Jerusalem the Instrument of Judgment ZECHARIAH, XII on her Foes hereoftor. created and then left the universe to itself (John, 5. 17. To remove all doubts of unbelief as to the possibility of Israel's deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Cf. a similar preface, Isaiah, 42, 5; 43. 1; 65. 17, 18. formeth... spirit of man-Numbers, 16. 22; Hebrews, 12. 9.). 2. cup of trembling-a cup causing those who drink it to reel (from a Hebrew root to reel. Jerus lem, who drank the "cup of trembling" herself, shall be so to her foes Isaiah, 61. 17, 22; Jeremiah, 13. 13. CALVIN with LXX. translates, "threshold of destruetion," on which they shall stumble and be crushed when they attempt to cross it. English Version is better. both against Judah - The Hebrew order of words is lit., "And also against Judah shall be the foe) be in the siege against Jerusalem implying virtually that Judah, as it shares the invasion alone with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. MAUKER with JEROME translates, “Also upon Judah shall be the translate for "to the potter," "to the treasury" (so MAURER, agreeing with Matthew, 27. 6. But English Version agrees better with Hebrew and Matthew, 27. 10. 14. The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of fuctions which raged within Jerusalem on the eve of its fall, whilst the Romans were thundering at its gates without. See JOSEPHUS, J. B. Also the continued severance of the tribes till their coming re-union (Romans, 11. 16.). 15. yet-"take again" as in v. 7 previously he had taken other implements. instruments-the accoutrements, viz., the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Psalm 14. 1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the good shepherd" (John, 10. 11,), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the man of sin," the instrument of judg-cup of trembling);" i.e., some Jews forced by the foe ment by Christ's permission. shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But v. 6, 7, show that Judah escapes and proves the scourge of the foe. 3. (Ch. 14. 4, 6-9, 13.). JEROME states, it was a custom in Palestine to test the strength of youths by their lifting up a massive stone; the phrase, "burden themselves with it," refers to this custom. Cf. Matthew, 21. 44: The Jews" fell" on the rock of offence, Messiah, and were "broken but the rock shall fall on Antichrist, who "burdens himself with it" by his assault on the restored Jews, and "grind him to powder." all... people of... earth-The Antichristian confederacy against the Jews shall be almost universal. 4. I will smite... horse-The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Exodus, 16. 19. 21.). open mine eyes upon... Judah-to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her. blindness-so as to rush headlong on their own ruin (cf. ch. 14. 12, 13.). 5. shall say-when they see the foe divinely smitten with Antichrist will first make a covenant with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Daniel, 11. 35-38; 12. 1; 9. 27; 2 Thessalonians, 2. 3-12.). But at last he is to perish utterly (v. 17.), and the elect remnant of Judah and Israel is to be saved gloriously. 16. in the landAntichnist will probably be a Jew, or at least one in Judea. not visit... neither seek... heal... broken, nor feed... but... eat... flesh... tear-Cf. similar language as to the unfaithful shepherds of Israel, Ezekiel, 34. 2-4. This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time. those... cut off "those perishing" [LXX.], i.e., those sick unto death, as if already cut off. the young-The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, JEROME, &c.] translate, "the straying," "the dispersed" so GESENIUS. broken the wounded. standeth still-with faintness lagging behind. tear..."madness." Judah... Jerusalem-here distinguished claws-expressing cruel voracity; tearing off the very hoofs (cf. Exodus, 10. 26.), giving them excruciating pain, and disabling them from going in quest of pasture. 17. the idol-The Hebrew expresses both vanity and an idol. Cf. Isaiah, 14. 