A vision relative to the Jews' ZECHARIAH. Verse 12. The Lord shall inherit Judah his portion in the holy land] This is a promise of the final restoration of the Jews, and that they should be God's portion in their own land. deliverance from captivity. Verse 13. Be silent, O all flesh] Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God. CHAPTER III. While the Jews were rebuilding their temple, their adversaries endeavoured to stop the work, Ezra v. This vision is therefore calculated to give them the strongest encouragement that God, after plucking them as brands out of the fire (or captivity of Babylon), would not now give them up, but would continue to prosper and favour them; and that, notwithstanding the interruptions they should meet with, the work should be finished under the gracious superintendence of Providence; and their high-priest, clothed in his pontifical robes, would soon officiate in the holy of holies, 1-7. The subject is then, by an easy transition, applied to a much greater future deliverance and restoration, of which Joshua and his companions, delivered now, are declared to be figures or types; for that the Messiah or Branch, the great high-priest typified by Joshua, would be manifested; and, like the principal stone represented in the vision, become the chief corner-stone of his church; that the all-seeing eye of God would constantly guard it; and that by his atonement he would procure for it peace and pardon, 8—10. and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord Verse 1. And he shewed me Joshua the high-priest] The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high-priest, may here re-rebuke thee! God confound thee for what thou hast present the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from Jude 9. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about one thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here :— Satan standing at his right hand to resist him.] now Satan signifies an adversary. no lesiteno, to be his adversary, or accuser. Verse 2. Is not this a brand plucked out of the fire?] The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, done, and for what thou desirest further to do! It is evident that Jude 9 relates to this circumstance,the very same phraseology which occurs here. See the notes on Jude 9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan's design, who accuses the followers of God day and night. See Rev. xii. 10. Verse 3. Joshua was clothed with filthy garments] The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy God could save them. Verse 4. Take away the filthy garments] The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; Illustrious prophecy A. M. cir. 3485. Ol. cir. LXV. 2. Tarquinii Superbi, R. Rom., cir. annum 16. CHAP. III. 6 And the angel of the LORD protested unto Joshua, saying, 7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by. 8 Hear now, O Joshua the high-priest, thou and thy fellows that sit before thee: for they are 'men wondered at: for, behold, I will d e Lev. viii. 35. 1 Kings ii. 3. Ezek. xliv. 16.- b Or, ordinance. c Deut. xvii. 9. Mal. ii. 7. d Heb. walks. * Ch. iv. 14. vi. 5.—f Ps. lxxi. 7. Isai. viii. 18. xx. 3. Heb. men of wonder, or sign, as Ezek. xii. 11. xxiv. 24. Isai. xlii. 1. xlix. 3, 5. lii. 13. liii. 11. Ezek. xxxiv. 23, 24. I will fully restore them, and blot out all their iniquities. h concerning the Messiah. bring forth my servant the k A. M. cir. 3485. cir. annum 16. 9 For behold the stone that I have laid before Joshua ; * upon one stone shall be 'seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day. m 10 In that day, saith the LORD of hosts, shall ye call every man his neighbour ° under the vine and under the fig-tree. Isai. iv. 2. xi. 1. Jer. xxiii. 5. xxxiii. 15. Ch. vi. 12. Luke i. 78. k Ps. cxviii. 22. Isai. xxviii. 16.- - Ch. iv. -- Jer. xxxi. 34. 1. 20. Mic. vii. 18, 19. -n Ch. ii. 11. .Isai. ii. 11. xxvi. 1. xxix. 28. - 1 Kings iv. 25. 1sai. xxxvi. 16. Mic. iv. 4. 10. Rev. v. 6.—- I lay in Zion for a foundation a STONE, a tried stone, a precious CORNER STONE, a SURE FOUNDATION," Isai. Verse 5. A fair mitre upon his head] To signify xxviii. 16. This means Christ, and none other; on that he had renewed to him the office of the high-him his whole church rests, as a building does on its priesthood, which had been defiled and profaned foundation. before. The mitre was the bonnet which the high Upon one stone shall be seven eyes] This is suppriest put on his head when he entered into the sanc-posed to mean the providence of God, as under it all tuary, Exod. xxviii. 