with those seven; they are the eyes of the Lord,] Or rather, "As for those seven, they are the eyes of the Lord." See Chap, iii. 9. Here is an answer to the question, verse 4, "What are these?" "These seven (lamps) are the eyes, &c." an emblem of God's infinite providence and care, which extends itself over all things, and especially over His own people.

12.-the golden oil] In the original " the gold;" meaning the oil, on account of its precious quality were called gold.

14. These are the two anointed ones,] Zerubbabel and Joshua may be meant, who presided over the temporal and spiritual affairs of the Jews; were the ministers of God; and acted, not by their own strength, but by the Divine assistance, ver. 6. The golden candlestick is the Jewish state, both civil and religious; and the oil, with which the lamps are supplied, is the Spirit of God, as distinguished from human efforts.

CHAP. V.

The visious represented in this chapter are of a very different kind from the preceding ones. Hitherto all has been consoling, and meant to cheer the hearts of the Jewish people, by holding forth to them prospects of approaching prosperity. But lest they should grow presumptuous and careless, it was thought proper to warn them of the conditions on which their happiness would depend; and to let them see, that however God was at present disposed to shew them favour, His judgments would assuredly fall upon them with still greater weight than before, if they should again provoke Him by repeated wickedness. Accordingly in the first of these visions, the Prophet is shewn an immense roll of a book, like that which Ezekiel describes, Chap. ii. 9, 10, filled with curses, and in the act of flying, to denote the speed, as well as the certainty, with which the thief and false swearer, who might otherwise flatter themselves with hopes of impunity, would be visited to their utter destruction. The next vision (verse 5) presents the appearance of an ephah, or measure, in which sat a woman representing a nation, whose wickedness was arrived at such a height as required an immediate check. Accordingly a heavy cover is cast upon her, and she is carried into exile in a distant land, there to abide the full time allotted for her punishment.

Verse 3.-for every one that stealeth shall be cut off as on this side according to it; &c.] The roll contained the curses, or judgments, denounced against the Jews, who were guilty of the sins here specified. It was written on both sides: on one side were contained the judgment against stealing, on the other those against false swearing.

4.it shall enter into the house of the thief, &c.] By this is signified God's determinate purpose, not to suffer the thief or the false swearer (here put for every kind of transgressor) to go unpunished. The roll will meet with them, the curse will light upon them one time or other, and destroy them root and branch.

5.—what is this that goeth forth.] That is now represented to thee, as passing forth before thee.

6.—This is their resemblance, through all the earth.] By this you may make an estimate of their unjust dealings all the land over.

7. And, behold, there was lifted up a talent of lead: &c.] There was also represented to me a leaden weight; and withal a woman sitting in the midst of the ephah.

8. And he said, This is wickedness, The woman represented the wicked Jews, of whom the angel said, These are so wicked, that they are as wickedness itself.

9.-behold, there came out two women, &c.] These may probably signify the empires of Assyria and Babylon. Empires are sometimes described as having wings, to denote the swiftness of their conquests. Or, these circumstances may indicate nothing more particular, than that Providence would make use of quick and forcible means to effect its purpose.

-

and they lifted up the ephah &c.] The Assyrians carried away captive the ten tribes; and then the Babylonians took away the remainder of the Jews.

11. And he said unto me, To build it an house in the land of Shinar: &c.] Or," To build her," that is the woman, an house, &c." The desigu of this vision is to instruct the Jews, that as their fathers were carried into a seventy years captivity to Babylon, so, if their posterity should not take warning by their punishment, a worse captivity should befal them; one of so long a continuance, as should make them despair of ever returning home, and resolve to settle themselves in those countries where they were dispersed.

CHAP. VI.