13; Daniel, 11. 36; 2 Thessa lonians, 2. 4; Revelation, 13. 5, 6, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leareth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them. nay, destroying them (Daniel, 9. 27; 11. 30-35.). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (2 Thessalonians, 2. 8;); and on his "right eye," wherewith he ought to have watched the sheep (John, 10. 12, 13.). However, Antichrist shall destroy, rather than leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who, in just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the right eye" has attached to it the notion of ignominy (1 Samuel, 11. 2.). CHAPTER XII. Ver. 1-14. JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER HER REPENTANCE AND RESTORATION. 1. burden-weighty prophecy; fraught with destruction to Israel's foes; the expression may also refer to the distresses of Israel implied as about to precede the deliverance. for Israel-concerning Israel. [MAURER.) stretcheth forth-present; now, not merely, "hath stretched forth," as if God only as the country and the metropolis. Judah recognises Jerusalem's Repentance and Restoration. ZECHARIAH, XIII. Cleansing of the Jews from Sin. "before them" through the desert, the highest type of religion. wives apart-Jewish females worship sepastrength and glory in heaven (Exodus, 23. 20; 32. 34.).rately from the males (Exodus, 15. 1, 20.). 13. Levi... "The house of David" is the "prince," and his family Shimei-the highest and lowest of the priestly order sprung from David (Ezekiel, 45. 7, 9.). David's house (Numbers, 3. 18, 21.). Their example and that of the was then in a comparatively weak state. 9. I will seek royal order would of course influence the rest. 14. to destroy-I will set myself with determined earnest- All... that remain-after the fiery ordeal, in which two ness to destroy, &c. (Haggai, 2. 22.). 10. Future con- thirds fall (ch. 13. 8, 9.). version of the Jews is to flow from an extraordinary CHAPTER XIII. outpouring of the Holy Spirit (Jeremiah, 31. 9, 31-34; Ver. 1-9. CLEANSING OF THE JEWS FROM SIN: Ezekiel, 39. 29.). spirit of grace... supplications - ABOLITION OF IDOLATRY: THE SHEPHERD SMITTEN: "Spirit" is here, not the spirit produced, but THE THE PEOPLE OF THE LAND CUT OFF, EXCEPT A HOLY SPIRIT producing a "gracious" disposition, and THIRD PART REFINED BY TRIALS. 1. Connected inclination for "supplications." CALVIN explains with the close of ch. 12. The mourning penitents are 39 spirit of grace' as the grace of God itself (whereby here comforted. fountain opened-It has been long He pours" out His bowels of mercy), conjoined with opened, but then first it shall be so "to the house of the sense of it in man's heart." The "spirit of suppli- David," &c. (representing all Israel), after their long cations" is the mercury, whose rise or fall is an unerr- and weary wanderings. Like Hagar in the wilderness ing test of the state of the church. [MOORE.] In they remain ignorant of the refreshment near them, Hebrew, grace" and "supplications" are kindred until God "opens their eyes" (Genesis, 21. 19.). terms; translate, therefore, "gracious supplications." [MoORE.] It is not the fountain, but their eyes that The plural implies suppliant prayers "without ceasing." I need to be opened. It shall be a "fountain" ever Herein not merely external help against the foe, as flowing: not a laver needing constantly to be replenbefore, but internal grace is promised subsequently. ished with water, such as stood between the tabernacle look upon me-with profoundly earnest regard, as the and altar (Exodus. 30. 18.). for sin... uncleanness→→→ Messiah whom they so long denied. pierced-implying i.e., judicial guilt and moral impurity. Thus justificaMessiah's humanity: as "I will pour... spirit" implies tion and sanctification are implied in this verse as His divinity. look... mourn-True repentance arises both flowing from the blood of Christ, not from cerefrom the sight by faith of the crucified Saviour. It is monial sacrifices (1 Corinthians, 1. 