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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:01:08 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:01:08 -0700 |
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diff --git a/34201-tei/34201-tei.tei b/34201-tei/34201-tei.tei new file mode 100644 index 0000000..edf7f68 --- /dev/null +++ b/34201-tei/34201-tei.tei @@ -0,0 +1,7160 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming</title> + <author><name reg="Park, J. R.">J. R. Park, M.D.</name></author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>November 3, 2010</date> + <idno type="etext-no">34201</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2010-11-03">November 3, 2010</date> + <respStmt> + <name> + Produced by Jeff G., David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This book was produced from scanned images of public domain + material from the Google Print project.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: large; text-align: center">An</p> + <p rend="font-size: x-large; text-align: center">Amicable Controversy</p> + <p rend="font-size: large; text-align: center">With</p> + <p rend="font-size: x-large; text-align: center">A Jewish Rabbi,</p> + <p rend="font-size: large; text-align: center">On</p> + <p rend="font-size: xx-large; text-align: center">The Messiah's Coming:</p> + <p rend="font-size: large; text-align: center">Unfolding</p> + <p rend="font-size: x-large; text-align: center">New Views on Prophecy</p> + <p rend="font-size: large; text-align: center">And The</p> + <p rend="font-size: x-large; text-align: center">Nature of the Millenium:</p> + <p rend="font-size: large; text-align: center">With an Entirely New</p> + <p rend="font-size: x-large; text-align: center">Exposition of Zechariah,</p> + <p rend="font-size: large; text-align: center">On The</p> + <p rend="font-size: x-large; text-align: center">Messiah's Kingdom</p> + <p rend="font-size: x-large; text-align: center">By J. R. Park, M.D. &c.</p> + <p rend="text-align: center">London:</p> + <p rend="text-align: center">Smith, Elder, And Co. 65, Cornhill</p> + <p rend="text-align: center">1832</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n='iii'/><anchor id='Pgiii'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Preface.</head> + +<p> +What! another Commentary on Zechariah! +the reader is ready to exclaim. Have we +not a Lowth and a Blayney? What can learning, +talent, or research effect, that has not +been effected already? In a word, I answer—nothing. +But, on the other hand, I ask, +what have they effected? With the exception +of particular passages, on which light +has been thrown, the general scope of the +prophecy remains as obscure as ever. Sufficient +proof of this appears in the want of +consistency in the plan of interpretation, +which in one verse looks to future events, +and in another to events long past, for explanation; +in one part supposes the prophet +<pb n='iv'/><anchor id='Pgiv'/> +to offer a connected series of consecutive predictions; +in the next supposes him to be carried +away by a transport into a digression +bordering upon incoherency; varying, moreover, +continually in the principle of exposition, +which is literal or figurative, political or +spiritual by turns. Surely this is not legitimate +exposition, but rather bespeaks some +latent error, some radical defect in the plan, +or principle of investigation. +</p> + +<p> +To point out that defect, which the writer +fancies he has discovered, is the object of the +present attempt; whether he be right or +wrong, the reader must decide. The traveller +who mistakes his road, only goes the farther +astray the more he prolongs his journey. So +the commentator on prophecy, who labours +to force the text to a sense which it was not +intended to bear, the more learning and ingenuity +he employs, the more he becomes involved +in intricacy and obscurity. +</p> + +<p> +In expounding the prophecies relating to +the Jews, commentators have had chiefly in +<pb n='v'/><anchor id='Pgv'/> +view their temporal and political state; whereas +the writer conceives, that their moral and +religious, that is, their spiritual condition, is +really the main purport of those which relate +to the restoration of Israel. Let any one +read the description of the New Jerusalem +in the 21st chapter of Revelations, and ask +himself, if this can possibly apply to a literal +city, or political state. It evidently cannot; +and yet it must apply to some state of the +Jews on earth; for the Messiah's kingdom is +always described as a kingdom on earth; and, +therefore, if the description does not apply to +their temporal, it must to their spiritual condition. +</p> + +<p> +The Messiah's kingdom is allowed to be +the chief subject of these prophecies; but if +Christ be the Messiah, his kingdom is a spiritual +one, and what relates to it must be spiritually +understood. We marvel at the blindness +which prevents the Jews from perceiving +in prophecy the numerous intimations of a +spiritual Messiah, all of which appear to us +<pb n='vi'/><anchor id='Pgvi'/> +to have been distinctly fulfilled in the person +of Christ; and yet that very blindness to +their spirituality is what prevents ourselves +from understanding other prophecies relating +to the same subject. Let this be steadily +and uniformly kept in view, and most of the +difficulties will vanish; and an interpretation +will unfold itself, not only historically minute, +and chronologically accurate, but which is, +moreover, as far as scriptural language admits, +literal; for in what relates to spiritual +affairs, the spiritual is the most literal interpretation. +This, then, is the principle of the +following exposition, and when it has been +found necessary to correct the translation, it +was not for the purpose of finding out more +recondite meanings, but to bring back the +words of the text to their ordinary and literal +signification. +</p> + +<p> +With regard to the controversial form under +which the treatise appears, a word of explanation +may be requisite. The writer having +framed his views of prophecy on principles +<pb n='vii'/><anchor id='Pgvii'/> +most at variance with those of the Jews, +and being only a self-taught Hebraist, was +anxious to know how far his exposition might +be controverted by an acknowledged Hebrew +scholar of the Jewish persuasion. Upon inquiry +he was referred to his present opponent, +as the fittest person for that purpose; +and he had the satisfaction to find, that however +they might differ in the plan of interpretation, +yet his opponent could rarely challenge +the accuracy or fidelity of his translation; +which he acknowledged to be more in +accordance with the Christian principle of +exposition, than any he had previously met +with. +</p> + +<p> +At the same time he declared the views it +unfolded, to contain nothing likely to have +any weight with a Jew; and readily pledged +himself to answer those views, should the +writer ever be disposed to publish them. +The views and the answer are now before the +reader. +</p> + +<p> +[Transcriber's Note: Single-word Hebrew quotations in the original book are often +rendered here in the form <q>A (or B)</q>, with the same word rendered in <q>A</q> and +in <q>B</q>, but with the letters stored in opposite orders. This is to allow the same +e-book to render properly in both HTML and PDF. The full-paragraph quotations should +appear correct in all formats.] +</p> + +</div> + +<pb n='001'/><anchor id='Pg001'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction.</head> + +<quote rend='display'> +<q>The testimony of Jesus in the spirit of prophecy.</q> +</quote> + +<p> +Few, perhaps, of those who read the Scriptures +are fully aware of the extent to which +the language of them abounds in metaphor; +yet is this knowledge indispensable to the +right understanding of both the Old and +the New Testament, and especially the prophetic +parts of these books. +</p> + +<p> +Prophecy, though not the largest, is beyond +question the most important part of +Scripture, affording the only irrefragable +proofs of God's moral government of the +world, and of Christ's being the promised +<pb n='002'/><anchor id='Pg002'/> +Messiah. These proofs depend upon no +human testimony, but carry their evidence in +themselves, not resting on man's credibility. +Deposited in the hands of those, whose blindness +understands them not, and whose prejudice +would gladly pervert their meaning, +they have been handed down to us, who are +blinded by similar prejudices, and in expounding +these prophecies are only a shade +more enlightened than the Jews. +</p> + +<p> +This rich mine of miraculous evidence, +still remains, almost wholly unexplored, although +it is to this testimony especially, +that Christ himself appealed. <hi rend='italic'>Search the +Scriptures</hi>, said he, <hi rend='italic'>for in them ye think ye +have eternal life, and they are they which testify +of me</hi>. This testimony still remains to Christians +of the present day, for the most part, +a sealed book; for beyond a partially successful +attempt, to point out in it, the prediction +of a few leading events, fulfilled near two +thousand years ago, and therefore now no +longer miraculous evidence to us, but resting +on the authenticity of historical records, all +the rest is veiled from their sight. +</p> + +<p> +The subsequent history of the progress of +<pb n='003'/><anchor id='Pg003'/> +our religion, continued in these prophecies, +in one uninterrupted series of predictions up +to the present day; detailing the triumphant +progress of the Gospel—the downfall of Judaism—the +subversion of Paganism—the +corruption of Christianity by the Gentiles—the +long age of darkness consequent thereto—the +rise and successful career of Mahommedism, +which has supplanted nominal Christianity +over half the globe—the exact boundary +line, affixing a limit to the dominion of +each of these grand apostacies—their co-existence +and simultaneous downfall—and the +revival of true Christianity—with other +events, clearly foretold, and now fulfilling +before our eyes, have all escaped the detection +of the most learned commentators whether +Jewish or Christian. +</p> + +<p> +The inability to explain these prophecies +thus tacitly acknowledged, which has accompanied +their transmission to our hands, is in +some degree a pledge that they have been faithfully +handed down to us; for who would be at +the pains to interpolate what none could pretend +to explain or apply? At the same time, +the cause of their remaining unexplained, and +<pb n='004'/><anchor id='Pg004'/> +of their appearing inapplicable to passing +events, becomes a highly interesting object +of inquiry; and will be chiefly found to arise +from the circumstance alleged at the outset, +namely, the misinterpretation of the figurative +language of Scripture and Prophecy. +</p> + +<p> +The leading subject of prophecy is the +Messiah's kingdom; a kingdom which the +Jews expected to be a temporal one, and +in this expectation, rejected Christ as a spiritual +prince. Whence arose their error?—From +their taking in a literal sense the language, +in which the prophets had described +that kingdom. The Apostles, and first disciples +of our Lord were under a similar illusion; +and had Christ at once undeceived +them, and banished from their minds all +hope of temporal dominion, it is probable +they would to a man have deserted him. +In fact, they did so desert him at his crucifixion; +nor did they fully perceive their +error, till after his resurrection, when they +received the gift of the Spirit on the day +of Pentecost, and their eyes were at length +fully opened to the spiritual nature of his +reign. +</p> + +<pb n='005'/><anchor id='Pg005'/> + +<p> +The Jews still remain under this illusion, +continuing still to look for a temporal prince, +and the literal fulfilment of prophecy. Thousands +also of Christians, who look for the +second coming of Christ, expect his personal +advent; that is, that he will come in person +to reign with the saints on earth for a thousand +years. And the title of saints, whether +assumed by, or bestowed upon the millenarians, +seems to be fondly cherished by them, +in anticipation of the share they expect in +the glories of that reign now approaching, or, +as they suppose, just at hand. +</p> + +<p> +That there be any among these, who would, +like the first disciples, desert their Lord, if +robbed of this pleasing expectation, it were +perhaps invidious to suppose. Whether, like +the Jews, they are led into this hope of an +earthly kingdom, by their misconception of +the prophecies that relate to this period, it +were premature as yet to enquire. But certain +it is, that they are for the most part zealous +advocates for the literal sense of prophecy; +and equally adverse with the Jews, +to what may be termed the spiritual exposition. +</p> + +<pb n='006'/><anchor id='Pg006'/> + +<p> +The term spiritual has, however, been so +much misunderstood, in regard to the interpretation +of prophecy, that it may be well to +explain here what is intended by it. No more +is meant by this term, than that the prophecies +relating to the Messiah's kingdom, which +the Christian must allow to be of a spiritual +nature, foretel events which regard the moral +and religious, and not the political state of the +world. In a word, that they foreshow the progress, +and final establishment of true christianity +on earth; this being the Messiah's +kingdom, or his spiritual reign. In