The main design of the vision contained in the former part of this chapter, was to confirm the Jews in their faith and dependence upon God, by shewing them that weak and defenceless as they seemed to be, they had nothing to fear from the greatest earthly powers, whilst they remained under the Divine protection: since all those powers originally proceeded from the counsels of the Almighty, were the instruments of His providence, and could not subsist nor act but under His per mission. Four chariots drawn by horses of different colours represent the four great empires of the

1

world in succession, the Assyrian or Babylonian, the Persian, Grecian, and Roman, distinguishable both by their order and by their attributes. The first is only enumerated, and nothing more said of The second is it, having already run its career.

characterized by going forth against the land of the north. The third by going forth against the posterity of the preceding. And the fourth, whose horses were spotted and strong, by their conquests in the south. These are also said to be ambitious soliciting and obtaining permission to extend their dominion far and wide. The second are also said to have already executed God's judgments upon the land of the north.

After this the Prophet is favoured with another revelation respecting a kingdom different from all the preceding. By God's command, in the presence of witnesses, and for a memorial to them, he places a crown, or crowns upon the head of Joshua the high priest, thereby constituting him a type of Christ, "the BRANCH," whom he proclaims as about to come to build the spiritual temple of Jehovah, and to preside over it both as King and Priest, for the great purpose of peace. The accession of strangers to assist in building the temple is foretold, and given as a proof of the Prophet's divine mission.

Verse 1.-four chariots] A chariot is in itself no unfit emblem of government. But a chariot of war very aptly represents a conquering nation rushing on, and overturning all before it..

2.-red horses; &c.] The "red horses" may signify the bloody cruelties of the Babylonish empire, especially towards the Jews; the "black," the sad and mournful estate of the Jews under the Persians who succeeded Cyrus; the "white," the victories of Alexander, and his kindness towards the Jews and the "griзled," the various forms of the Roman government. Or, probably the colours of the horses design no more than the diversity of the people, of whom the four empires respectively consisted; not any characteristick quality belonging to them.

5.-These are the four spirits of the heavens, &c.] Or rather, as in the margin of the Bible," four winds." Like strong winds, these chariots rushed violently on, and produced great commotions in the earth. And these winds are said to go forth from attending upon the Lord of the whole earth; that is, they waited His pleasure, and went forth like ministers," fulfilling His word."

6. The black horses-go forth into the north country;] Denoting the conquests of the Persians over the Babylonians, often expressed by "the north" in the Prophets. The angel says nothing of the red horses, because the Babylonian empire was at an end,

-the white go forth after them;] Alexander and his armies go forth to conquer the Persians. the grisled go forth toward the south country.] This probably denotes the Roman conquests in Egypt, frequently called the south country" in Scripture.

7. And the bay went forth, and sought to go &c.] The restless ambition of the Romans is here described, who under the Divine permission extended their conquests to every quarter of the globe.

8.these that go toward the north country have quieted my spirit &c.] The Persians, by conquering the Babylonians, have appeased My wrath, by executing upon them that vengeance which they have deserved for their cruelty towards My people.

11. Then take silver and gold, and make crowns, &c.] A plate or crown of gold was an ornament placed upon the mitre of the high priest; see are.. bere Exod. xxviii. 36. Two such crowns ordered to be placed upon the head of Joshua, to signify that the Messiah, "The BRANCH," spoken of in the next verse, of whom Joshua was a type, should be both a King and Priest, and so should have a right to wear the crowns belonging to those two offices.

12.-Behold, the man whose name is The BRANCH;] See in the person of Joshua, the high priest, the type or representation of the man, whose name is the Christ that shall be revealed. he shall build the temple of the Lord:] The Church of Christ is expressly called the temple of God," 1 Cor. iii. 16; and a "spiritual house," 1 Pet. ii. 5.

13. and the counsel of peace shall be between them both.] The reconciliation between God and man shall be brought about by Christ, who unites in His own Person the two offices of king and priest.

15. And they that are far off shall come &c.] This is a plain prediction of the coming in of the Gentiles, whom St. Paul expressly calls those "who were far off," Eph. ii. 13, to "build," or constitute a part of the Christian Church.

CHAP. VII.

In this chapter is contained a distinct revelation made to Zechariah, of which the occasion and matter are as follows. A considerable progress having by this time been made in the rebuilding of the temple, and affairs going on pretty smoothly, the hopes of the Jewish nation began to revive, and a deputation was sent to inquire of the priests and Prophets, whether it was God's will that they should still continue to observe the fast, which had been instituted on account of the city and temple

having been burnt by the Chaldeans. To this the Prophet is directed to reply, That this and another fast of the like kind, being of their own appointment, regarded themselves only, and not God; that what He required of them was the practice of righteousness, like as He had enjoined it to their fathers, who, disregarding His injunctions, had brought upon themselves and their country all the evil which they had lately experienced.