4, &c. the work should be completed. Clothed him with garments] Referring to the vestments of the high-priest. The true high-priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world. Verse 7. If thou wilt walk in my ways] If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, &c., ye shall be a part of my family; and have places-mansions in eternal glory, with all them that are sanctified. There may be an allusion to the seven counsellors, which stood always about the persons of the Asiatic sovereigns; and those who were the governors of provinces were termed the eyes of the king. To this there is an allusion in Rev. i. 4. In Christ there is a plenitude of wisdom, power, goodness, mercy, truth, love, and compassion, to direct, protect, save, uphold, purify, govern, and preserve all the souls that trust in him. I will engrave the graving thereof] This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and various devices were the subjects of those engravings. Verse 8. O Joshua-thou, and thy fellows] Thy But what was this engraving? Was it not the folcountrymen, who have now returned from your cap-lowing words? "I will remove the iniquity of that tivity in a very wonderful manner. Wanshey mopheth, figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added: "I will bring forth my servant the BRANCH." Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, Matt. i. 12, and heir to the throne of Judah. The Chaldee has, "My servant the Messiah." See the note on Isai. iv. 2. I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See chap. vi. 11, 12. Verse 9. For behold the stone that I have laid] Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: "Behold land in one day;" and was not this done when Jesus Christ expired upon the cross? This was the grand, the only atonement, satisfaction, and sacrifice for the sins of the whole world. Does not our Lord refer to this place, John vi. 27. Him hath God the Father sealed; and on the inscription there was, "This is my beloved Son, in whom I am well pleased." See the note on the above passage. Verse 10. Shall ye call every man his neighbour] See on Isai. xxxvi. 16. Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on Isai. ii. 2, 3. And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ. Vision of the golden candlestick ZECHARIAH. CHAPTER IV. and the two olive-trees. The prophet, overpowered by his last vision, is roused by the angel to behold another, 1; intended also to assure the Jews of the success of Joshua and Zerubbabel in building the temple, and surmounting every obstacle in the way; till at length, by the good providence of God, it should be finished, amidst the joyful acclamations of the spectators, 2-10. The angel's explanation of the golden candlestick, and of the two olive trees, 11-14. A. M. cir. 3485. B. C. cir. 519. Ol. cir. LXV. 2. Tarquinii Superbi, R. Rom., cir. annum 16. AN a A. M. cir. 345. B. C. cir. 519. Ol. cir. LXV.2 Tarquinii So ND the angel that talked 5 Then the angel that talked with me came again, and with me answered and said waked me, b as a man that is unto me, Knowest thou not what perbi, R. Rom., wakened out of his sleep, these be? And I said, No, my g e 3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. 4 So I answered and spake to the angel that talked with me, saying, What are these, my lord? a Ch. ii. 3. -b Dan. viii. 18.- c Exod. xxv. 31. i. 12. d Heb. with her bowl. e Exod. xxv. 37. iv. 5. - Or, seven several pipes to the lamps, &c. lord. cir. annum 16. 6 Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, " Not by might, nor by power, but by my Spirit, saith the LORD of hosts. k 1 7 Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. 8 Moreover the word of the LORD came unto me, saying, Rev. 11, 12. Rev. xi 4. h Hos. i. 7.- i Or, army. — Jer. Rev. li. 25. Matt. xxi. 21.-- Ps. cxviii. 22. Ezra . -8Ver. | 11, 13. NOTES ON CHAP. IV. Verse 1. The angel—came again, and waked me] Abp. Newcome considers this vision as represented on the same night, chap. i. 8, with the preceding ones. See the latter part of ver. 10, compared with chap. iii. 9. After some interval the prophet, overpowered with the vision which had been presented to him, was awakened from his prophetic trance as from a sleep. Verse 2. A candlestick all of gold] This candlestick is formed in some measure after that of the sanctuary, Exod. xxv. 31, 32: but in that of the sanctuary there was no bowl, nor seven pipes, nor seven lamps, nor the two olive trees. The two olive trees were to supply the bowl with oil; the bowl was to communicate the oil to the seven pipes; and the seven pipes were to supply the seven lamps. In general, the candlestick, its bowl, pipes, lamps, and olive trees, are emblems of the pure service of God, and the grace and salvation to be enjoyed by his true worshippers. The candlestick may, however, represent the whole Jewish state, ecclesiastical and civil; the oil, producing the light, the grace and mercy of God; and the two olive trees, the source of infinite love, whence that grace proceeds. The pipes may signify all means of grace; and the seven lamps, the perfection and abundance of the light and salvation provided. Some may take them in the following way-1. The olive trees, the divine goodness, yield the oil from the olive berry, which is its fruit. 