this subject, +or the progress of our religion, we have +a history abounding in events more diversified +in their nature, and more interesting in their +consequences, because more influential on the +happiness of mankind, than any which political +history can furnish. Their chronology +and geography are in some points peculiar; +but, rightly understood, even these admit of +being marked with unerring precision, and +present some of the most striking proofs of +divine foreknowledge. +</p> + +<p> +We have intimated that prophetic language +abounds in metaphor; but this remains to be +<pb n='007'/><anchor id='Pg007'/> +proved, as well as stated; and the nature of +these metaphors requires to be pointed out +and explained. This can only be done by +citations from the prophecies themselves, +which shall, however, be made with as much +brevity as the subject will admit of. The +passages shall all be taken from prophecies +relating to the Messiah's kingdom; and while +their purport is made manifest, it shall at the +same time be shewn that they are uniformly +employed in the same sense, when the Messiah's +kingdom is the subject treated of, +throughout the New as well as the Old Testament. +We proceed to show the metaphorical +nature of prophetic language. +</p> + +<p> +When Isaiah (Ch. lxi.) uses such phrases as, +<hi rend='italic'>trees of righteousness</hi>, <hi rend='italic'>garments of praise</hi>, +<hi rend='italic'>garments of salvation</hi>, it is manifest that he +cannot mean literal trees or literal garments; +the figurative and spiritual import expressed +by the epithet affixed to each, namely righteousness, +salvation and praise, is the only +one that can be given to them. +</p> + +<p> +When the same prophet (Ch. lx.) foretelling +the glory of the Messiah's reign, by the +conversion of the Gentiles, says <hi rend='italic'>The abundance +<pb n='008'/><anchor id='Pg008'/> +of the sea shall be converted unto thee; +the forces of the Gentiles shall come unto thee</hi>, +it is evident that the sea does not mean the +literal sea, but figuratively the Gentile nations, +as afterwards expressed. +</p> + +<p> +When he styles the Messiah's kingdom, +<hi rend='italic'>Zion, the city of the Lord, whose walls shall +be called salvation, and whose gates praise</hi>; a +spiritual and not a literal city must be intended. +When, changing the metaphor, he +calls the city <hi rend='italic'>a bride</hi> (Ch. lxii, 5,) or describes +it <hi rend='italic'>as a woman in labour, and bringing forth a +male child</hi>, (Ch. lxvi. 6. 8.) it is clear that +all these expressions must be metaphorical; +<hi rend='italic'>the mountain, the city, the bride and the mother</hi>, +being alike used to express the same object; +and that object, as the context declares, the +spiritual glory of the Messiah's reign; splendid +in righteousness, abundant in salvation. +</p> + +<p> +Although the spiritual import of these expressions +appears self-evident; while the context +may satisfy the Christian that these chapters +foreshow the nature of the Messiah's kingdom, +metaphorically styled by the prophets, <hi rend='italic'>the +Zion of God, His holy mountain, the heavenly +Jerusalem, &c.</hi>, terms which alone bespeak its +<pb n='009'/><anchor id='Pg009'/> +spirituality; yet have we moreover the direct +sanction and authority of the Apostles Paul +and John for thus understanding them. +</p> + +<p> +St. Paul, when comparing the advantages +of the two covenants, and contrasting the +rigorous severity of the law, with the indulgent +mildness of the gospel, borrows these very +metaphors from the prophets, calling the former +Mount Sinai, and the latter Mount Zion. +(Heb. xii. 18.) <hi rend='italic'>For ye are not come</hi>, says he, +<hi rend='italic'>to the mountain that might be touched, and +that burned with fire, nor unto blackness and +darkness and tempest, &c.</hi> +</p> + +<p> +<hi rend='italic'>But ye are come unto Mount Zion, and +unto the city of the living God, the heavenly +Jerusalem, and to an innumerable company of +Angels.</hi> +</p> + +<p> +<hi rend='italic'>To the general assembly and church of the +first-born, which are written in heaven, &c.</hi> +</p> + +<p> +Here we see <hi rend='italic'>Mount Sinai</hi>, from which the +law was delivered, figuratively used to signify +the Old Covenant; and <hi rend='italic'>Mount Zion</hi>, and <hi rend='italic'>the +Heavenly Jerusalem</hi> to signify the New Covenant,—called +also the <hi rend='italic'>general assembly and +church of the first-born</hi>; that is of the regenerate +through Christ. +</p> + +<pb n='010'/><anchor id='Pg010'/> + +<p> +In like manner St. John, when foreshowing +the final establishment of true Christianity, +uses the same metaphor of a city and a bride, +that had been previously used by Isaiah. (Rev. +xxi. 2.) <hi rend='italic'>And I, John, saw the holy city, new +Jerusalem coming down from God out of heaven +prepared as a bride, adorned for her husband, +&c.</hi> +</p> + +<p> +But let it not be erroneously supposed that +the figurative character of prophetic language +consists merely in the use of these terms to +express the Messiah's kingdom; or that the +proof of its spirituality is confined to the employment, +however frequent, of such phrases +as <hi rend='italic'>trees of righteousness, waters of life, wells +of salvation</hi>, &c.; the fact is, that every allusion +to that kingdom is couched in terms, +which admit only of spiritual interpretation: +and where any lengthened description occurs, +the language assumes the form of continued +allegory, in which the moral and religious state +of mankind is foreshewn in terms appropriate +only to the physical world. As in Ezekiel +xxxiv. 26. +</p> + +<p> +<hi rend='italic'>And I will make them, and the places +round about my hill a blessing; and I will +<pb n='011'/><anchor id='Pg011'/> +cause the shower to come down is his season; +there shall be showers of blessing.</hi> +</p> + +<p> +<hi rend='italic'>And the tree of the field shall yield her +fruit, and the earth shall yield her increase, and +they shall be safe in their land, and shall know +that I am the Lord.</hi> +</p> + +<p> +When Jeremiah (xxxi. 12.) in similar language +foretels the abundance of blessings +promised in this kingdom, even the Rabbi +admits that the figurative and not the literal +sense is to be taken; and that spiritual, not +temporal blessings are here intended by the +prophet. +</p> + +<p> +<hi rend='italic'>Therefore they shall come and sing in the +height of Zion, and shall flow together for the +goodness of the Lord, for wheat and for wine, +and for oil, and for the young of the flock, and +of the herd</hi>, &c. +</p> + +<p> +But the main point aimed at in the following +exposition; and what the writer wishes to be +its distinguishing characteristic is, that of +making scripture its own interpreter; for in +every passage that has been referred to, and +perhaps it may be said, in every one that can +be referred to, there will be found in the context +sufficient intimation of the purport of the +figurative expressions employed. +</p> + +<pb n='012'/><anchor id='Pg012'/> + +<p> +On this plan the boldest metaphors will be +found to admit of easy explanation; and passages +otherwise inexplicable will find their +solution, upon one consistent and uniform +principle of interpretation. A few examples +will afford illustration of the proposed plan of +exposition. +</p> + +<p> +One of the boldest metaphors used by the +prophets in reference to the Messiah's kingdom +is, that which represents the establishment +of this new order of things, promised in +his reign, as <hi rend='italic'>a new heaven and a new earth</hi>; +in fact as a new creation: a mode of expression, +which has no doubt been often understood, +by those who are not sufficiently conversant +with the nature of prophetic language, +as literally foretelling a change in the physical +world, that we inhabit. +</p> + +<p> +Nor is this error confined to the unlearned: +it appears to have been fallen into by one who +may perhaps be justly styled the most learned +commentator on prophecy of the present +age; and moreover the very writer who has +pointed out the true principle of exposition. +</p> + +<p> +The intelligent and profound Dean of +Lichfield in his work on the Apocalypse, after +<pb n='013'/><anchor id='Pg013'/> +pointing out the figurative sense of such passages, +yet, strange to say, relinquishes this +sense where it seems the most appropriate, +and adopts the literal. +</p> + +<p> +In allusion to the first establishment of the +Jewish Theocracy, we find in Isaiah (li. 16.) +the following figurative language. +</p> + +<p> +<hi rend='italic'>When I have put my words in thy mouth, +and covered thee with the palm of my hand, that +I may plant the heaven, and lay the foundation +of the earth.</hi> +</p> + +<p> +Thus, selecting the Jews to be God's chosen +people, and putting his words in the mouth of +the prophet, are said to be <hi rend='italic'>planting the heavens</hi> +and <hi rend='italic'>laying the foundation of the earth</hi>. And +in conformity with this style, when the old +Covenant was to be dissolved, and the new +one to be established, <hi rend='italic'>new heavens</hi> and <hi rend='italic'>a new +earth</hi> are said to be created. (Isa. lxv. 17.) +</p> + +<p> +<hi rend='italic'>For behold I create new heavens and a new +earth, and the former shall not be remembered +nor come into mind.</hi> +</p> + +<p> +When St. John, in the Rev. vi. 12. foretels the +corruption of Christianity, in a prophecy which +appears distinctly applicable to the events +that occurred at the beginning of the fourth +<pb n='014'/><anchor id='Pg014'/> +century; he borrows the same metaphors, +and describes the loss or corruption of true +religion as the departure of the heavens, and +the darkening of the heavenly luminaries. +(Rev. vi. 12.) +</p> + +<p> +<hi rend='italic'>And I beheld when he had opened the sixth +seal, and lo there was a great earthquake; and +the sun became black as sackcloth of hair, and +the moon became as blood;</hi> +</p> + +<p> +<hi rend='italic'>And the stars of heaven fell unto the earth; +even as a fig-tree casteth her untimely figs, +when she is shaken of a mighty wind.</hi> +</p> + +<p> +<hi rend='italic'>And the heaven departed as a scroll when it +is rolled together, &c.</hi> +</p> + +<p> +The historical view of this period, taken +by Dr. Woodhouse, exactly accords with the +figurative sense of the prophecy—yet, to the +manifest injury of consistent interpretation, +it is here that he relinquishes the figurative, +and adopts the literal sense, supposing the +day of judgment to be here foretold. +</p> + +<p> +While thus compelled to dissent from some +particular views of this writer, I cannot pass +by this opportunity of expressing the very +high estimation in which I otherwise hold his +most valuable publication. (Woodhouse on +the Apocalypse.) +</p> + +<pb n='015'/><anchor id='Pg015'/> + +<p> +Other commentators on prophecy, who +have for the most part adopted the political +in preference to the spiritual view, regard <hi rend='italic'>the +heavens</hi>, as symbolizing the civil government +or ruling powers in a state; and it is true +that these expressions have not been always +confined in prophecy to the prediction of spiritual +events; but have been also used in +foretelling the judgments of God upon political +states and kingdoms. +</p> + +<p> +But when the Messiah's kingdom is the acknowledged +subject, to look to political events +for its fulfilment, is surely to run into the +error of the Jews, and to disregard the intimation +expressly given by him; who declared +that <hi rend='italic'>his kingdom was within us</hi>; or as the +prophets had previously foreshewn—<hi rend='italic'>behold, +I will put my law in their inward parts; and +write it in their hearts</hi>. +</p> + +<p> +One example more shall suffice, for shewing +the superiority of the spiritual view, in +affording the solution of passages, which +upon any other must appear utterly inexplicable. +It has been stated that Zion is also +represented as a woman, and a mother; of +which the most remarkable instance occurs +<pb n='016'/><anchor id='Pg016'/> +in the following extraordinary passage in +Isaiah lxvi. 7, 8. +</p> + +<p> +<hi rend='italic'>Before she travailed she brought forth; before +her pains came she was delivered of a man-child.</hi> +</p> + +<p> +<hi rend='italic'>Who hath heard such a thing? Who hath +seen such things? Shall the earth be made to +bring forth in one day? or shall a nation be +born at once? for as soon as Zion travailed she +brought forth her children.</hi> +</p> + +<p> +The Christian may perhaps suppose, as +some have done, that Christ is the man-child +here intended; but that cannot be. For Zion +is the mother, and a mountain can never be +literally understood to bring forth a man; +the mountain is a figurative mother, and the +child must be a figurative child. +</p> + +<p> +What does the mother figuratively signify? +is then the question most likely to lead +us to the nature of the child. We have already +seen that this term is constantly applied +to Israel, and especially with reference +to their spiritual state of regeneration through +Christianity. Such we may presume, then, is +the meaning of Zion here; and that the regeneration +<pb n='017'/><anchor id='Pg017'/> +of the Jews through Christianity is +the birth and parturition here spoken of. +</p> + +<p> +Upon this view Judaism, or the Jewish +Church will be the mother, and the Christian +Church or Christianity her child—the +man-child, who was ordained to rule all nations. +Ps. ii. +</p> + +<p> +The next question is, how the birth can be +said to have preceded the labour-pains. +</p> + +<p> +Mr. Lowth, to whom more than any other I +feel indebted for much valuable assistance in +explaining the Old Testament prophecies, +supposes the labour-pains to be <q>the destruction +of the Jewish Polity, making way +for the growth of Christianity.