30; Hebrews, 9. the tear that drops from the eye of faith looking on 13, 14; 1 John, 1. 7; cf. Ezekiel, 36. 25.). Sin in Hebrew Him. Terror only produces remorse. The true peni- is lit., a missing the mark or way. 2. Consequences tent weeps over his sins in love to Him who in love of pardon; not indolence, but the extirpation of sin. has suffered for them. me... him-The change of names of... idols-Their very names were not to be person is due to Jehovah-Messiah speaking in His mentioned: thus the Jews, instead of Mephi-baal, said own person first, then the prophet speaking of Him. Mephibosheth (Bosheth meaning a contemptible thing) The Jews, to avoid the conclusion that He whom they (Exodus, 23. 13; Deuteronomy, 12. 3; Psalm 16. 4.). out have "pierced" is Jehovah-Messiah who says, "I will of the land-Judea's two great sins, idolatry and false pour out... spirit," altered "me" into "him," and prophecy, have long since ceased. But these are types represent the "pierced" one to be Messiah Ben (son of) of all sin (e.g., covetousness, Eph. 5. 5, a besetting sin Joseph, who was to suffer in the battle with Gog, before of the Jews now). Idolatry, combined with the "spirit" Messiah Ben David should come to reign. But of "Satan," is again to be incarnated in "the man of Hebrew, Chaldee, Syriac, and Arabic oppose this: and sin" who is to arise in Judea (2 Thessalonians, 2. 3-12,), the ancient Jews interpreted it of Messiah. Psalm and is to be "consumed with the Spirit of the Lord's 22. 16, also refers to His being "pierced." So John, mouth." Cf. as to Antichrist's papal precursor, "se19. 37; Revelation, 1.7. The actual piercing of His side ducing spirits... doctrines of devils," &c., 1 Timothy, was the culminating point of all their insulting treat-4. 1-3; 2 Peter, 2. 1. the unclean spirit-Hebrew, spirit ment of Him. The act of the Roman soldier who of uncleanness (cf. Revelation, 16, 13;; opposed to "the pierced Him was their act (Matthew, 27. 25,), and is so Spirit of holiness" (Romans, 1. 4.), "Spirit of error" accounted here in Zechariah. The Hebrew word is (1 John, 4. 6.). One assuming to be divinely inspired, always used of a literal piercing (so ch. 13. 3;); not of but in league with Satan. 3. The form of phraseology a metaphorical piercing, "insulted," as MAURER and here is drawn from Deuteronomy, 13. 6-10; 18. 20. The other Rationalists (from the LXX.) represent. as one substantial truth expressed is, that false prophecy shall mourneth for... son-(Jeremiah, 6. 26; Amos, 8. 10.). be utterly abolished. If it were possible for it again to A proverbial phrase peculiarly forcible among the start up, the very parents of the false prophet would Jews, who felt childlessness as a curse and dishonour. not let parental affection interfere, but would be the Applied with peculiar propriety to mourning for first to thrust him through. Love to Christ must be Messiah, "the first-born among many brethren" paramount to the tenderest of natural ties (Matttew, (Romans, 8. 29.). 11. As in v. 10, the bitterness of their 10. 37.). Much as the godly love their children, they mourning is illustrated by a private case of mourning, love God and His honour more. 4. prophets so in this verse by a public one, the greatest recorded ashamed-of the false prophecies which they have in Jewish history, that for the violent death in battle uttered in times past, and which the event has conwith Pharaoh-necho of the good king Josiah, whose futed. rough garment-sackcloth. The badge of a proreign had been the only gleam of brightness for the phet (2 Kings, 1.8; Isaiah, 20. 2,), to mark their frugality period from Hezekiah to the downfall of the state; alike in food and attire (Matthew, 3. 4; also, to be lamentations were written by Jeremiah for the occa- consonant to the mournful warnings which they desion (2 Kings, 23. 29, 30; 2 Chronicles, 35. 