Having thus accounted for God's past severity, the Prophet in the following chapter (8th) goes on to inform them, that the anger of Jehovah was now appeased, and He was again disposed to be gracious unto His people, and to restore Jerusalem. He exhorts them therefore to proceed vigorously with the building of the temple, and assures them that they would from that instant experience a happy revolution in their affairs. He renews his exhortation to the practice of moral goodness, and promises them on that condition, their fasts should be turned into joyful feasts; and they should be so distinguished by the Divine favour, that many nations would be eager to embrace their religion, and 'sue for their alliance....

Verse 5, 6. When ye fasted &c.] When ye fasted both in the fifth month for the temple, and in the seventh for the murder of Gedaliah, 2 Kings xxv. 25, did ye do this, even all these 'seventy years, out of any charge of Mine? or did ye it out of any true remorse for those sins of yours, which drew down these judgments upon you; and not rather out of a sense of your own misery and sorrow? And, on the contrary, when, on your other solemn festivals, ye did eat and drink and make merry, was it out of any spiritual Joy which ye had in My service, and not rather for your own gratification? The sense of these two verses is much the same with that of St. Paul,

Cor. viii. 8.; namely, that eating or abstaining from meat is in its own nature indifferent;. nor is it acceptable to God any further than it is subsertient to the true ends of religion.

11, But they-pulled away the shoulder,] From the burden, as they esteemed it, of My commandments. 1...

CHAP. VIII.

Verse 3.-a city of truth;] The city where true religion should be established.

4-with his staff in his hand for very age.] A mode of expressing his being very old.

6.-If it be marvellous in the eyes &c.] Though this may seem a strange and wonderful thing in the apprehension of this poor remnant of the people, that are now returned from captivity; yet nothing is impossible with God.

7.-1 will save my people from the east country, &c.] This denotes the general restoration of the Jewish nation from their several dispersions.

10.-there was no hire for man,] Rather, "there was no reward for man," &c. The fruits of the earth would not pay the labour of those who cultivated it.

16. These are the things that ye shall do; &c.] The promises here made to the Jews are con ditional, and the performance of them is made to depend upon their observing the rules of justice and righteousness.

23.—ten men] A certain number is here put for an uncertain one.

This chapter begins with announcing the fate of the Syrians, Sidonians, and Philistines, contrasted with the better fate of the Jewish nation. It foretels the coming of the Messiah to Jerusalem, and the peace of His kingdom. The restoration of Israel and Judah is afterwards predicted, together with a series of glorious victories and great prosperity, which are set forth at large in this and the next chapter..

Verse 1.-when the eyes of man, as of all the tribes of Israel, shall be toward the Lord.] This plainly implies, that a time would come, when men, and the tribes of Israel in particular, should turn their eyes toward Jehovah, and look up to Himy either in hopes of deriving some blessing from Him, or in gratitude for mercies received. But the scope of the prophecy goes to shew, that even at that time, the devoted nations, against whom vengeance is here denounced, had no prospect of recovery ; "the burden" would still "rest" or settle upon them.

2. And Hamath also shall border thereby; &c.] Neither shall Hamath, which borders on Syria, escape the threatened vengeance: nor Tyrus, and Zidon, though they be politick to use all human means of safety.

5. Askelon shall see it, and fear; &c.] The cities of the Philistines shall be much terrified at the news of Tyre's destruction, whence they hoped for succours against the enemy.

6. And a bastard shall dwell in Ashdod,] The word, rendered “bastard," does not here imply an illegitimate offspring, but merely one of foreign origin. So that it is meant, that the city should be peopled with strangers, not descended from its present possessors.