</q> And this +seems a plausible explanation, as these troubles +of the Jewish Church followed the birth +or promulgation of Christianity forty years. +</p> + +<p> +But the solution is only plausible; for the +growth is not the birth; or if it be taken as +the birth, then it no longer precedes but follows +the labour-pains, for whatever effect the +destruction of Judaism had in promoting +Christianity, this effect was subsequent and +not prior to that event; and thus the solution +fails in the main point. +</p> + +<pb n='018'/><anchor id='Pg018'/> + +<p> +Moreover, upon the spiritual plan of exposition, +it may justly be objected, that these +troubles of the Jewish Church were rather +of a political than a spiritual character; and +certainly in no way essential to the birth +of Christianity, and cannot therefore be considered +as the labour-pains, or even as the +after-pains of that birth. +</p> + +<p> +This objection being valid, let a more +spiritual view be taken, and the objection will +vanish. Let the worldly feelings which prevented +the Jews from receiving Christ as their +Messiah, and the inward struggle required to +overcome these, symbolise the pains of labour, +and the connexion will be evident. For this +very struggle and victory over worldly feelings +constitute the regeneration through Christ; +and this therefore is essential to the birth of +Christianity, <q>the new birth unto righteousness.</q> +</p> + +<p> +But with the first Christians this struggle +could not precede the birth, for they received +Christ, before they were aware of the spiritual +nature of his mission; the Apostles did not +look for a spiritual Messiah until after the +day of Pentecost, and therefore the birth preceded +<pb n='019'/><anchor id='Pg019'/> +the pains with them; but once aware of +the sacrifice required, they cheerfully submitted +to every species of persecution, and +triumphed over all worldly feelings. And in +every individual who receives Christianity, +this struggle with worldly feelings must in +some measure continue during their whole +lives. +</p> + +<p> +With the Jews, the prevalence of these +worldly feelings, and the hope of a temporal +Messiah, still prevent their receiving +Christianity, or obstruct their regeneration. +And when the evidence of its truth +shall be forced upon them, it is probable +that this conviction will precede rather than +follow the entire conquest over worldly feelings; +so difficult is it to change our habits +and feelings at once. And in this we may +perceive the sense of the remaining verse, +cited above; <hi rend='italic'>Can the earth be made to bring +forth at once? Can a nation be born in a day? +For as soon as Zion travailed she brought forth +her children.</hi> +</p> + +<p> +The <hi rend='italic'>earth</hi> and the <hi rend='italic'>nation</hi> shew that a whole +people, or race of men, are here spoken of; +and the <hi rend='italic'>man-child</hi> of the former verse, we here +<pb n='020'/><anchor id='Pg020'/> +find changed into <hi rend='italic'>children</hi>, in the plural number. +Such appears to be the solution of the +difficulty, on the spiritual plan of exposition. +</p> + +<p> +If an equally satisfactory solution can be +offered by reference to political events, this +will no doubt be the best defence of that +mode of exposition that can be offered. How, +then, is the fact? The fact is, that such commentaries +are obliged to consider nine-tenths +of these prophecies still unaccomplished, although +a period of two thousand five hundred +years has elapsed since they were uttered; +and most of this interval is thus left, to +Christians as well as Jews, a perfect blank in +this prophetic history of the progress of the +Messiah's kingdom; without any proof, +during this time, at least as drawn from these +prophecies of the Old Testament, of God's +foreknowledge of events, of his providence in +the government of the world, or of his interposition +in the disposal of human affairs. +Some eight or ten verses, out of six chapters, +are all that appear upon this plan to admit of +explanation; whereas, by applying the prophecy +to the progress of Christianity, as +<pb n='021'/><anchor id='Pg021'/> +Christ's spiritual kingdom, and looking to +spiritual instead of political events, all the +leading occurrences in the history of our religion, +from its first promulgation to the present +day, already fulfilled, or now in the progress +of fulfilment, will be found to be clearly +foreshewn in one uninterrupted series of +predictions, comprising every verse and every +line in these chapters, except a few verses +which are still veiled in futurity. Admitting +the spiritual interpretation, being in fact +equivalent to admitting that Christ is the +Messiah, is the main point at issue between +the Rabbi and the Author; but as many +Christians still reject the figurative and spiritual +exposition, it is hoped that to them also +the foregoing remarks may be not altogether +useless; nor an unsuitable introduction to the +following new plan of expounding Zechariah's +prophetic view of the progress of the Messiah's +kingdom. +</p> + +</div> + +<pb n='022'/><anchor id='Pg022'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah +On The +Messiah's Kingdom. +Interpretation: Chapter IX.</head> + +<p> +The subject of these chapters appears to +be that, which, from its constant repetition +by all the Prophets from the earliest to the +latest, was evidently esteemed the most important +to the interests of mankind; namely, +the coming of the Messiah. +</p> + +<p> +This great event, being promised as a +blessing to the descendants of Abraham, +and particularly to the house of Judah, it +was natural that the Jews should expect to +obtain by it peculiar advantages; and accordingly, +whatever may be their views at +<pb n='023'/><anchor id='Pg023'/> +this time, we learn from the writings of St. +Paul, that their general expectation then was, +that to their nation would the benefits of it be +confined. The nature of these benefits was +moreover expected to consist, chiefly, in the +political supremacy to be conferred upon them +by a great temporal prince, who should establish +their dominion over all the earth. +</p> + +<p> +Such were the expectations of the Jews; +whereas the Christians who equally believe +the prophecies which contain these promises, +have been taught to interpret them in a very +different manner. They conceive that these +benefits will extend to all mankind; and understand +them as having no reference to political +power or temporal affairs, but as affording +the means of obtaining advantages of a +far higher and more permanent nature; even +the blessings of eternal life, and eternal +happiness. Not that these blessings were +by the Messiah's coming to be directly and +unconditionally conferred upon mankind; but +that the means of obtaining them would +thereby be afforded to all such as were disposed +to seek after them. These means they +conceive to be accomplished through the +<pb n='024'/><anchor id='Pg024'/> +establishment of a kingdom on earth; a +kingdom, however, not of a temporal, but +of a spiritual nature; one which consists in +the reign of true religion in the heart of man, +a real Theocracy; by which man is enabled +to overcome the world, that is, to rule and direct +his passions and worldly propensities, +and by making his future existence a paramount +consideration, to render him meet to +enjoy it. Such, according to the Christian's +view, is the victory to be gained; such the +kingdom to be established by the Messiah; +and hence the apparent contradiction, that +while battles and conflicts are spoken of, it +is yet declared to be a peaceful kingdom. +</p> + +<p> +But conceiving the prophecies which announce +the coming of the Messiah to have +been accomplished in the person of Christ, +the Christian supposes this kingdom to be +already established, and that Christ does actually +reign in the heart of every true believer. +That the numbers of such are comparatively +small, and by no means to be estimated +by the number of those who bear the +name of Christian, is a lamentable truth; +but it is a truth, which he was fully prepared +<pb n='025'/><anchor id='Pg025'/> +to look for by the same unerring word of prophecy; +which clearly announced, that a long +period of darkness and apostacy would intervene +between the appearance of the Messiah +on earth, and the universal establishment of +his kingdom. +</p> + +<p> +It is true that the Christian finds the clearest +annunciation of this long period of antichristian +darkness, in books which are of no +authority in the estimation of the Jew, in +those of the New Testament, to wit; but if +it can be shewn, as we conceive it can, that +the same events are also clearly foretold by +the Prophets of the Old Testament, the +subject will then prefer an equal claim to +the attention of both; to that of the Jew, as +calling upon him, impartially to consider the +evidence, which seems to prove that his Messiah +has already appeared on earth; and to +that of the Christian, as calling upon him +carefully to examine how far the religion he +professes may, both in doctrine and practice, +still be tinctured with the corruptions of antichristianity. +</p> + +<p> +This, then, is the point at issue; whether or +not, we have in these six chapters of Zechariah, +<pb n='026'/><anchor id='Pg026'/> +one of those Divine revelations, which +displays a prophetic view of the coming of the +Messiah; of his being rejected by most of his +own nation, but received by the Gentiles; of +the consequent abolition of Paganism, (then, +except with the Jews, the universal religion +of the world), and the substitution of Christianity +in its stead; but which at the same +time foretels the corruption of this religion +by us the Gentiles; and the long reign of +antichristian darkness which has since prevailed +in the room of it; with all the most +notable events attending these extraordinary +revolutions in the human mind; events still +fulfilling before our eyes, and open to the +observation of all who think the subject worthy +of their attention. Whether all this be clearly +intimated in the chapters before us, and can +be made out without violating grammatical +construction in the translation of the Hebrew, +or legitimate consistency in the interpretation +of prophetic language, is the question we propose +to consider. Frequent perusal and careful +examination have satisfied the mind of the +writer, that the subject of them is no other +than an epitome of the prophetic history +<pb n='027'/><anchor id='Pg027'/> +which was afterwards amplified in the Revelations +of St. John; where we find, as occurs +in other instances in which the predictions +are repeated, that the events are unfolded +with greater precision and minuteness as the +period of their accomplishment draws nigh. +</p> + +<p> +That no such subject distinctly appears, +through the medium of the authorised translation +contained in our Bibles, is most certain; +nor was it to be looked for, that any passages, +which admitted of different modes of construction, +should be rendered in a way least +acceptable to the expositor, in a translation +which is almost wholly Jewish, being founded +on the Masoretic punctuation. On the contrary, +it appears, in not a few instances, that +the usual and literal sense has been rejected +for one more remote, but more consonant +to the views and prejudices, of those who +framed the punctuation. That this statement +may not rest on the questionable ground +of assertion or opinion, the reader will find, +in the notes subjoined, a full statement of the +reasons for all the changes proposed; and +the Hebrew scholar will thus have full opportunity +to challenge their validity, if he find +<pb n='028'/><anchor id='Pg028'/> +occasion. It is the writer's wish that they +should be freely canvassed; truth is the only +object he has in view; and he asks no other +conditions on entering the arena, than that of +disclaiming the authority of the Masoretic +punctuation. His reasons for this will appear +sufficiently obvious. If, without the +aid of the points, we obtain a meaning that +is simple and satisfactory in many passages, +which by them are rendered obscure or unintelligible;—if +a connected and unbroken +explanation of each verse be attainable without +them, while only a few verses detached +from the context have been explained by the +ablest commentators through their aid; sufficient +reason will surely appear for rejecting +an authority which, instead of facilitating our +progress, only encumbers the subject with +unnecessary difficulties. +</p> + +<p> +The reader need not, however, expect that +every difficulty will be removed by the proposed +alterations; or that even the amended +translations will afford such an exposition as +to admit of no possible objection. It were +absurd to suppose that the strength of the argument +can lie all on one side, where two are +<pb n='029'/><anchor id='Pg029'/> +engaged in the controversy. For the Jew is +in this case no man