22-27.). livered. It is not the dress that is here condemned, Hadadrimmon-a place or city in the great plain of but the purpose for which it was worn, viz., to conceal Esdraelon, the battle-field of many a conflict, near wolves under sheep's clothing. [CALVIN.] The monkish Megiddo; called so from the Syrian idol Rimmon, hair-shirt of Popery, worn to inspire the multitude Hadad also was the name of the sun, a chief god of the with the impression of superior sanctity, shall be then Syrians (Macrob. Saturnalia, 1. 23.). 12-14. A universal cast aside. 5, 6. The detection of one of the false proand an individual mourning at once. David... Nathan phets dramatically represented. He is seized by some -representing the highest and lowest of the royal zealous vindicator of the law, and in fear cries out, "I order. Nathan, not the prophet, but a younger son of am no prophet." man-i.e. one. taught me to keep David (2 Samuel. 5. 14; Luke, 3. 31.). apart-Retire- cattle-As "keeping cattle" is not the same as to be ment and seclusion are needful for deep personal "an husbandman," translate rather, "Has used (or Abolition of Idolatry. ZECHARIAH, XIV. CHAPTER XIV. The Shepherd Smitten. appropriated") me as a servant," riz., in husbandry. | despised by the world: "the poor of the flock" ch. [MAURER.] However, husbandry and keeping cattle 11. 7. 11:): comforted after His crucifixion at the resur might be regarded as jointly the occupation of the rection (John, 20. 17-203: saved again by a special interperson questioned: then Amos, 7. 14, "herdman," will position from the destruction of Jerusalem, having accord with English Version. A Hebrew kindred word retired to Pella when Cestius Gallus so unaccountably means cattle. Both occupations, the respondent im- withdrew from Jerusalem. Ever since there has been plies, are inconsistent with my being a "prophet." a Jewish "remnant" of "the little ones" "according 6. wounds in thine hands-The interrogator still suspects to the election of grace." The hand of Jehovah was him: "If so, if you have never pretended to be a pro- laid in wrath on the Shepherd that His hand might be phet, whence come those wounds?" The Hebrew is turned in grace upon the little ones. 8, 9. Two-thirds lit.,"between thine hands." The hands were naturally of the Jewish nation were to perish in the Roman held up to ward off the blows, and so were "thrust wars, and a third to survive. Probably from the conthrough" (v. 3) "between" the bones of the hand. text (ch. 14. 2-9,), which has never yet been fulfilled, the Stoning was the usual punishment; "thrusting destruction of the two-thirds (lit., the proportion of through" was also a fit retribution on one who tried two, or portion of two), and the saving of the remnant, to "thrust Israel away" from the Lord (Deuteronomy, the one-third, are still future, and to be fulfilled under 13. 10; and perfects the type of Messiah, condemned Antichrist. 9. through... fire-of trial (Psalm 66, 10, as a false prophet, and pierced with "wounds between Amos, 4. 11; 1 Corinthians, 3. 15; 1 Peter, 1. 6, 7.). It His hands." Thus the transition to the direct prophecy hence appears that the Jews' conversion is not to preof Him (v. 7) is natural, which it would not be, if fle cede, but to follow, their external deliverance by the were not indirectly and in type alluded to. wounded special interposition of Jehovah; which latter shall be in... ... house of my friends-An implied admission that the main cause of their conversion, combined with a he had pretended to prophecy, and that his friends had preparatory inward shedding abroad in their hearts of wounded him for it in zeal for God (v. 3.). The Holy the Holy Spirit (ch. 12. 10-14;); and here, "they shail Spirit in Zechariah alludes indirectly to Messiah, the call on my name," in their trouble, which brings Jehoantitype, wounded by those whom He came to be- vah to their help (Psalm 50. 15.). my people-(Jeremiah, friend, who ought to have been His "friends," who 30. 18-22; Ezekiel, 11. 19, 20; Hosea, 2. 23.). were His kinsmen (cf. v. 3 as to the false prophet's friends with Mark, 3. 21, "His friends," Margin, "kinsmen," John, 7. 5; "His own," John, 1. 11; the Jews, "of whom as concerning the flesh He came," Romans, 9. 5,), but who wounded Him by the agency of the Romans (ch. 12. 