7. And I will take away his blood out of his mouth, &c.] The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood.

➡ but he tha: remaineth, even he, shall be for bur God, &c.] Those that remain of them shall be conscientiously devoted to God. To be " as a governor in Judah" means to be regarded and honoured. The Jebusites were the ancient inhabitants of Jerusalem, whom the children of Benjamin allowed to dwell there. Judges i. 21.

8. And I will encamp about mine house &c.] The meaning is, that amid the above-mentioned revolutions of affairs in the world, God would protect His temple.

for now have I seen with mine eyes.] Mine eye sees all future events, and I have thus determined. Or, I have looked on the condition of My people with an eye of pity and compassion.

9. Rejoice greatly, O daughter of Zion; &c.] From the promise contained in the foregoing verse, of God's protecting His Church and temple, the Prophet in a sudden transport takes occasion to break forth into a joyful representation of the coming of the Messiah. With reference to this event the passage is cited in two places of the New Testament, Matt. xxi. 5; John xii. 15; so that we can have no doubt of the application. riding upon an ass, and upon a colt &c.] Or, " even upon a colt," &c. See John xii. 14; Luke xix. 30.

10. And I will cut off the chariot from Ephraim, &c.] The meaning is, that Ephraim (that is, Israel) and Judah shall not engage in war to spread the Messiah's kingdom, but their spiritual King shall peaceably convert Gentiles, and shall extend His dominion every where.

In a state of meekness and lowliness, Christ was to gain a complete victory over the enemies of man's salvation.

11. As for thee also, by the blood of thy covenant I have sent forth thy prisoners &c.] By virtue of the covenant made for the redemption of mankind by the shedding of Christ's blood, I have decreed to deliver true believers from the power of sin and Satan, by which they were held captive.

12. Turn you to the strong hold,] Repent, and apply yourselves unto God, your only help and refuge, you that are such prisoners, as are not without a good hope and modest assurance of Divine succour and relief. "The strong hold" alludes to Christ, who is the salvation of all that truly believe in Him.

that I will render double unto thee;] That I will make you abundant amends for all the evils ye have suffered.

13. When I have bent Judah for me, filled the bow with Ephraim,] When I have made Judah My bow, and Ephraim My arrow: in the Hebrew phrase the bow is said to be "filled" with the arrow, when the arrow is fitted to it.

and raised up thy sons, O Zion, against thy sons, O Greece,] The passage may be understood with a spiritual application thus: To make way for the establishment of Messiah's Kingdom by the publick preaching of the Gospel, and for subduing the nations to My spiritual dominion, I will pick out My first champions from among you of Judah so that Judah shall be like My bow that I bend, and make ready against My enemies; and Ephraim like My quiver which I will fill full of arrows, to be shot against all opposers. And I will raise up thy sons, O Zion, against thy sons, O Greece; that is, the first preachers shall be Jews, to reduce the Grecians with the first under the easy yoke of the Messiah: And I will make thee, Ŏ Žion, to be like the sword of a mighty commander, for by My word in thy mouth, which is My spiritual sword, I will reduce other nations unto My kingdom.

15.and they shall drink, &c.] Their courage shall be increased, as when men's spirits are raised by wine; and they shall be filled with the blood of their enemies, as the bowls and corners of the altar are with the blood of sacrifices. Spiritual conquests may be perhaps here alluded to.

16.-they shall be as the stones of a crown, &c.] They shall be advanced to honour, as the precious stones of a royal crown, or as an ensign, which is lifted up with honour over the heads of the people. 17. For how great is his goodness, &c.] How great is the blessing, how great the beauty, where-> with God shall, upon these victories, grace and adorn His people.

- corn shall make the young men chearful, &c.] The sense is, that by the Divine blessing the young men, who reap the corn, and the maidens, who gather in the vintage, shall both thrive in their respective occupations.

CHAP. X.

This chapter is a continuation of the prophecy begun in the preceding one, and goes on with a representation of the future prosperities of Judah and Israel, in consequence of the recovery of God's favour.

Verse 2.-the idols have spoken vanity, &c.] That is, by the answers which the priests gave in their name for elsewhere they are called "dumb idols," Hab. ii. 18," which have mouths, but speak not," Ps. cxv. 5.