of straw, set up to be +knocked down at pleasure, but a true Jew, a +Hebrew of the Hebrews, an advocate as zealous +in the cause he defends, as his Christian +opponent. Each believes himself in the +right; each expects to obtain the victory; +and it is not improbable that the reader, who +sits as umpire in the contest, may, after all, +though unconscious of partiality, give judgment +according to the bias of his feelings, +whether he be Jew or Christian, rather than +according to the abstract merits of the question. +</p> + +<p> +Regarding the subject of the prophecy, as +the coming of the Messiah, the introduction, +which is comprised in the first eight verses +of this chapter, appears to be the most appropriate +that can possibly be conceived. It +opens with a denunciation against worldly-mindedness, +and a declaration of God's purpose +to frustrate the schemes, and cut off +the hopes of ambition, pride, and avarice, in +the judgments pronounced against those +cities, which were then the most conspicuous +for their riches and power. This is immediately +<pb n='030'/><anchor id='Pg030'/> +followed, as if by way of contrast, by +a view of the spiritual nature of the Messiah's +kingdom, founded in meekness and humility, +and affording benefits of a very different kind, +namely, the taking away of sin, and the redemption +of mankind from a state of sin and +perdition; benefits which were not to be confined +to the Jews alone, but to extend to the +Gentiles also, and that on terms of equal participation +with the Jews. +</p> + +<p> +The denunciations are contained in the +first six verses as follow: Zech. ix. +</p> + +<p> +<hi rend='italic'>The heavy burden of the word of the Lord +against the land of Hadrach and Damascus</hi>; <hi rend='italic'>his +sending down</hi>, (that is, the Lord's) <hi rend='italic'>for the Lord's +is the eye of man</hi>, (the eye of the seer who receives +the vision,) <hi rend='italic'>and all the tribes of Israel</hi> +(whom it immediately concerns). +</p> + +<p> +<hi rend='italic'>Hamath also shall have a limit set to her; +Tyre and Sidon also, though she be very wise</hi>—(worldly-wise). +<hi rend='italic'>For she hath built herself Tyre, a +strong hold, and heaped up silver as the dust, and +fine gold as the mire of the streets. Behold the +Lord will cast her out, and smite her power in the +sea, and she shall be devoured with fire. Ashkalon +shall see it and fear, Gaza also shall see it and +<pb n='031'/><anchor id='Pg031'/> +be very sorrowful; and Ekron, for her hope shall +be dried up, and the king shall perish from Gaza, +and Ashkalon shall not be inhabited, and a stranger +shall dwell in Ashdod, and I will cut off the pride +of the Philistines.</hi> +</p> + +<p> +These denunciations are chiefly directed +against the Philistines, the cities enumerated +being the most conspicuous of any they possessed, +and no doubt, the pride of their nation. +Here, then, appears sufficient reason +for the Jews to interpret the prophecy, as altogether +in their favour, denouncing judgments +upon their enemies. But yet it is possible +they may have viewed them too partially, +and may even have overlooked the express +objects of denunciation in the prophecy; +which denounces their avarice and ambition, +and declares that the <emph>pride</emph> rather than the +<emph>cities</emph> of the Philistines shall be cut off. As +for the cities themselves, heavy judgments +are pronounced against them all. One, it is +declared, shall not be inhabited; another, +Sidon, is threatened with an overthrow, which +it received not long after from Ochus, king of +Persia, in precisely the manner here foretold; +while Tyre, Gaza, and others, were +<pb n='032'/><anchor id='Pg032'/> +taken by Alexander the Great; but if we +keep to the letter of the prophecy, it is their +avarice, ambition, and pride, that are distinctly +marked as the objects of Divine displeasure; +and even the judgments pronounced +against them on this account, are immediately +coupled with the succeeding promise of mercy +and redemption, through the means of a +meek and humble Messiah, who should <hi rend='italic'>take +away sin and pollution, and speak peace to the +heathen</hi>. +</p> + +<p> +But why, it may be asked, were these +offences condemned in the Philistines particularly? +Were not the Jews also addicted +to pride, avarice, and worldly ambition? No +doubt they were so; and the prophecy being +addressed to them, it appears that the admonition +was expressly intended for their use. +</p> + +<p> +Pride was even less excusable in the Jews, +who could find no sanction for it in their religion; +while this was the very basis of +Pagan morality; the pedestal on which honour +was erected; that idol of self-estimation, the +highest of Pagan virtues. These vices were +therefore more appropriately denounced in +the Philistines, as peculiarly belonging to +<pb n='033'/><anchor id='Pg033'/> +them, though spreading, by contagion, to the +Jews; and if punishable in the former, how +could they be excusable in the latter? +</p> + +<p> +The mind of the Christian reader will naturally +revert to the pride which revolted at +the idea of a meek and humble Messiah, and +caused the Jews to reject him. But that +cannot be the question here; for the Jews +are not here pointed out as the objects of +Divine displeasure; nor is any intimation +hitherto given of their offence; and that of its +punishment could not surely precede it. The +feeling might indeed be there, and a salutary +warning of its being displeasing in the sight +of Heaven, and of the fatal consequences +about to result from it, seems here intended; +but the penalty was not incurred till the overt +act was committed, and to foretell the punishment +before the offence itself was intimated, +would have been a prophetical solecism. As +we proceed, we shall find, in its proper place, +due notice taken both of the one and the +other. +</p> + +<p> +In the next verse we find these denunciations, +coupled with promises of mercy and +redemption to the remaining Gentiles, verse 7, +<pb n='034'/><anchor id='Pg034'/> +<hi rend='italic'>But I will take away his blood from out of +his mouth; and his pollution from between his +teeth; and he that remaineth, even he shall be for +our God</hi>; that is, the remaining Gentiles +shall have their sins forgiven, their pollution +washed away, they shall be redeemed from +the darkness of Paganism, and reclaimed to +the worship of the true God; +</p> + +<p> +<hi rend='italic'>And he shall be as a chief in Judah, Ekron, +as well as the Jebusite</hi>; that is, he (the remaining +Gentile) shall attain thereby to a +full participation with the Jew, in all the spiritual +blessings promised in the Messiah's +kingdom. +</p> + +<p> +The prophecy having now declared the admission +of the Gentiles, promises that the +Messiah's kingdom, thus established, shall +ever enjoy Divine protection and support. +</p> + +<p> +<hi rend='italic'>And I will encamp about mine house, against +the army, against him that passeth over, and +against him that returneth, and there shall no oppressor +pass over them any more, for now have I +seen with mine eyes.</hi> +</p> + +<p> +In the following verse, the subject of the +prophecy is so distinctly announced as the +coming of the Messiah, that Jews as well as +<pb n='035'/><anchor id='Pg035'/> +Christians concur on this point, though they +have not perceived how the preceding verses +refer to this kingdom. +</p> + +<p> +<hi rend='italic'>Rejoice greatly, daughter of Zion; shout, +O daughter of Jerusalem; behold thy King shall +come unto thee, just and having salvation; lowly +and riding upon an ass, even a colt the foal of an +ass.</hi> +</p> + +<p> +The manner of the Messiah's coming being +here so plainly foretold, and his character so +distinctly described, we wonder how the Jew +can deny that this was all fulfilled in the person +of Christ. The reason is simply this; he +disbelieves the facts. The books in which +they are recorded, are of no authority in his +estimation; he challenges their testimony on +grounds too numerous to be discussed here. +To answer his objections, every disagreement +between the writers of the New Testament +must first be reconciled; a task which appears +to him to have hitherto failed with all +who have attempted it. But this is not the +only objection he has to urge. He charges +the Christian with perverting the sense of +prophecy; and this verse furnishes him with +an instance. Thus, the Hebrew word rendered, +<pb n='036'/><anchor id='Pg036'/> +<q><hi rend='italic'>having salvation</hi>,</q> is really the past +participle of the verb <q>to save,</q> literally +<q><hi rend='italic'>being saved</hi>;</q> and that too followed by the +emphatical pronoun <hi rend='italic'>himself</hi>, <q>being saved +himself.</q> Surely this point might be safely +conceded by the Christian, who admits that +Christ <q>was the first fruits of them that +slept;</q> the first who rose from the dead, to +everlasting life; and that through him we +become partakers in that resurrection. +</p> + +<p> +The peaceful nature of his kingdom, the +participation of the heathen in its blessings, +and the boundless extent of its dominion are +next declared: +</p> + +<p> +<hi rend='italic'>And he will cut off the chariot from Ephraim, +and the horse from Jerusalem, and the battle bow +shall be cut off; and he shall speak peace to the +heathen; and his dominion shall be from the sea +even to the sea, and from the river to the ends of +the earth.</hi> +</p> + +<p> +The Christian reader will find no difficulty +in the interpretation of the verse which +follows. +</p> + +<p> +<hi rend='italic'>As for thee, by the blood of thy covenant, I have +sent forth thy prisoners from the pit wherein is +no water.</hi> +</p> + +<pb n='037'/><anchor id='Pg037'/> + +<p> +The Messiah is spoken of throughout; +who then but the Messiah can be apostrophised +in the words, <q><hi rend='italic'>As for thee?</hi></q> Then +follows <q><hi rend='italic'>by the blood of thy covenant</hi>.</q> What +blood but the blood of Christ? What covenant, +but that sealed by his blood, can be +alluded to? <q><hi rend='italic'>I have sent thy prisoners forth.</hi></q> +What prisoners, but those who were in the +bondage of sin? <q><hi rend='italic'>from the pit wherein is no +water</hi>.</q> What pit, but the darkness of idolatry, +which had none of the waters of life? +Surely this is a most clear and distinct intimation +of the sacrifice of the Messiah, and +of the benefits thereby conferred upon mankind +in the redemption of the heathen world +from the darkness of idolatry; thus opening +the way to immortality, to the whole human +race. +</p> + +<p> +But the Messiah here appears to be promised +to the Gentiles, having been previously +promised to the Jews; were then these promises +retracted? By no means. To the +Jews he was promised, and to them he came, +exclusively addressing himself to the house +of Israel. Nor was it till after the majority +of that nation had rejected and crucified him, +<pb n='038'/><anchor id='Pg038'/> +that the calling of the Gentiles took place. +The blessings he offered being refused by the +former, appears to have been the immediate +cause of their being given to the latter. Accordingly +this seems to be the purport of the +next verse, which intimates that there was +some reason why these blessings could not be +directly and unconditionally transferred to the +Gentiles. +</p> + +<p> +<hi rend='italic'>Return ye to the strong hold, my prisoners, +wait thou unto the day I declare, that I will repay +thee double</hi>; that is, wait for the day when +these blessings will become yours, through +the Jews' refusal of them. +</p> + +<p> +Nor yet was the Messiah rejected by all the +Jews; for the apostles were Jews; the disciples +were Jews; by Jews was the Gospel +preached and propagated; and to the Jews +belongs the honour of the first triumph of +true religion over Paganism, and what is +more, over the passions and worldly propensities +of man; and this triumphant progress of +the Gospel seems to be the victory intimated +in the verse which follows; wherein the +reason is at the same time assigned why +<pb n='039'/><anchor id='Pg039'/> +Christ did not address himself to the Gentiles. +</p> + +<p> +<hi rend='italic'>For I have bent Judah for me, filled the bow +Ephraim; and raised up thy sons, O Zion, against +thy sons, O Greece; and made thee as the sword +of a mighty man.