10.). 7. Expounded by Christ as referring to Himself (Matthew, 26. 31, 32.). Thus it is a resumption of the prophecy of His betrayal (ch. 11. 4, 10, 13, 14.), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off whilst bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt. Awake-Cf. a similar address to the sword of justice personified (Jeremiah, 47. 6, 7.). For "smite" (imperative), Matthew, 26. 31, has "I will smite." The act of the sword, it is thus implied, is GOD's act. So the prophecy Isaiah, 6. 9. "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Matthew, 13. 14.), "ye shall hear." sword-the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (Psalm 17. 13; Romans, 13. 4.). Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "my shepherd," i.e., provided (Revelation, 13. 8) for sinners by my love to them, and ever the object of my love, though judicially smitten (Isaiah, 53, 4) for their sins (Isaiah, 42. 1; 50. 16.). man that is my fellow-lit., the man of my union. The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," i.e., my associate. "My equal." (DE WETTE: a remarkable admission from a Rationalist.] "My nearest kinsman" (HENGSTENBERG.] (John, 10. 30; 14. 10, 11; Philippians, 2. 6.). sheep shall be scattered-The scattering of Christ's disciples on His apprehension was the partial fulfilment (Matthew, 26. 31.), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, Psalm 100. 3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (Isaiah, 40. 9-11.). I will turn... hand upon... little ones-i.e., I will interpose in favour of (cf. the phrase in a good sense, Isaiah, 1. 25) "the little ones," viz., the humble followers of Christ from the Jewish church, Ver. 1-21. LAST STRUGGLE WITH THE HOSTILE WORLD-POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JEKUSALEM. 1. day of the Lord-in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joel, 2. 31; 3. 14; Malachi, 4. 1, 5.). thy spoil... divided in the midst of thee-by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself. 2. gather all nations, &c.The prophecy seems literal (cf. Joel, 3, 2.). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2 Thessalonians, 2. 4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Cf. the complicated movements, Daniel. 11. half... the residue-In ch. 13. 8, 9, it is "two thirds" that perish, and "the third" escapes. There, however, it is "in all the land;" here it is "half of the city." Two-thirds of the whole people perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue." 3. ThenIn Jerusalem's extremity. as...in... day of battleas when Jehovah fought for Israel against the Eyp tians at the Red sea (Exodus, 14. 14; 15. 3). As He then made a way through the divided sea, so will He now divide in two "the mount of Olives" (v. 4.). 4 The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the West toward Jordan, Eastward) is to open a way of escape to the besieged (cf. Joel, 3. 12, 14.). Half of the divided mount is thereby forced Northward, half Southward; the valley running between. The place of His depar ture at His ascension shall be the place of His return; and the "manner" of His return also shall be similar (Acts, 1. 11.). He shall probably "come from the East" (Matthew. 24. 27.). He so made His triumphal entry into the city from the mount of Olives on the East (Matthew, 21. 1-10.). This was the scene of His agony so it shall be the scene of His glory. Cf. Ezekiel, 11. 23, with 43. 2, "from the way of the East." 5. ye shall flee to the valley-rather, "through the valley," as Last Struggle with the ZECHARIAH, XIV.. Hostile World-Powers, but an intermediate condition in which sorrows shall summer... in 2 Samuel, 2. 29. The valley made by the cleaving | shall not be altogether light nor altogether darkness, asunder of the mount of Olives (v. 4) is designed to be their way of escape, not their place of refuge. [MAURER.] JEROME is on the side of English Version. If it be translated so, it will mean, Ye shall flee to the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Amos, 1. 