the Lord] And as the next effect of hatred is revenge, he will not fail to puniſh ſuch ſinners againſt their own ſouls.

Verſe 18. And the word] See the of Note Verſe 1.

Verſe 19. The faſt of the fourth moneth] wherein the city was taken 2 Kings 25, 3.

and the faſt of the fift, and the faſt of the ſeventh] See [illegible: 1 span]

and the faſt of the tenth] Wherein Jeruſalem was firſt [illegible: 1 span] 25.1. This laſt mentioned was firſt taken up, upon a like [illegible: 1 span] Conſtantinople (when the city was beſieged by the [illegible: 1 span] advertiſed of the enemies purpoſe for a general [illegible: 1 span] mended the defence of himſelf and the city to the [illegible: 1 span] Turk. hiſt. [illegible: 1 word] 345. and prayer: and afterwards appointed every Captain and [illegible: 1 span] certain place of the wall for defence thereof.

ſhall be to the houſe of Iudah joy and [illegible: 1 word] ] God [illegible: 1 span] into feaſting, all their ſadneſſe into gladneſſe, all their [illegible: 1 span] their tears into triumphs: and ſo gives [illegible: 1 span] about Faſting after a larger and moſt [illegible: 1 word] preface [illegible: 1 span] and making much more to their benefit and [illegible: 1 span] main queſtion propoſed by them to the Prophet. [illegible: 1 span] this with them by way of [illegible: 1 span]

therefore love the truth [illegible: 1 word] ] [illegible: 1 span] and the ceremonious obſervation [illegible: 1 span] wherein ye placed ſo much holineſſe) aboliſhed [illegible: 1 span] on, the duties of Piety and [illegible: 1 span] your ſelves and though of a good [illegible: 1 span] an evil [illegible: 1 span] much adoe about them, with neglect or the one thing neceſſary. And now learn and [illegible: 1 span] the love of the truth that ye may he ſaved 2 Theſ. 2.10 to ſpeak the [illegible: 1 word] love Eph. 4.15. to do the truth 1 John. 1.6. [illegible: 1 span] leſt your lives give [illegible: 1 span] the lie. So will God ſay, Surely they are my people, children [illegible: 1 word] will not [illegible: 1 span] will be your Saviour. Eſay 63.8. So ſhal there [illegible: 1 span] your [illegible: 1 word] Should we have peace upon any tearms, peace without truth, it world be [illegible: 1 span] ſhort [illegible: 1 word] between the Egyptian plagues. Peace we may [illegible: 1 span] yea peace we may have to buy turth: but we may not give truth to [illegible: 1 span] He purchaſeth peace at too dear a rate, that payes his integrity to get [illegible: 1 span] it be paſſible,Rom. 12. Eſay. 32. as much in you lies, have peace with all men[illegible: 1 letter] But if you [illegible: 1 span] but with loſs of truth, and ſhip-wrack of conſcience, let it go. And [illegible: 1 word] long the [illegible: 1 word] righteouſneſſe ſhall be peace, God wil make thine enemies to be at peace with thee. The Hiſtorian tells us, that Numa's Temple of [illegible: 1 word] had this inſcription [non-Latin text not transcribed]. The Temple of faith and peace: But Faith friſt, and then Peace. Keep in with God that he be not a terrour to thee (as Ieremie prayes) and then ſeek peace with men and enſue it, 1 Pet 3.10.11. as ever thou deſireſt long life, and good dayes cheerful feaſts, as here in the text, (called good dayes, Eſth. 8.17.) as ever thou hopeſt to have the Calender of thy life crowned with many feſtivals.

Verſe 20. It ſhall yet come to paſſe that there ſhall come people] The Prophet cannot ſhut up with the former Corollary: but further comforts the Jews with a promiſe of the converſion and conflux of the Gentiles to the Church; yea Chriſts people ſhall be willing in the lay of his power;Pſal. 110.3. they are like the Iſles that wait for his law Eſay [illegible: 1 letter].8.Eſay 66.20. Mar. 12. they are ſet upon't to come for an offering to the Lord upon horſes, in chariols, and in litters; to make any ſhiſt rather then not come, in litters rather then not at all. The kingdom of heaven ſhall ſuffer violence, and the violent take it by force.