</hi> +</p> + +<p> +The triumphs of Judas Maccabeus, generally +supposed to be here foretold, cannot +be the victories alluded to; for Ephraim, or +the ten tribes, here declared as bearing a +part in them, had already gone into captivity, +and bore no share whatever in these subsequent +wars of Judah. The true meaning +appears to be that Judah was destined to have +the honour of first establishing the Messiah's +kingdom, as promised from the beginning. +</p> + +<p> +How then could Ephraim, or the ten tribes, it +may be asked, bear a part in the triumphs of the +Gospel, having previously gone into captivity? +The prophecy does not distinctly say so; if +we keep to the letter, it is only said that +Ephraim as well as Judah was prepared +and marshalled for the spiritual conflict: the +triumph is declared to <emph>Zion</emph> over <emph>Greece</emph>; that +is, to true religion over Pagan idolatry; and +<pb n='040'/><anchor id='Pg040'/> +in this warfare, though not in the wars of +Judas Maccabeus, Ephraim did bear a part; +for it is not to the apostolic age alone that we +must look for the accomplishment of the great +scheme of Providence for man's redemption. +This was only one act in the great drama; +which began under the Old Covenant, and is +not yet finally completed under the New. In +the former, or the Old Covenant, all the tribes +of Israel bore their share, Ephraim as well as +Judah; and the warfare not being finally +concluded, who shall say but Ephraim may +again appear, and bear a further part in it? +</p> + +<p> +Having declared the union of the Gentiles +with the Jews, and their joint participation +in the blessings of the Messiah's kingdom, +the prophecy goes on to promise the support +and protection of Heaven, in terms alike applicable +to both. +</p> + +<p> +<hi rend='italic'>And the Lord shall be seen over them, and his +arrow shall go forth as the lightning; and the +Lord God shall blow the trumpet, and shall go +forth with whirlwinds of the south. And the Lord +of hosts shall defend them, and they shall devour +and subdue with sling-stones; and they shall drink +as wine, and they shall be filled like bowls, like +<pb n='041'/><anchor id='Pg041'/> +the corners of the altar.</hi> (which were purposely +so constructed as to receive the blood of the +sacrifices). +</p> + +<p> +That the whole of these expressions require +to be taken figuratively and spiritually, no +one conversant with scriptural and prophetic +language can surely deny; or for a moment +suppose that literal drunkenness and bloodshed +are here intended. +</p> + +<p> +Should any doubt remain that the Gentiles +are included in these promises as well as the +Jews, the next verse appears to decide the +question. +</p> + +<p> +<hi rend='italic'>And the Lord their God shall save them in +that day, as the flock of his people.</hi> +</p> + +<p> +If the Jews be called his people, who but +the Gentiles can be meant by the other? +But this is followed by the direct declaration +that all distinction between them is on the +eve of its abolition. +</p> + +<p> +<hi rend='italic'>For the wall of separation is tottering over his +land.</hi> +</p> + +<p> +A remarkable and striking expression, but +strangely perverted in our translation. Why +the Jews have laboured to give a different +turn to it, by seeking a more figurative and +<pb n='042'/><anchor id='Pg042'/> +recondite meaning, we need be at no loss to +conceive; nor why they apply these verses to +themselves alone. See note to the translation +of this verse. +</p> + +<p> +But this view, which would limit the bounty +of Heaven to a particular race, besides being +at variance with the context, seems little calculated +to call forth the feelings of adoration +and praise with which this chapter concludes. +</p> + +<p> +<hi rend='italic'>For how great is his goodness, and how great +is his beauty. Corn shall make the young men +cheerful, and new wine the maids.</hi> +</p> + +<p> +Corn, wine, &c. in prophetic language ever +signify the food of spiritual knowledge, to be +henceforth freely bestowed on all, Gentiles +as well as Jews. +</p> + +</div> + +<pb n='043'/><anchor id='Pg043'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notes To Chapter IX. +Hebrew Punctuation.</head> + +<p> +A Summary of the arguments for and against the antiquity +and authority of the Vowel Points, is given at the beginning +of the Second Vol. of Horne's Introduction to the Study of the +Scriptures; from which the following considerations seem +most entitled to selection. That the earliest traces of the +points are to be found in the tenth century—that many of the +oldest manuscripts now extant are without them—that the +copies of the Jewish Scriptures now used in the Synagogue and +esteemed peculiarly sacred, are without them—that the Samaritan +letters which were the same as the Hebrew before the +captivity, are without them—and the Samaritan Pentateuch is +without them—that there are no traces of them to be found in +the shekels (coins) struck by the kings of Israel—that the +fathers, particularly Origen and Jerome, who treat of the Hebrew +pronunciation, make no mention of them—that all the +antient various readings of the Jews regard the letters only, +<pb n='044'/><anchor id='Pg044'/> +not one of them relates to the vowel points—to which may be +added, that there are five vowels in the Hebrew alphabet which +are quite sufficient for reading the language, though they may +not enable us to determine with precision the antient pronunciation. +<q>These considerations,</q> says Mr. Horne, <q>have determined +the majority of Hebrew scholars in the present day to +reject their authority.</q> Still we may admit their utility in +fixing the pronunciation, and perhaps also in facilitating the +construction; but the main objection to them is, that by +changing the vowels, they frequently alter the sense, as well as +the sound, and that in passages where a Jewish interpretation +is particularly open to suspicion. Thus in prophecies relating +to the Messiah, both their prejudices and their feelings unfit +them for becoming guides to a Christian expositor. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 1. ותחנמ קשמדו ךרדח ץראב הוהי רבד אשמ<lb/> +: לארשי יטבש לכו םבא ןיע הוהיל יכ</p> + </then> + <else> + <p>Verse 1. :משא דבר יהוה בארץ חדרך ודמשק מנחתו +כי ליהוה עין אדם וכל שבטי ישראל</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>The heavy burden of the word of the Lord in the land of +Hadrach, and Damascus shall be the rest thereof; when the +eyes of man, as of all the tribes of Israel, shall be towards +the Lord.</hi> +</p> + +<p> +These are the words of the translation in our Bible; but the +sense of them I must acknowledge my inability to unravel. +Of what Damascus is to be the rest, or what period is intimated +by the adverb of time <emph>when</emph>, I am at a loss to discover. +The separation of Hadrach and Damascus by the insertion of +a comma between them, evidently owes its origin to the supposed +necessity for rendering the word מנחתו (or ותחנמ) <emph>the rest +thereof</emph>. But if deriving it from נח (or חנ) or נוח (or חונ) does not afford +<pb n='045'/><anchor id='Pg045'/> +any intelligible sense, we are naturally led to seek another derivation; +and we find one in the verb נחת (or תחנ) +<hi rend='italic'>to descend</hi> or <hi rend='italic'>send +down</hi>, which without violating grammatical construction affords +a meaning not only intelligible, but in perfect unison with the +context. The Hemantiv מ prefixed, gives the <hi rend='italic'>thing sent down</hi>, +while the suffix ו <hi rend='italic'>his</hi>, +evidently refers to <hi rend='italic'>the Lord</hi> who sends +the vision or denunciation. The English construction, of +course, requires it should be rendered <hi rend='italic'>his sending down</hi>, that +is, the Lord's denunciation, <hi rend='italic'>against</hi> Hadrach and Damascus, +as well as the other cities which are mentioned afterwards; +for ב here rendered <hi rend='italic'>in</hi>, may with more propriety be rendered +<hi rend='italic'>against</hi> or <hi rend='italic'>upon</hi>. +The verb נחת (or תחנ) <hi rend='italic'>to send down</hi>, occurs in +Joel iii. 11 and elsewhere: but the writer freely acknowledges +that he has no authority for the participial noun with the Hemantiv +מ prefixed to signify the thing sent down, or the act of +sending down, as the sense seems to require here. He therefore +rests this construction solely on the ground of its being grammatically +admissible, consonant to analogy, and in accordance +with the context, as affording a satisfactory meaning. Let +those who are not satisfied with such reasons furnish a better +solution of the difficulty. In the next place, there is no necessity +for rendering כי (or יכ) <hi rend='italic'>when</hi>, +which more frequently signifies <hi rend='italic'>for</hi>; +and when so rendered, it will be found to connect together the +latter and the former part of the verse. For this, we only require +to render the dative ל, as it frequently is rendered in +Hebrew, as well as Greek and Latin, to denote <emph>possession</emph>; and +the verse will run thus. <hi rend='italic'>For the Lord's is</hi>, or to the Lord belongs, +<hi rend='italic'>the eye of man</hi>; to wit, the eye of the Seer, who receives +the vision, <hi rend='italic'>and all the tribes of Israel</hi>, whom the vision chiefly +<pb n='046'/><anchor id='Pg046'/> +concerns. Making the tribes a genitive case, by inserting <hi rend='italic'>of</hi> +before them, is wholly uncalled for by the text. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 2. הומכח יכ ןודיצו רצ הב לבגת תמח םגו<lb/> + : דאמ</p> + </then> + <else> + <p>Verse 2. :וגם חמת תגבל בה צר וצידון כי חכמה מאד</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And Hamath also shall border thereby, Tyrus and Sidon +though it be very wise.</hi> +</p> + +<p> +תגבל (or לבגת) <hi rend='italic'>to set bounds to</hi>, in the Hiphil, occurs in Exod. +xix. 12 & 23.—It here appears to be the Huphal or passive of +Hiphil—signifying <hi rend='italic'>to be +bounded</hi>, or <hi rend='italic'>to be set bounds to</hi>. +It is only necessary to remark, that leaving aside the punctuation, +the form of the future tense will be identical in both +these voices. The sense as it stands is scarcely intelligible. +What is meant by <hi rend='italic'>border thereby</hi>, it is not easy to conceive; +but by discarding the points we readily obtain a meaning +that is perfectly intelligible. תגבל (or לבגת) may then be rendered in +the passive voice, instead of the active, and will signify <hi rend='italic'>to be +limited</hi>, or <hi rend='italic'>have bounds set to</hi>; +and בה (or הב) <hi rend='italic'>on</hi> or <hi rend='italic'>to her</hi>, which +follows, accords with, and seems to demand its being so rendered. +<hi rend='italic'>And Hamath also shall have bounds set to her</hi>; that +is, her growing greatness shall be checked. +</p> + +<p> +<hi rend='italic'>Tyre, and also Sidon though she +be very wise</hi>, חכמה (or המכח), <hi rend='italic'>wise</hi>, +no doubt, means here, <hi rend='italic'>worldly wise</hi>, or very subtle. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 5. ןורקעו דאמ ליחתו הזעו אריתו ןולקשא ארת<lb/> + : הטבמ שיבוה יכ</p> + </then> + <else> + <p>Verse 5. :תרא אשקלון ותירא ועזה ותחיל מאד ועקרון כי הוביש מבטה</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>Ashkalon shall see and fear, Gaza also, and she shall be +very sorrowful, and Ekron for her expectation shall be +ashamed.</hi> +</p> + +<pb n='047'/><anchor id='Pg047'/> + +<p> +הוביש (or שיבוה) may be derived either from +בוש (or שוב) <hi rend='italic'>to be ashamed</hi>, or +from יבש (or שבי) <hi rend='italic'>to dry up</hi>, and whither as a plant for want of +moisture. The latter seems preferable here, but it is not very +material to the sense. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 6. :םיתשלפ ןואג יתרכהו דודשאב רזממ בשיו</p> + </then> + <else> + <p>Verse 6. :וישב ממזר באשדוד והכרתי גאון פלשתים</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>A bastard shall dwell in Ashdod, and I will cut off the +pride of the Philistines.</hi> +</p> + +<p> +ממזר (or רזממ) may be rendered a <hi rend='italic'>stranger</hi>, +as well as a <hi rend='italic'>bastard</hi>, +αλλογενεις in the Septuagint, which renders the sense more +obvious. +</p> + +<p> +<hi rend='italic'>And I will cut off the pride of the Philistines.</hi> These +denunciations appear chiefly directed against the Philistines, in +whom pride, avarice, and ambition, are specified as the great +offences. The delivery of Ashdod into the hands of a stranger +is the judgment pronounced against them in this verse, as the +last means of their humiliation. But here the tone of the +prophecy changes, and instead of further punishments, we find +repeated promises of blessings and mercy; <hi rend='italic'>he that is left +shall be for our God, and as a Governor in Judah</hi>,—and in +the verse following—<hi rend='italic'>He</hi> (the Messiah being manifestly meant +here) <hi rend='italic'>shall speak peace to the Heathen</hi>.—Whence then this +change? We are led to seek, and naturally expect to find, +some ground for it. And accordingly the next verse unfolds +the reason, and explains the occasion of this change in the +counsel of Heaven; a change resting not on their own merits, +but on Divine Mercy. For such a construction will this verse +bear, quite as well as the one usually put upon it; and this +<pb n='048'/><anchor id='Pg048'/> +construction is far more in unison with the context, than the +received one. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 7. ראשנו וינש ןיבמ ויצקשו ויפמ וימד יתרסהו<lb/> + : יסוביכ ןורקעו הדוהיב ףלאכ היהו וניהלאל אוה-םג</p> + </then> + <else> + <p>Verse 7. :והסרתי דמיו מפיו ושקציו מבין שניו ונשאר +גמ-הוא לאלהינו והיה כאלף ביהודה ועקרון כיבוסי</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And I will take away his blood from out of his mouth, and +his abominations from between his teeth, and he that is left, +even he shall be for our God, and he shall be as a Governor +in Judah, and Ekron as a Jebusite.