1) as a recognised epoch in Jewish history. Cf. also Isaiah, 6. 1: perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Matthew, 24. 7.), marked momentous movements in the unseen spiritual world. of the mountains-rather, "of my mountains," viz., Zion and Moriah, peculiarly sacred-i.e., the front, or East, which Orientalists face in to Jehovah. (MOORE.] Or, the mountains formed by my cleaving Olivet into two. (MAURER.] Azal-the name of a place near a gate East of the city. The Hebrew means adjoining. (HENDERSON.] Others give the meaning, departed, ceased. The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city. Lord my God... with thee-The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Luke, 21. 28,), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with thee!" So Isaiah, 25. 9. saints holy angels, escorting the returning King (Matthew, 24, 30, 31; Jude, 14); and redeemed men (1 Corinthians, 15. 23; 1 Thessalonians, 3, 13; 4. 14.). Cf. the similar mention of the "saints" and "angels" at His coming on Sinai, Deuteronomy, 33. 2, 3; Acts, 7. 53; Galatians, 3. 19; He-guage, that all may call upon the name of the Lord brews, 2, 2. PHILLIPS thinks Azal is Ascalon on the with one consent" (Zephaniah, 3. 9.). The Son too shall Mediterranean. An earthquake beneath Messiah's at last give up His mediatorial kingdom to the Father, tread will divide Syria, making from Jerusalem to Azal when the purposes for which it was established shall a valley which will admit the ocean waters from the have been accomplished," that God may be all in all" West to the Dead sea. The waters will rush down the (1 Corinthians, 15. 24.). 10. turned-or" changed round valley of Arabah, the old bed of the Jordan, clear away about;" lit., to make a circuit. The whole hilly land the sand drift of 4000 years, and cause the commerce round Jerusalem, which would prevent the free passage of Petra and Tyre to centre in the Holy city. The of the living waters, shall be changed so as to be "as a Dead sea rising above its shores will overflow by the (or the) plain" (Isaiah, 40. 4.). from Geba to Rimmonvalley of Edom, completing the straits of Azal into Geba (2 Kings, 23. 8) in Benjamin, the North border of the Red sea. Thus will be formed the great pool of Judah. Rimon, in Simeon (Joshua, 15. 32), the Jerusalem (cf. v. 8; Ezekiel, 47. 1. &c.; Joel, 3. 18.). South border of Judah; not the Rimmon North East Euphrates will be the North boundary, and the Red of Michmash. "The plain from Geba to Rimmon" sea the South. Twenty-five miles North and twenty- (i.e., from one boundary to the other) is the Arabah or five miles South of Jerusalem will form one side of the plain of the Jordan, extending from the sea of Tiberias fifty miles square of the Lord's Holy Oblation (Ezekiel, to the Elanitic gulf of the Red sea, it shall be lifted up 48.). There are seven spaces of nifty miles each from-viz., Jerusalem shall be exalted, the hills all round Jerusalem Northward to the Euphrates, and five being lowered (Micah, 4. 1.). inhabited in her placespaces of fifty miles each Southwards to the Red sea. (ch. 12. 6.). from Benjamin's gate-leading to the terriThus there are thirteen equal distances on the breadth tory of Benjamin. The same as Ephraim's gate, the of the future promised land, one for the oblation and North boundary of the city (2 Kings, 14. 13.). the first twelve for the tribes, according to Ezekiel, 48. That gate-West of the city. [GROTIUS.] "The place of," the Euphrates North, Mediterranean West, the Nile &c., implies that the gate itself was then not in existand Red sea South, are to be the future boundaries of ence. "The old gate" (Nehemiah, 3. 6.). the corner the Holy land, which will include Syria and Arabia, is gate-East of the city. [GROTIUS.] Or the "corner" favoured by Genesis, 15. 18; Exodus, 23. 31; Deutero-joining the North and West parts of the wall. [VILnomy, 11. 24; Joshua, 1. 4; 1 Kings, 4. 21; 2 Chronicles, LALPANDUS.] GROTIUS thinks "corners" refers to 9. 26; Isatah, 27. 