Verſe 21. [illegible: 1 span] of one city ſhall go to another] Not onely come upon them when they light on them, and they have a fit opportunity, but they ſhall go on purpoſe, one city to another, to gain them to Chriſt. Propriiſſimum opus viventis eſt generare ſibi ſimile, ſaith the Philoſopher, It is the moſt proper work of every living creature to [illegible: 1 word] his own kinde. The Divine ſaith the ſame. Grace is communicative charity [illegible: 1 word] churl. Birds, when they come to a full heap of corn, will chirp and call in for their fellows.

let us go ſpeedily] As ſo many heavenly Cherubims, winged creatures, as the doves to their windows with wearineſſe of flight as counting him happieſt, that's firſt there. Many amongſt us fall publikely and ſhamefully in want of care to come time enough to God [illegible: 1 word]. It will be long enough ere ſuch men beg Davids office of [illegible: 1 span] of his [illegible: 1 word]: for the door-keeper of Gods of houſe was to be firſt in, and laſt out[illegible: 1 letter] but theſe clean contrary. Mr. Fox ſpeaking of out godly Anceſtours at the beginning of the Reformation here. To ſee, ſaith he, their travels, earneſt ſeekings, burning zeal, readings, watchings, ſweet aſſemblies, reſort of one neighbour to another for conference and mutual confirmation, [illegible: 1 word] and [illegible: 1 word] 7[illegible: 1 letter]6. may make us now, in theſe our dayes of free profeſſion, to bluſh for ſhame.

to pray before the Lord] To ſee his face in Zion, to partake of his ordinances, what gadding is theſe by Popiſh pilgrims to Hull, Loretto &c. Sic videmus in Italia [illegible: 1 span] ac ſe invicent coheort ari ad viſitandam [illegible: 1 span].i. e. So we ſee whole towns and villages [illegible: 1 span] and to call one upon another to viſit the Lady of Loretto, and to ſtuff her Churches with vowed preſents and memories: though all the thank they have for the ſame from God, is who required theſe things, at your hands? [illegible: 1 span]

and [illegible: 1 span] to be informed of the right way and [illegible: 1 span] inſtanted as [illegible: 1 span]

I will [illegible: 1 word] ]Act. and Mon. [illegible: 1 span] as my old [illegible: 1 word] will [illegible: 1 span] Go ye, [illegible: 1 span] others with duty: but themſelves would do nothing. M[illegible: 1 letter]t. 23.4. [illegible: 1 span] good ſouls in the text: every of whom was as forward for himſelf, as zealous for another. There are that make theſe to be the words of the well-affected, in anſwer to the former invitaion. Let us go ſpeedily, ſay ſome citizens: Agreed, ſay the others; I will go alſo.

Verſe 22. Yea many people and ſtrong nations, &c.] The moſt populous and potent people ſubdued by Chriſt,2 Tim. 1.7. Eſay 16.1. (not by an army, nor by power, but by Gods Spirit of power, of love and of a ſound mind) ſhall ſend a lamb to the Lord of the whole earth, ſubmit to the ſcepter and lawes of Chriſts kingdome, yeeld the obedience of faith, and be proſelyted to the Church.

and to pray before the Lord] Heb. to intreat his face, which they behold in his Ordinances, thoſe viſible ſignes of his preſence. Popiſh pilgrims, though uſed hardly, and loſe much of their eſtates, yet ſatisfie themſelves in this, I have that I came for, viz. the ſight of a dumb Idol. What then ſhould not men do or ſuffer, to ſee God in his Ordinances?

Verſe 23. Ten men ſhall take hold out of all languages] Ten, that is many, out of all languages, therefore not by compact, or fraudulent convention: for they were farre aſunder, and of diverſe languages, (nam quiſque alijs eſt barbarus, ſaith Calvine.)

of the nations] for God manifeſted in the fleſh, was preached unto the Gentiles, beleeved on in the world, &c. 1 Tim. 3.16.

ſhall take hold, even take hold] as children do on their mothers garments.

of him that is a Jew] who ſhall not ſhake them off, as baſtard Gentiles, worthy (even the very beſt of them) to have their heads bruiſed with the ſerpent, as the moderne Jewes ſay of us. Come unto me, ſaith Chriſt: Therefore my brethren, dearly beloved and longed for, my joy and crown, ſo ſtand faſt in the Lord, Phil. 4.1. my dearly beloved, ſaith Paul.

we will go with you] Be of your religion: not for fear, or any other by-reſpect, as thoſe Perſians, Eſth. 8.17. (Joſephus relates of the Jewes, that they were very carefull how they received Proſelytes in Solomons time (becauſe then their ſtate flouriſhed) but out of ſound conviction, and good affection.

for we have heard] And by hearing, taſted.1 Pet. 2.3.

that God is with you] Of a truth, as that plain Corinthian confeſſeth, 1 Cor. 14.[illegible: 1 letter]5.