</hi> +</p> + +<p> +With scarcely any alteration in the translation, the words, +even as they stand, admit of a very different acceptation from +that in which they are commonly taken; and instead of being +a figurative expression, borrowed from the rescuing its prey +from the jaws of a lion; in which sense the Jews take it, as a +promise to themselves of deliverance from their enemies; the +words more literally taken, will convey the promise of mercy +and redemption to the remaining Gentiles: whose sin and +pollution are to be taken away, who are to be reclaimed to the +worship of the true God, and admitted to a full participation in +all the blessings, promised to Israel by the coming of the +Messiah. +</p> + +<p> +The Gentiles were esteemed polluted by eating things unclean, +which were prohibited to the Jews. Certain animals—things +strangled—and the blood in particular were among +the forbidden food. The new covenant removed this prohibition, +thereby taking away the pollution from between +his teeth, as it ceased to be a cause of pollution. The +command given to St. Peter, Acts x. 14, to kill and eat, +where all manner of food was presented to him, was expressly +<pb n='049'/><anchor id='Pg049'/> +received by him as a command to preach the Gospel to +the Gentiles, or to admit them into the Messiah's kingdom; +and this admission was unaccompanied with any such prohibition, +nor was it subsequently given. +</p> + +<p> +Eating things sacrificed to idols was another cause of +pollution which the New Covenant removed, by taking +away the cause in the abolition of idolatry. This literal +fulfilment of the words of the prophecy may, however, be +figuratively understood, to foreshew the remission of sins +through Christ, and the admission of the Heathen nations +to the hopes of everlasting life founded on the Gospel. +</p> + +<p> +The only change required in the English version is to read +<hi rend='italic'>But</hi>, for <hi rend='italic'>And</hi>, +which are expressed alike by the Hebrew ו, and +to understand שקציו (or ויצקש) <hi rend='italic'>his abominations</hi>, in the sense most +appropriate to it, as alluding to the worship of idols, and we +have the sense already expressed, which perfectly harmonizes +with the context. Whereas, taken in the other sense, what +becomes of the antithesis? Who is <hi rend='italic'>he +that is left</hi>, that <hi rend='italic'>shall +be for our God</hi>, and <hi rend='italic'>as a chief in Judah</hi>? Surely it cannot +be the Jew, who shall be as a Jew. But the next words are +decisive, declaring that Ekron and the Jebusite, both Gentiles, +are here intended. +</p> + +<p> +<hi rend='italic'>And Ekron as a Jebusite.</hi> This mode of rendering leaves, +indeed, the force of these words rather ambiguous; but there +can be no intelligible sense put upon the כי (or יכ), but that of <hi rend='italic'>in like +manner as</hi>, or, <hi rend='italic'>as well as</hi>; that is, Ekron as well as the +Jebusite, shall both be as Governors in Judah. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 8. רבעי אלו בשמו רבעמ הבצמ יתיבל יתינחו<lb/> + : יניעב יתיאר התע יכ שגנ דוע םהילע</p> + </then> + <else> + <p>Verse 8. :וחניתי לביתי מצבה מעבר ומשב ולא יעבר +עליהם עוד נגש כי עתה ראיתי בעיני</p> + </else> +</pgIf> + +<pb n='050'/><anchor id='Pg050'/> + +<p> +<hi rend='italic'>And I will encamp about mine house because of the army, +because of him that passeth by, and because of him that +returneth; and no oppressor shall pass through them any +more: for now have I seen with mine eyes.</hi> +</p> + +<p> +It is not certain, though probable, from 1 Sam. xxvi. 5-7, +that the Jews had entrenched camps; if so, the passage would +be clearer by rendering וחניתי (or יתינחו) +<hi rend='italic'>I will entrench</hi> instead of <hi rend='italic'>encamp</hi>; +though the sense is sufficiently obvious, as meaning to +afford protection against the army, &c. The house of God, to +which protection is promised, is his Temple, figuratively denoting +true religion purified from idolatry; the great spiritual adversary +constantly warring with Israel, and, as we learn from +Scripture, frequently prevailing; which is probably the warfare +here alluded to. But if taken literally, this passage conveys +the promise that the Messiah's kingdom should put an end to +oppression and injustice. The exact import of the expression, +<hi rend='italic'>for now have I seen with mine eyes</hi>, is not very evident; but +may imply God's foreseeing the unfitness of the Jews to receive +a spiritual Messiah; who, in consequence of their rejection of +him, would be given to the Gentiles. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 9. הנה םלשורי-תב יעירה ןויצ תב דאמ יליג<lb/> + רומח לע בכרו ינע אוה עשונו קידצ ךל אובי ךכלמ<lb/> + : תונתא ןב ריע לעו</p> + </then> + <else> + <p>Verse 9. :גילי מאד בת ציון הריעי בת-ירושלם הנה + מלכך יבוא לך צדיק ונושע הוא עני ורכב על חמור + ועל עיר בן אתנות</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>Rejoice greatly, Daughter of Zion, shout, oh Daughter +of Jerusalem, behold thy King cometh unto thee; he is just +and having salvation, lowly and riding upon an ass, and a +colt the foal of an ass.</hi> +</p> + +<pb n='051'/><anchor id='Pg051'/> + +<p> +There is no ambiguity in the purport of this verse, which +is the coming of the Messiah, as all commentators allow; but +I can in no wise agree with Lowth and others, that this verse +is a rhapsodical digression from the subject of the rest of the +chapter, in which the Prophet being wrought up to the highest +pitch of enthusiasm, breaks off from the immediate object of +his vision to foretel the coming of the Messiah, and then returns +back to his former subject. On the contrary, I can see +nothing like digression here, but one connected and consistent +object throughout; this verse being the keystone of the arch, +which binds together those which precede and those which +follow it, forming the whole into one united and compact body. +Instead of a digression from the subject, I regard this verse as +the clue to guide us through the labyrinth, by fixing and determining +the subject of all the rest. +</p> + +<p> +<hi rend='italic'>Behold thy King cometh unto thee</hi>: יבוא (or אובי) is really the +future tense, literally <hi rend='italic'>shall come</hi>, and changing it to the present, +<hi rend='italic'>cometh</hi>, seems unnecessary, if it does not in some degree interfere +with the chronological order of the events predicted afterwards. +</p> + +<p> +<hi rend='italic'>Just and having salvation.</hi> This is certainly an ambiguous +rendering of נושע (or עשונ) the past participle of the verb ישע (or עשי) to save, +which literally signifies <hi rend='italic'>being saved</hi>, and the emphatic הוא (or אוה) +<hi rend='italic'>himself</hi>, following it, +more strongly marks the sense, as <hi rend='italic'>having +obtained salvation himself</hi>. +</p> + +<p> +<hi rend='italic'>Riding on an ass, and a colt, the foal of an ass.</hi> The connective +ו <hi rend='italic'>and</hi>, should certainly be +rendered here by <hi rend='italic'>even</hi>, or, <hi rend='italic'>to +wit</hi>, and not by <hi rend='italic'>and</hi>, which makes it appear that the Messiah +was to ride upon two asses. +</p> + +<pb n='052'/><anchor id='Pg052'/> + +<pgIf output='pdf'> + <then> + <p>Verse 11. רובמ ךיריסא יתחלש ךתירב םדב תא םג<lb/> + : וב םימ ןיא</p> + </then> + <else> + <p>Verse 11. :גם את בדם בריתך שלחתי אסיריך מבר אין מים בו</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>As for thee, by the blood of thy covenant, I have sent forth +thy prisoners, from the pit wherein is no water.</hi> +</p> + +<p> +That the Messiah is apostrophized in these words, cannot, +surely, admit of doubt or dispute; and words more forcible, or +more pregnant with meaning, upon the Christian's view of them, +it is not easy to conceive. שלחתי (or יתחלש) <hi rend='italic'>I have sent forth</hi>, +is really the perfect tense, though written several centuries before the +coming of Christ; but it is not at all unusual in prophetic +language to use this tense, which represents as already accomplished, +what is determined in the Divine purpose, although +the fulfilment be still future. +</p> + +<p> +The writer is well aware of a formidable objection presented +by the Hebrew punctuation, against the application of this +verse to the Messiah, as the pronoun <q>thee</q> את (or תא) is by the +pointing made to be of the feminine gender. This is one of +many instances in which the punctuation tends to embarrass +instead of elucidating the subject of the prophecy—instances +which have mainly contributed to the determination of the +writer to disregard the points. It remains for those who regard +them as of paramount authority, to offer a solution of this and +other passages equally clear and satisfactory, and equally +consistent throughout. If <q>thee</q> be meant to apostrophise +the daughter of Zion, what blood—what covenant—what +prisoners—what pit, are here alluded to? Upon the view here +offered, the event foreshewn is the death of the Messiah, an +event wholly at variance with the expectations of the Jews, but +<pb n='053'/><anchor id='Pg053'/> +here distinctly announced, along with the most striking particulars +attendant on that event; such as the frustration of the +hopes of temporal advantages expected from his coming—the +nature of the spiritual blessings which it was really intended to +impart; namely, the remission of sins, and the redemption of +the Gentile world from idolatry. Along with these is stated +the personal character of the Messiah, and the express manner +of his coming; not in glory as expected, but in meekness and +humility—the peaceful nature of his kingdom—its boundless +extent, destined to embrace all nations—yet in apparent contradiction, +his death is intimated, but also his resurrection +whereby he becomes <q><hi rend='italic'>the first fruits of them that slept</hi>.</q> +These are all clearly intimated in this chapter; and of these, +how many have former commentators, with or without the aid +of points, been able to make out? At most, only three or four +verses, as where he is mentioned as riding into Jerusalem on an +ass; and here, according to Blaney, the text requires to be +altered, to shew that he was a Saviour, נושע (or עשונ) being saved, +being altered into משע (or עשמ) a Saviour; while, according to Lowth, +all that here relates to the Messiah is to be regarded as a rhapsodical +digression from the subject of the context. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 12. דיגמ םויה םג הוקתה יריסא ןורצבל ובוש<lb/> + :ךל בישא הנשמ</p> + </then> + <else> + <p>Verse 12. :שובו לבצרון אסירי התקוה גם היום מגיד משנה אשיב לך</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>Return to the strong hold, ye prisoners of hope, even today +do I declare that I will repay you double.</hi> +</p> + +<p> +Such is the received translation, nor as it now stands, does +the sense appear at all ambiguous, signifying, <hi rend='italic'>Return to your +prison-house until the day of your promised liberation arrives</hi>; +<pb n='054'/><anchor id='Pg054'/> +that is, the day of the Messiah's coming. There can +be no doubt who are meant by the prisoners, but the change +of number in the personal pronoun, from plural to singular, +makes it not improbable that the latter part of this line is addressed +to the Messiah, who was apostrophized in the verse +preceding. Upon this view the word אסירי (or יריסא) may be rendered, +<hi rend='italic'>my prisoners</hi>, instead of +<hi rend='italic'>prisoners of hope</hi>, which is rather obscure; +and התקוה (or הוקתה) as the imperative hithpael of the verb +קוה (or הוק) to wait. And the sense will then be as given in the text; +<hi rend='italic'>Return to the strong hold, my prisoners: wait thou till the +day I declare that I will repay thee double.</hi> +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 13. םירפא יתאלמ תשק הדוהי יל יתכרד יכ<lb/> + :רובג ברחכ ךיתמשו ןוי ךינב לע ןויצ ךינב יתררעו</p> + </then> + <else> + <p>Verse 13. :כי דרכתי לי יהודה קשת מלאתי אפרים + ועררתי בניך ציון על בניך יון ושמתיך כחרב גבור</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>When I have bent Judah for me, filled the bow Ephraim, +and raised up thy sons, Oh Zion! against thy sons, Oh +Greece! and made thee as the sword of a mighty man.</hi> +</p> + +<p> +Here כי (or יכ), which signifies <hi rend='italic'>for</hi>, +is rendered <hi rend='italic'>when</hi>, thus imposing +a future signification on the verbs that follow. This has, no +doubt, arisen from a supposed allusion to the subsequent wars +of Judas Maccabeus. But Ephraim, or the ten tribes, having +no share in those wars, militates against that supposition; and +it seems more probable that this verse, instead of designating +the <hi rend='italic'>time when</hi> the promised blessing would be conferred upon +the Gentiles, here declares the <hi rend='italic'>reason why</hi> the Messiah could +not be sent to them directly and unconditionally; namely, because +he was previously promised to Israel. <hi rend='italic'>For I have bent +Judah for me, filled the bow Ephraim</hi>; that is, I have chosen +<pb n='055'/><anchor id='Pg055'/> +Israel as my people, and appointed them my instruments for +the overthrow of paganism. And, accordingly, to the house of +Israel he came, and was by some of them received; nor until +the great body of that people declined the office, were the +Gentiles called in to fill up the ranks, and carry on the spiritual +warfare; a warfare which was thenceforward carried on by both +in conjunction, for the first Christians still were Jews, though +blindness came in part over Israel. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 14. ינדאו וצח קרבכ אציו הארי םהילע הוהיו<lb/> + :ןמית תורעסב ךלהו עקתי רפושב הוהי</p> + </then> + <else> + <p>Verse 14. :ויהוה עליהם יראה ויצא כברק חצו ואדני + יהוה בשופר יתקע והלך בסערות תימן</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And the Lord shall be seen over them, and his arrow shall +go forth as the lightning; and the Lord God shall blow the +trumpet, and shall go forth with whirlwinds of the South.