12; all which was partially realised in the towers there built (cf. Margin, Zephaniah, 3. 6.). Solomon's reign, shall be antitypically so hereafter. tower of Hananeel-South of the city, near the sheep The theory, if true, will clear away many difficulties in gate (Nehemiah, 3. 1; 12. 39; Jeremiah, 31. 38.). the way of the literal interpretation of this chapter and [GROTIUS.] king's winepresses-(Song of Solomon, Ezekiel, 48. 6. light.. ... not... clear... dark-JEROME, 8. 11.). In the interior of the city, at Zion. [GROTIUS.] Chalde, Syriac, and LXX., translate, "There shall not 11. no more utter destruction-(Jeremiah, 31. 40.). Lit., be light, but cold and ice" i.e., a day full of horror no more curse (Revelation, 22. 3; cf. Malachi, 4. 6,), for (Amos, 5. 18.). But the Hebrew for "clear" does not there will be no more sin. Temporal blessings and mean "cold," but precious, splendid (cf. Job, 31. 20.). spiritual prosperity shall go together in the millenCALVIN translates, "The light shall not be clear, but nium: long life (Isaiah, 65. 20-22,), peace (Isaiah, 2. 4.), dark" (lit., condensation, i.e., thick mist); like a dark honour (Isaiah, 60, 14-16,), righteous government (Isaiah, day in which you can hardly distinguish between day 54. 14; 60. 18.). Judgment, as usual, begins at the house and night English Version accords with v. 7: "There of God, but then falls fatally on Antichrist, whereon Jehovah-Messiah Saves Jerusalem ZECHARIAH, XIV. and Destroys the Foe. the church obtains perfect liberty. The last day will | tion, 20. 7-9;); but they, like Satan their master, shall end everything evil (Romans, 8. 21.). [AUBERLEN.] be restrained during the thousand years. Note too 12. Punishment on the foe, the last Antichristian con- from this verse that the Gentiles shall come up to federacy (Isaiah, 59. 18; 66. 24; Ezekiel, 38., 39.; Revela- Jerusalem, rather than the Jews go as missionaries to tion, 19. 17-21.). A living death: the corruption (Gala- the Gentiles (Isaiah, 2. 2; Micah, 5. 7.). However, tians, 6. 8) of death combined in ghastly union with Isaiah, 66. 19, may imply the converse. 18. if... Egypt the conscious sensibility of life. Sin will be felt by the go not up-specified as Israel's ancient foe. If Egypt sinner in all its loathsomeness, inseparably clinging to go not up, and so there be no rain on them (a judg him as a festering putrid body. 13. tumult-consterna- ment which Egypt would contemn, as depending on the tion (ch. 12. 4; 1 Samuel, 14. 15, 20,). lay hold... cn... Nile's overflow, not on rain), there shall be the plague, hand of... neighbour-instinctively grasping it, as if &c. Because the guilty are not affected by one judg thereby to be safer, but in vain. [MENOCHIUS.] ment, let them not think to escape, for God has other Rather, in order to assail "his neighbour" [CALVIN] judgments which shall plague them. MAURER trans (Ezekiel, 38. 21.). Sin is the cause of all quarrels on lates, "If Egypt go not up, upon them also there shall earth: it will cause endless quarrels in hell (James, be none" (no rain). Psalm 106. 32, mentions "rain" in 3. 16, 16.). 14. Judah...fight at Jerusalem-viz., against Egypt. But it is not their main source of fertility. the foe: not against Jerusalem, as MAURER translates 19. punishment-lit., sin; i.e., punishment for sin. 20. in variance with the context. As to the spoil gained shall there be upon the bells-viz., this inscription, from the foe, cf. Ezekiel, 39. 10, 17. 15. The plague "Holiness to the Lord," the same as was on the mitre shall affect the very beasts belonging to the foe. A of the high priest (Exodus, 28. 36.). This implies that typical foretaste of all this befell Antiochus Epiphanes all things, even the most common, shall be sacred to and his host at Jerusalem (1 Maccabees, 13. 49; 2 Mac- Jehovah, and not merely the things which under the cabees, 9. 5.). 16, every one... left-(Isaiah, 66. 