YYYY

therefore they went their way as a flock,] Therefore both they and you were driven into captivity, as sheep are driven away and scattered, without a shepherd to guide or protect them.

3.-the gouts :]" The shepherds" are the wicked kings and princes: " the goats," the wicked common Jews.

hath made them as his goodly horse in the battle.] The meaning is, that God would make the house of Judah to be furnished with every requisite for obtaining military success.

4. Out of him came forth] Or, "shall come forth." "Him," that is, Judah.

-the corner,] Or chief. A community is often represented as a building and the corner or corner-stone figuratively denotes the chief personage in the community, on whom its strength and security principally depend.

the nail,] By this may be signified the officers next in command under the chief, by whose means the common soldiers are united and kept steady and in order. "The battle bow" means the archers in an army.

-

every oppressor] Rather, " every ruler:" The meaning is, Judah shall furnish both civil and military governors.

8. I will hiss for them,] I will summon them from distant countries by a certain signal.

10. I will bring them again also out of the land of Egypt, &c.] The Prophets when they foretel the general restoration of their nation, often express it by their returning from Egypt and Assyria. See Isa. xi. 15, 16; xxvii. 13. Hos. xi. 11.

and place shall not be found for them.] They shall multiply so fast, that there shall not be room enough in Judea for them.

11. And he shall pass through the sea with affliction,] The allusion here is to the passage of the Israelites through the Red sea, and over Jordan, when they came out of Egypt: by which is implied, that God would interpose with a no less miraculous exertion of power for the future restora. tion of His people.

-the pride of Assyria shall be brought down, &c.] By Assyria and Egypt are meant in general the enemies of God and of His truth, who shall be subdued by the kingdom of Christ.

12.-they shall walk up and down in his name,] That is, their lives and actions shall be under the directions of His laws, and He shall give them success answerable to their upright intentions.

CHAP. XI.

This chapter contains a prophecy of a very different cast from the foregoing. The people would not always behave as they ought, and therefore would not always be prosperous. Before

their final glorious restoration, an event of a most calamitous nature was doomed to take place; the destruction of the city and temple of Jerusalem, which is plainly here foretold, and ascribed to its proper cause, punishment for notorious wickedness. The flock, meaning God's people, were under the guidance of corrupt and unprincipled pastors, who sacrificed them to their own gain and ambition. The Prophet by God's command assumes for a while the direction of them, therein becoming a type of Christ, the good Shepherd; but is soon obliged to resign His charge, with mutual dissatisfaction on both sides. He receives thirty pieces of silver, as the reward for his services, and casts them by Divine direction to the potter. After this the Prophet is held forth as the type of a worthless shepherd, or a succession of evil governors, who, heedless of the flock, or seeking only to oppress it, at once ruin the flock, and bring destruction on themselves.

Verse 1. Open thy doors, O Lebanon,] Mean. ing the temple, whose stately buildings resembled the tall cedars of the forest. Cedars of Lebanon were also used in building the temple.

2. Howl, fir tree; for the cedar is fallen; &c.] Under these images the fall of mighty men, and the ruin of the Jewish polity are represented.

--

the forest of the vintage] Or rather, as it is translated in the margin of the Bible, "the defenced forest," meaning probably, Jerusalem with its fortifications.

3.-the howling of the shepherds;] The lamentable cries of the Jewish rulers and great men on account of the destruction of their houses, state, and country.

4.-Feed the flock of the slaughter;] The actions of the Prophets are sometimes typical; that is, they represent in themselves the persons and circumstances of others. Here Zechariah was commanded by God to act the part of Christ, and to" feed the flock of the slaughter," that flock which their shepherds destroyed instead of feeding them.

6. For I will no more pity the inhabitants &c.] This verse assigns the reason for calling the people "the flock of the slaughter." Nor can words more aptly describe the calamities which befel the Jews, in the war, which ended in the taking of Jerusalem by the Romans; when the people, having first, by their quarrels among themselves, destroyed one another, at length fell into the hands of him, whose predecessor they had owned for their sovereign, "We have no king but Cesar," John xix. 15, at the same time that they disclaimed the Messiah; and who completely desolated their land for their rebellion against him,