</hi> +</p> + +<p> +This and the following verse evidently contain promises of +Divine protection, and of triumphant success; but to whom +these promises are given may admit of a question. עליהם (or םהילע) +<hi rend='italic'>over them</hi>, may mean the Jews last spoken of, or the Gentiles +mentioned before, or it may apply to both. And if the +triumph of true religion over Pagan idolatry be the victory here +spoken of, as this was obtained by both in conjunction, during +the Apostolic age at least, so both must be included in the promises. +Nor can any construction, worthy of the subject, or +adequate in dignity and importance, be put upon the expression, +<hi rend='italic'>the sons of Zion</hi>, and +<hi rend='italic'>the sons of Greece</hi>, but that which +refers to the religion of each. The triumph of true religion +over idolatry was one that affected the whole world, including +every country, and extending to every age, and regarding the +eternal as well as temporal interests of mankind. +</p> + +<pb n='056'/><anchor id='Pg056'/> + +<pgIf output='pdf'> + <then> + <p>Verse 15. ינבא ושבכו ולכאו םהילע ןגי תואבצ הוהי<lb/> + .חבזמ תיוזכ קרזמכ ואלמו ןיי ומכ ומה ותשו עלק</p> + </then> + <else> + <p>Verse 15. .יהוה צבאות יגן עליהם ואכלו וכבשו אבני + קלע ושתו המו כמו יין ומלאו כמזרק כזוית מזבח</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And the Lord of hosts shall defend them; and they shall +devour, and subdue with sling stones; and they shall drink +and make a noise as through wine; and they shall be filled +like bowls, and as the corners of the altar.</hi> +</p> + +<p> +To take these expressions in the literal sense, as promising to +man the grossest of sensual indulgences, would surely be a strange +misconstruction of prophetic language; המו (or ומה) which is rendered, +<hi rend='italic'>and make a noise</hi>, is not +preceded by the connective ו <hi rend='italic'>and</hi>; it +may, therefore, be simply the personal pronoun <hi rend='italic'>they</hi>, being the +nominative to the verb <hi rend='italic'>drink</hi>; +<hi rend='italic'>they shall drink as of wine</hi>, +&c. Who is intended by the pronoun <hi rend='italic'>they</hi>, if at all doubtful +here, becomes sufficiently clear in the next verse, where it is +repeated in a manner that leaves no ambiguity, at least as far +as concerns the Gentiles. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 16. ןאצכ אוהה םויב םהיהלא הוהי םעישוהו<lb/> + :ותמדא לע תוססונתמ רזנ ינבא יכ ומע</p> + </then> + <else> + <p>Verse 16. :והושיעם יהוה אלהיהם ביום ההוא כצאן + עמו כי אבני נזר מתנוססות על אדמתו</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And the Lord their God shall save them in that day, as the +flock of his people, for they shall be as the stones of a +crown, lifted up as an ensign upon his land.</hi> +</p> + +<p> +Here the pronoun <hi rend='italic'>them</hi>, in evident contradistinction with +<hi rend='italic'>his people</hi>, shews that two nations are spoken of; otherwise +the passage might be rendered, <hi rend='italic'>the Lord God, shall save as a +flock, his people</hi>. But the antithesis marked by the pronoun +<hi rend='italic'>them</hi>, is rendered still more obvious, if possible, in the next +line. <hi rend='italic'>For the wall of separation +is waving</hi> (or tottering) <hi rend='italic'>over +his land</hi>. Such is the literal meaning of the Hebrew, when +<pb n='057'/><anchor id='Pg057'/> +the words are taken in their primary and ordinary sense. +Thus, אבני (or ינבא) in its usual sense means, +<hi rend='italic'>stones</hi>, as the stones of a +wall; but in a more remote and figurative sense, <hi rend='italic'>precious +stones</hi>: נזר (or רזנ) in the primary sense, signifies, +<hi rend='italic'>to separate</hi>, or, <hi rend='italic'>separation</hi>; +occurring in this sense ten times at least in Numbers, +ch. vi.; but in the secondary or more remote sense, <hi rend='italic'>a +diadem</hi>, which separates or distinguishes the prince from the +people: נסס (or ססנ) in the primary sense means to wave to and fro, +as a flag, or as a wall before it is blown down by the wind; +but, in a secondary sense it signifies, as some understand it +here, to glitter or sparkle, as a diamond, when waved or +moved. Thus we see the pains taken to avoid the plain +and obvious sense of the passage; but the Hebrew scholar +will judge for himself. +</p> + +<p> +The concluding verse, in which the prophet breaks forth into +expressions of adoration and praise for the goodness of the Lord, +well accords with this view of his bounty being unlimited, and +extending to all his creatures alike. +</p> + +</div> + +<pb n='058'/><anchor id='Pg058'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Rabbi's Exposition +And +Reply, +Chapter IX.</head> + +<p> +As I conclude that the object of the Christian, +who thinks he sees in this Prophecy a clear +prediction of the coming of Jesus Christ, is to +learn in what manner it is expounded by the +Jews; it appears to me that the simplest way +in which I can reply, will be to lay before +him what I conceive to be the proper translation +and interpretation. In doing this, it will +be unnecessary to offer any further explanation +or exposition, beyond what may be given +in the form of comment on the translation; +while he is at liberty to conclude with regard +to those passages, where no comment or explanation +<pb n='059'/><anchor id='Pg059'/> +is offered, not, assuredly, that I assent +to <emph>his</emph> interpretation, but merely that I +acquiesce in the reasons he assigns for my +dissent; or that his anticipation of my argument +has rendered its repetition superfluous, +as is the case in verses 9 and 10. The following +is my mode of translating this chapter +and expounding it:— +</p> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah, Chapter IX.</head> + +<p> +Verse 1. <hi rend='italic'>The burden of the word of the Lord +on the land of Hadrach, and Damascus, his residence; +for to the Lord (will be) the eye of man, +and (particularly that) of all the tribes of Israel.</hi> +</p> + +<p> +This prophecy is directed against a king +named Hadrach, and against Damascus his +residence. According to some who have +visited Syria, there is to this day, near the +desert, a village bearing the name of that +king, whose inhabitants assert that formerly +a large district about it, that constituted a +powerful kingdom, was called by the same +name. +</p> + +<p> +<hi rend='italic'>For to the Lord</hi>, saith the prophet, <hi rend='italic'>will be the +eye of man</hi>, agreeably to what he further declareth, +<pb n='060'/><anchor id='Pg060'/> +that the extermination of the wicked +will precede the turning to God, the eyes of +the residue of man. +</p> + +<p> +Verse 2. <hi rend='italic'>And also (on) Hamath which borders +on her; (on) Tyre, and (on) Sidon, though she be +very wise.</hi> Verse 3. <hi rend='italic'>And Tyre did build herself +a strong hold, and heaped up silver as dust, and +gold as mire of the streets.</hi> +</p> + +<p> +The burden of the Lord is also touching +Hamath, which was bordering on the former; +also Tyre, and Sidon, which thought herself +very wise; yet her wisdom availed her nothing, +as was also foretold by Ezekiel, chap. xxvii. +ver. 32. +</p> + +<p> +Verse 4. <hi rend='italic'>Behold the Lord will make her poor, +and smite her power in the sea, and she shall be +devoured with fire.</hi> Verse 5. <hi rend='italic'>Ashkelon shall see +it and fear; Gaza also, and she shall be very sorrowful. +Ekron also, for he (God) has made +ashamed her expectation: and the king shall perish +from Gaza: and Ashkelon shall not remain.</hi> +Verse 6. <hi rend='italic'>And a foreigner shall dwell in Ashdod, +and I will cut of the pride of the Philistines.</hi> +</p> + +<p> +All the foregoing is known from history to +have been already accomplished, through the +conquests of Alexander the Macedonian; who +<pb n='061'/><anchor id='Pg061'/> +also destroyed the fleet of Tyre, and smote +her power on the sea. Among others also, +it is said, Ekron shall be very sorrowful, since +her hope was blasted; Tyre, on which she +solely confided, being destroyed. +</p> + +<p> +Verse 7. <hi rend='italic'>And when I shall have taken away +his blood out of his mouth, and his abominations +from between his teeth; then even he shall remain +for our God, and he shall be as a chief in Judah, +and Ekron like Jebusi.</hi> +</p> + +<p> +Now the prophet continues to predict, what +is yet to be accomplished, that after their +filth and pollution shall have been taken +away, a remnant of them also will be to God; +each of whom will not be inferior even to a +chief in Judah, and Ekron will be in a manner +as holy as Jebusi, which is Jerusalem. See +Joshua, chap. xviii. ver. 28. +</p> + +<p> +This, and all that is connected with it, to +the end of the following chapter, may refer to +a remoter period, to which the mind of the +prophet was suddenly transported; or these +events may have been intended, immediately +after the overthrow of these nations, to have +followed under one of the princes of Judah, +who was already joined by a part of Ephraim; +<pb n='062'/><anchor id='Pg062'/> +and the whole of whom would have been +gathered under his banners, were not this delayed +on account of their having acted contrary +to the will of God. For, that the promises +of God are conditional, and sometimes +delayed, if those to whom they were made, +render themselves undeserving of them, appears +in many instances. See Zech. chap. +viii. ver. 14-16. Jeremiah, chap. xviii. ver. +9-10. Among other instances, may be cited +what took place with our ancestors, who went +out of Egypt. The land of Canaan promised +to Abraham (Genesis, chap. xv. ver. 16.) was +again promised to them, even after their +having worshipped the calf—Exodus, chap. +xxxiii. ver. 1.—yet, for their frequent rebellions, +was the fulfilment of this promise +finally delayed to another generation. (Numb. +chap. xiv. ver. 23.) Nay, it even appears +that it would have been retracted, or at least +delayed many generations, but for the intercession +of Moses. (Exod. chap. xxxii. ver. +10.) And, in like manner, may the fulfilment +of these promises, and that of others, which +follow, respecting the restoration of Israel, be +<pb n='063'/><anchor id='Pg063'/> +delayed, in consequence of the wickedness +of our people, exciting the displeasure of the +Lord. +</p> + +<p> +Verse 8. <hi rend='italic'>And I will encamp about my house +(to protect) against an army, against one passing +and returning, and no oppressor shall pass over +them any more: for now have I seen it with my +eyes.</hi> +</p> + +<p> +Now have I seen it with mine eyes, +means having graciously turned his particular +attention to them, as is similarly expressed in +Exod. chap. ii. ver. 25. +</p> + +<p> +Ver. 9. <hi rend='italic'>Rejoice greatly, daughter of Zion, +shout, daughter of Jerusalem, behold thy King +shall come unto thee just, and he being saved, +humble and riding upon an ass, the foal of an ass.</hi> +</p> + +<p> +Ver. 10. <hi rend='italic'>And I will cut off the chariot from +Ephraim, and the horse from Jerusalem, and the +battle bow shall be cut off, and he shall speak peace +unto nations; and his dominion shall be from sea +to sea, and from the river to the end of the earth.</hi> +</p> + +<p> +Verse 11. <hi rend='italic'>Also thou, by the blood of thy +covenant, I have sent away thy prisoners out of the +pit, wherein is no water.</hi> +</p> + +<p> +By the blood of the covenant, apparently, +<pb n='064'/><anchor id='Pg064'/> +is meant that related in Exod. chap. xxiv. +ver. 8. A pit without water means a land of +captivity. +</p> + +<p> +Verse 12. <hi rend='italic'>Return ye to the strong hold, ye +prisoners of hope, even to-day <hi rend='smallcaps'>(i)</hi> +declare <hi rend='smallcaps'>(that)</hi> I +will render double unto thee.</hi> +</p> + +<p> +The prisoners are to return and shelter in +this strong hold. +</p> + +<p> +Verse 13. <hi rend='italic'>For I have bent Judah for me, +filled the bow Ephraim, and raised up thy sons, +Oh Zion! against thy sons, Oh Greece! and made +thee as the sword of a mighty man.</hi> +</p> + +<p> +Judah and Ephraim are represented as +warlike instruments in the hand of God, the +sword, and the bow which he bends, and fills +his hand with; similar to the expression in +2 Kings, chap. ix. ver. 24. +</p> + +<p> +Verse 14. <hi rend='italic'>And the Lord shall be seen over +them, and his arrow shall go forth as lightning; +and the Lord God shall blow the trumpet, and shall +go forth with the whirlwinds of the South.</hi> +</p> + +<p> +Verse 15. <hi rend='italic'>The Lord of hosts shall defend them; +and they shall devour, and subdue the sling stones; +and noisily drink (their blood) as wine; and they +shall be filled as a bowl, as the corners of an +altar.</hi> +</p> + +<pb n='065'/><anchor id='Pg065'/> + +<p> +The prophet in derision here compares +their enemies to sling-stones, contrasted with +which in verse 16 that follows, Israel is compared +to precious stones; and of whom it was +before said that they were the sword in the +hand of the Lord, to be filled with the blood +of their relentless persecutors. See also +Isaiah, chap. xxxiv. ver. 6. +</p> + +<p> +Verse 16. <hi rend='italic'>And the Lord their God will save +them, his people as a flock, for as the stones of a +crown shall they be glittering upon his land.