19, 23.). law had peculiar sanctity attached to them. The God will conquer all the foes of the church. Some Hebells" were metal plates hanging from the necks of will destroy, others He will bring into willing subjec- horses and camels as ornaments, which tinkled (as the tion. from year to year-lit. "from the sufficiency of a Hebrew root means) by striking against each other. year in a year.' feast of tabernacles-The other two Bells are found represented on the walls of Sennagreat yearly feasts, Passover and Pentecost, are not cherib's palace at Kouyunjik attached to horses. pota specified, because, their antitypes having come, the...like... bowls-the vessels used for boiling, for retypes are done away with. But the feast of tabernacles ceiving ashes, &c., shall be as holy as the bowls used will be commemorative of the Jews' sojourn, not for catching the blood of the sacrificial victims (Note, merely forty years in the wilderness, but for almost ch. 9. 15; 1 Samuel, 2. 14.). The priesthood of Christ 2000 years of their dispersion. So it was kept on their will be explained more fully both by the Mosaic types return from the Babylonian dispersion (Nehemiah, and by the New Testament in that temple of which 8. 14-17.). It was the feast on which Jesus made His Ezekiel speaks. Then the Song of Solomon, now triumphal entry into Jerusalem (Matthew, 21. 8;); a obscure, will be understood, for the marriage feast of pledge of His return to His capital to reign (cf. Levi- the Lamb will be celebrated in heaven (Revelation, ticus, 23. 34, 39, 40, 42; Revelation, 7. 9; 21. 3.). A feast 19.), and on earth it will be a Solomonic period, peaceof peculiar joy (Psalm 118. 15; Hosea, 12. 9.). The feast ful, glorious, and nuptial. There will be no king but a on which Jesus gave the invitation to the living waters prince; the sabbatic period of the judges will return, of salvation ("Hosanna," save us now, was the cry, but not with the Old Testament but New Testament Matthew, 21. 9; cf. Psalm 118. 25. 26) (John, 7.2, 37.). To glory (Isaiah, 1. 26; Ezekiel, 45.). [Roos.] 21. every pot the Gentiles too it will be significant of perfected sal--even in private houses, as in the temple, shall be vation after past wanderings in a moral wilderness, as deemed holy, so universal shall be the consecration of it originally commemorated the ingathering of the all things and persons to Jehovah. take of them-as harvest. The seed time of tears shall then have issued readily as they would take of the pots of the templa in the harvest of joy. [MoORE.] "All the nations" itself, whatever number they wanted for sacrifice. no could not possibly in person go up to the feast, but... Canaanite-no unclean or ungodly person (Isaiah, they may do so by representatives. 17. no rain-in-35. 8; 52. 1; Joel, 3. 17.). Cf. as to the final state subse cluding every calamity which usually follows in the quent to the millennium, Revelation, 21. 27; 22. lå East from want of rain, viz., scarcity of provisions, MAURER not so well translates "merchant" here, as famine, pestilence, &c. Rain is the symbol also of in Proverbs, 31. 24. If a man would have the beginnGod's favour (Hosea, 6. 3.). That there shall be uncon-ings of heaven, it must be by absolute consecration of verted men under the millennium, appears from the everything to God on earth. Let his life be a liturgy, a outbreak of Gog and Magog at the end of it (Revela- holy service of acted worship. [MOORE.] MALACHI. MALACHI forms the transition-link between the two dispensations, the Old and the New," the skirt and boundary of Christianity" [Tertullian], to which perhaps is due the abrupt earnestness which characterises his prophecies. His very name is somewhat uncertain. Malachi is the rame of an office, rather than a person," my messenger," and as such is found, ch. 3. 1. LXX. favours this view in ch. 1. 1, translate, not "by Malachi," but "by the hand of His messenger” (cf. Haggai, 1. 13.). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authe rities not regarded as a proper name. The analogy of the headings of other prophets, however, favours the common view that Malachi is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (ch. 1. 10; 3. 1-10.). 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