2. From each comes a pipe to convey the oil to the bowl. 3. This oil is collected in the bowl, which is supposed to represent Jesus, the great Mediator, through whom alone all grace and mercy descend to man. 4. The seven pipes, the various means of grace-reading, hearing, prayer, sacraments, &c., through which Christ dispenses his grace and blessing to his fol lowers. 5. The seven lamps-the Spirit of God in its plenitude of graces, gifts, and light, dispensed to the Christian church. Verse 6. This is the word of the Lord unto Zerubbabel] This prince was in a trying situation, and he needed especial encouragement from God; and bere it is: Not by might (of thy own), nor by power (authority from others), but by my Spirit-the providence, authority, power, and energy of the Most High. In this way shall my temple be built; in this way shall my church be raised and preserved. No secular arm, no human prudence, no earthly policy, no suits at and preservation of my church. But the spirit of the law, shall ever be used for the founding, extension, Vision of the A. M. cir. 3485. Ol. cir. LXV. 2. Tarquinii Superbi, R. Rom., cir. annum 16. know that the unto you. h b 9 The hands of Zerubbabel | right side of the candlestick have laid the foundation of and upon the left side thereof? this house: his hands shall 12 And I answered again, and also finish it; and thou shalt said unto him, What be these LORD of hosts hath sent me e 10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth. 11 Then answered I, and said unto him, What are these two olive trees upon the a Ezra iii. 10. i b Ezra vi. 15.- e Ch. ii. d Isai. xlviii. 15. Ch. ii. 8. e Hag. ii. 3. seven eyes of the LORD shall rejoice.- - Heb. h2 Chron. xvi. 9. Prov. xv. 3. Ch. iii. 9. 9, 11. vi. 15. Or, since the m A. M. cir. 3485. B. C. cir. 519. Ol. cir. LXV. 2. Tarquinii Superbi, R. Rom., cir. annum 16. two olive branches which through the two golden pipes 'empty the golden oil out of themselves? 13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord. 14 Then said he, "These are the two anointed ones, that stand by the LORD of the whole earth. Heb. by the hand. Or, empty out of themselves oil into the gold. m Heb. the gold.- - Rev. xi. 4.— Lo Heb. sons stone of tin. of oil.- -P Ch. iii. 7. Luke i. 19.- - See Josh. iii. 11, 13. i Ver. 3. Ch. vi. 5. have given thee the work to do, and I will remove all hinderances out of thy way. He shall bring forth the headstone] As he has laid the foundation stone, so shall he put on the headstone; as he has begun the building, so shall he finish it! With shoutings] The universal acclamation of the people. Grace, grace unto it.] How beautiful is this structure! May the favour of God ever rest upon it, and be manifested in it! Verse 10. Who hath despised the day of small things?] The poverty, weakness, and unbefriended state of the Jews. It was said, "What do these feeble Jews?" "Will they build," &c.? No. But God will build by them, and perfect his building too. And shall see the plummet in the hand of Zerubbabel] He is master builder under God, the grand architect. Those seven-are the eyes of the Lord] Either referring to his particular and especial providence ; Verse 12. What be these two olive branches] That is, two boughs laden with branches of olive berries. Verse 14. These are the two anointed ones] Joshua, the high-priest; and Zerubbabel, the governor. These are anointed-appointed by the Lord; and stand by him, the one to minister in the ecclesiastical, the other in the civil state. Probably we may not be able to comprehend the whole of this hieroglyphical vision; for even the interpreting angel does not choose to answer the questions relative to this, which were put to him by the prophet. See ver. 4 and 11. But though the particulars are hard to be understood; yet the general meaning has, I hope, been given. CHAPTER V. The vision of the large flying roll, with the angel's explanation, 1-4. The vision of the ephah, and of the woman sitting on it, with the signification, 5—11. A. M. cir. 3485. B. C. cir. 519. Ol. cir. LXV. 2. Tarquinii Superbi, R. Rom., cir. annum 16. | THEN I turned, and lifted seest thou? And I answered, 2 And he said unto me, What Ezek. ii. 9. NOTES ON CHAP. V. Verse 1. Behold a flying roll.] This was twenty cubits long, and ten cubits broad; the prophet saw it expanded, and flying. Itself was the catalogue of the crimes of the people, and the punishment threatened by the Lord. Some think the crimes were those of the Jews; others, those of the Chaldeans. The roll is mentioned in allusion to those large rolls on A. M. cir. 3485. B. C. cir. 519. Ol. cir. LXV. 2. Tarquinii Superbi, R. Rom., cir. annum 16. One now which the Jews write the Pentateuch. lying before me is one hundred and fifty-three feet long, by twenty-one inches wide, written on fine brown Basle goat-skin; some time since brought from Jerusalem, supposed to be four hundred years old. Verse 3. Every one that stealeth-and every one that sweareth] It seems that the roll was written both on the front and back: stealing and swearing for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. d 4 I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. 5 Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. 6 And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. a Mal. iv. 6.- b Or, every one of this people that stealeth holdeth himself guiltless, as it doth. c Lev. xix. 12. Ch. are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans. Verse 4. Into the house of him] Babylon, the house or city of Nebuchadnezzar, who was a public plunderer, and a most glaring idolater. Verse 6. This is an ephah that goeth forth.] This, among the Jews, was the ordinary measure of grain. The woman in the ephah is supposed to represent Judea, which shall be visited for its sins; the talent of lead on the ephah, within which the woman was inclosed, the wrath of God, bending down this culprit nation, in the measure of its sins; for the angel said, "This is wickedness;" that is, the woman represents the mass of iniquity of this nation. Verse 9. There came out two women] As the one woman represented the impiety of the Jewish nation; so these two women who were to carry the ephah, in which the woman INIQUITY was shut up, under the weight of a talent of lead, may mean the desperate UNBELIEF of the Jews in rejecting the Messiah; and that IMPIETY, or universal corruption of manners, which was the consequence of their unbelief, and brought down the wrath of God upon them. The the woman sitting on it. 7 And, behold, there was lifted up a talent of lead; and this is a woman that sitteth in the midst of the ephah. A. M. cir. 3485. B. C. cir. 519. Ol. cir. LXV. 2. Tarquinii Saperbi, R. Rom., cir. annum 16. 8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. 9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. 10 Then said I to the angel that talked with me, Whither do these bear the ephah? 11 And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. vin. 17. piece. Mal. iii. 5.- d See Lev. xiv. 45.—— Or, weighty f Jer. xxix. 5, 28.- - Gen. x. 10. strong wings, like those of a stork, may point out the power and swiftness with which Judea was carried on to fill up the measure of her iniquity, and to meet the punishment which she deserved. Between the earth and the heaven.] Sins against GoD and MAN; sins which heaven and earth contemplated with horror. Or the Babylonians and Romans may be intended by the two women who carried the Jewish ephah to its final punishment. The Chaldeans ruined Judea before the advent of our Lord; the Romans, shortly after. Verse 11. To build it an house in the land of Shinar] The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse. The building the house for the woman imprisoned in the ephah may signify, that there should be a long captivity under the Romans, as there was under that of Shinar or Babylon, by which Rome may here be represented. That house remains to the present day: the Jewish woman is still in the ephah; it is set on its own base-continues still as a distinct nation; and the talent of lead—God's displeasure, is still on the top. O Lord, save thy people, the remnant of Israel! CHAPTER VI. The other vision in The vision of the four chariots drawn by several sorts of horses, 1-8. this chapter may refer in its primary sense to the establishment of the civil and religions polity of the Jews under Joshua and Zerubbabel; but relates, in a fuller sense, to the Messiah, and to that spiritual kingdom of which he was to be both king and high-priest. In him all these types and figures were verified; in him all the promises are yea and amen, 9-15. |