</hi> +</p> + +<p> +Verse 17. <hi rend='italic'>For how great is his goodness, and +how great is his beauty! The young men he will +make as fruitful as corn, and the maids as wine.</hi> +</p> + +</div> + +<pb n='066'/><anchor id='Pg066'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Remarks +On The +Rabbi's Exposition.</head> + +<p> +Were I candidly to express my sentiments, I +might say, perhaps, that the Rabbi's answer +had disappointed me, being neither so full +nor so forcible as I expected; but if he, as +a Jew, be satisfied, it is not for me as a +Christian to complain. There are, moreover, +certain points of coincidence in our translation, +in which the acquiescence of the Rabbi, +as a distinguished Hebrew scholar, is truly +gratifying; while there are also some points +of disagreement, in which I am inclined to +relinquish my own in favour of the Rabbi's +translation. I propose briefly to advert to +<pb n='067'/><anchor id='Pg067'/> +each; but there is one circumstance that first +deserves to be noticed, and which, however +singular it may appear, might yet have been +expected. It is this, that wherever I have +ventured to differ from Christian commentators, +there I am also at issue with the Rabbi. +Now, having formerly stated that our received +translation is chiefly founded on the Masoretic +punctuation, which is Jewish, a coincidence +was naturally to be looked for between the +Jew's exposition, and that which is in a +great measure borrowed from it. And accordingly +such is the case, the Jew's exposition +differing from that of our own commentators, +principally on those points where the latter +discover allusions to Christ. These, the Jew, +of course, no where finds. +</p> + +<p> +Now, what the Jew no where perceives, and +the Christian only here and there, as it were +incidentally, I maintain to be wholly and +solely the subject of these chapters. This +is, at least, a broad and well marked line of +distinction: but here I unfortunately stand +alone, having Christian as well as Jew opposed +to me. Even the Jew allows that the +subject of the latter part of this prophecy is +<pb n='068'/><anchor id='Pg068'/> +the Messiah and his kingdom; but if Christ +be the Messiah, as the Christian must admit, +then is Christianity his kingdom, and the +subject of the prophecy. So much for the +state of the question. +</p> + +<p> +The first point of disagreement between us +is unconnected with the punctuation, and is +one of little importance to the question, beyond +what it may derive from the concurrence +of my opponents. The Rabbi and Dr. Blaney +agree in regarding Hadrach in the first verse, +as the name of a prince, instead of a city or +state. The Rabbi gives no authority for his +opinion, and Dr. Blaney supports his by the +conjecture that Rehob, spoken of in 2 Sam. +viii. 3, who is by Josephus named Αραος or +Αραχος, may be the prince alluded to. Now +since the avowed reason for resorting to this +supposition is the want of a city of this name, +I would venture to suggest, that Aradus +bears quite as much resemblance to Hadrach +as Αραος does; and to Aradus was annexed a +considerable district of country, which was +precisely the first conquered by Alexander, +when he invaded Syria, as appears by the +following citation from Quintus Curtius, lib. 4. +<pb n='069'/><anchor id='Pg069'/> +cap. 1. <q>Aradus quoque insula deditur regi. +Maritimam tum oram, pleraque longius â +mari residentia, rex ejus insulæ Strato possidebat. +Quo in fidem accepto, castra movet +ad urbem Marathon.</q> Aradus, like Tyre, +was the daughter of Sidon, as stated by +Strabo; Εκτισαν αυτην φυγαδες, ὤς φασιν, εκ Σιδόνος. +These then, are circumstances which add +weight to the supposition that Aradus may be +here intended; but still it is no more than +conjecture, and as such, <hi rend='italic'>quod valet, valeat</hi>. +</p> + +<p> +In the same verse, the Rabbi's rendering +of מנחתו (or ותחנמ) <hi rend='italic'>his residence</hi>, must, of course, stand +or fall with the previous question, Whether +Hadrach be the name of a man or a city? If +it be that of a prince, whose residence was +Damascus, I have only to observe, that no +such person appears to have resided there at +the time the prophet wrote, and this is the +only time that can accord with the Rabbi's +translation. +</p> + +<p> +With regard to the last line of this verse, +which the Rabbi renders nearly in the same +manner as our commentators, <hi rend='italic'>for to the Lord +will be the eye of man</hi>, &c. I can only say, that +he does not appear to me to have thrown any +<pb n='070'/><anchor id='Pg070'/> +new light upon the passage, the sense remaining +as vague and obscure as before. But let +the reader judge for himself. +</p> + +<p> +In verse 2nd, the Rabbi agreeing with +Lowth, renders תגבל (or לבגת) as an active verb, +<q><hi rend='italic'>which borders on her</hi>,</q> while Blaney, with +me, makes it passive. If, by Hadrach, be +intended the district of country extending +inland from the town of Aradus, this would +lead us directly to Epiphania, which was the +lesser Hamath; and this expression might be +meant to distinguish it from the greater Hamath, +the modern Antioch; but the Rabbi +does not acquiesce in this meaning of Hadrach; +and, upon the whole, I see no sufficient +reason to relinquish my own mode of +rendering. +</p> + +<p> +In verse 4th, the Rabbi's translation, <q><hi rend='italic'>Behold +the Lord will make her poor</hi>,</q> I certainly +prefer to that of our version, namely, <q><hi rend='italic'>shall +cast her out</hi>;</q> but his explanation of the remainder +of this verse, <q><hi rend='italic'>and smite her power in +the sea, and she shall be devoured with fire</hi>,</q> appears +less satisfactory than that of Dr. Blaney, +which I have adopted from him. The Rabbi +explains the accomplishment of this passage +<pb n='071'/><anchor id='Pg071'/> +by Alexander's defeating the fleet of the +Tyrians, and burning their city; but such an +interpretation is hardly borne out by history; +a few occasional skirmishes by sea, and a +partial conflagration, after the city was taken, +being the utmost that took place. And accordingly +this verse has been otherwise explained +by Lowth, who understands the <q><hi rend='italic'>smiting +her power in the sea</hi>,</q> as referring to the insular +situation of new Tyre; but Dr. Blaney, +by a mode of rendering fully warranted by +the Hebrew text, applies these words to Sidon, +where they received their accomplishment in +a manner strikingly peculiar. The difference +of translation consists in reading—<q><hi rend='italic'>For she</hi> +(Sidon) <hi rend='italic'>has built Tyre, a fortress for herself</hi>,</q> +instead of <q><hi rend='italic'>For Tyre has built a fortress for +herself</hi>;</q> thus applying the expressions which +follow to Sidon, instead of Tyre; which, however, +is not thereby excluded from a full participation +in the burden of the prophecy, evidently +denounced against both. In regard to +Sidon, the fulfilment was as follows:—When +besieged by Artaxerxes Ochus, some years +earlier than the siege of Tyre by Alexander, +the Sidonians, lest individuals might be +<pb n='072'/><anchor id='Pg072'/> +tempted to seek their personal safety by flight, +and abandon the defence of the city, burned +all their shipping in the first instance; and, +when, by the cowardly treachery of their king, +the enemy was admitted within their walls; +they then set fire to their houses, and consumed +their city, their families, their wealth, +and themselves; no less than forty thousand +perishing in the flames, according to Diod. +Sic.: φασὶ δε τοὺς ὔπο τοῦ πυρὸς διαφθαρεντας, συν +τοῖς οικετικοῖς σώμασι, γεγονέναι πλεὶους τῶν +τετρακισμυρίων. +Lib. 16. cap. 45. +</p> + +<p> +In verse 5. The fate of Gaza and its governor, +who was dragged round the city by +Alexander, in imitation of Achilles, though +noticed by Lowth, is disregarded by Blaney, +for what reason I know not, since this seems +as well intitled to notice as any other literal +fulfilment of prophecy. +</p> + +<p> +In verse 7th, the Rabbi's acquiescence in +the meaning of the words, <q><hi rend='italic'>when I have taken +away his blood out of his mouth and his pollution +from between his teeth</hi>;</q> as signifying, literally, +the taking away of sin and pollution, is highly +important to the Christian exposition, for it +intimates the first and greatest benefit we +<pb n='073'/><anchor id='Pg073'/> +derive from the coming of the Messiah. That +the Rabbi does not so understand it, as alluding +to the remission of sins through Christ, is +not to be wondered at; but it does seem singular +that Lowth and Blaney should have +disregarded or misunderstood so remarkable a +passage, in the sense of which even the Jew +acquiesces, though not in the application. +יבוסי (or יסובי), according to the Rabbi, means Jerusalem, +that is, <q><hi rend='italic'>Ekron shall be as Jerusalem</hi>.</q> +Now the Jebusites were the original inhabitants +of Jerusalem, it is true; but why the +prophet should here use the word Jebusi +for Jerusalem, and here only, is rather unaccountable, +and I cannot but prefer the translation +I have given. +</p> + +<p> +In verses 8, 9, 10, there is no material disagreement +between us either in the translation +or the interpretation. Here Jew and +Christian agree in applying these verses to +the coming of the Messiah. The only question +between us is, whether Christ be the +Messiah, which the Rabbi, of course, denies. +</p> + +<p> +Verse 11. In the words, <q><hi rend='italic'>By the blood of +thy covenant</hi>,</q> &c. it was not to be expected +<pb n='074'/><anchor id='Pg074'/> +that the Rabbi would see any intimation of a +covenant for the redemption of mankind, +sealed with the blood of Christ; though we +might have looked for it in Dr. Blaney. The +application of this and the two preceding +verses to Christianity, was so clearly perceived, +and so ably expounded by Lowth, that +we only wonder he should have confined that +view to these three verses, considering them +as a digression, when by extending the same +principle of interpretation to other parts of +the prophecy, he might have found a clue to +the solution of many difficulties. The want of +this clue obliges Dr. Blaney to come to the +same conclusion as the Rabbi, that the remaining +part of the prophecy is still unaccomplished; +a conclusion which I am compelled +most strenuously to oppose. To the +Jew, the suspension of the fulfilment of this +prophecy would be almost equivalent to that +of all others; for the Messiah's kingdom is +alike the subject of all, and if this one be unaccomplished, +then must they all be so. To +the Jew then, I would say—Is this consonant +with the previous ordinations of God in the +government of the world, to leave an interval +<pb n='075'/><anchor id='Pg075'/> +of more than two thousand years, without the +fulfilment of prophecy, which is to mankind, +the most convincing of all proofs of his Divine +superintendance and control over human +affairs? To Dr. Blaney, on the other hand, +who conceives that <q>since our Saviour's appearance +on earth, nothing has happened to +the Jewish nation in any degree answerable +to what is here predicted; no return from +captivity, no victories, no successes,</q> &c.; to +him I would say, why may not <q><hi rend='italic'>the children +of the promise</hi></q> be here included as well as +<q><hi rend='italic'>the children of the flesh?</hi></q> The first Christians +were Jews, the apostles and disciples +were Jews, while the converted Gentiles were +no less styled, <q><hi rend='italic'>Israelites by adoption</hi>;</q> and +so they are continually called in prophetic +language. If then the terms, <q><hi rend='italic'>Sons of Zion</hi></q> +and <q><hi rend='italic'>Israel of God</hi>,</q> be <emph>not less</emph> applicable to +those who received Christ for their Messiah, +than to those who rejected him; we cannot +surely say with Dr. Blaney, that there have +been no return from captivity, no victories, +no successes, since the coming of Christ; for +it will hardly be maintained that redemption +from the bondage of sin is no return from captivity; +<pb n='076'/><anchor id='Pg076'/> +that the triumph of Christianity over +paganism is no victory, and the rapid propagation +of the Gospel no success. +</p> + +<p> +In verse 12, <q><hi rend='italic'>The strong hold</hi>,</q> which is +evidently the same as the prison-house, called +in the preceding verse, <q><hi rend='italic'>the pit without water</hi>,</q> +and which the Rabbi allows to be a state of +captivity, is here, somewhat abruptly, transformed +into a place of shelter and protection. +</p> + +<p> +Verse 15. The Rabbi's idea, that the prophet +here uses the term <q><hi rend='italic'>sling-stones</hi>,</q> in +derision, as an appellative for the enemies +of Israel, while he applies to themselves, in +the next verse, the term <q><hi rend='italic'>precious stones</hi>,</q> appears +to me, I must acknowledge, somewhat +novel; and as I dispute that translation of +the next verse altogether, so I cannot acquiesce +in such an explanation of this. With +regard to the rendering of המו (or ומה) in the same +verse, which I have considered as the personal +pronoun, <q><hi rend='italic'>they</hi>,</q> instead of the verb <q><hi rend='italic'>to +make a noise</hi></q>—I believe the Rabbi's, upon re-considering +the passage, to be the more correct +translation. +</p> + +<p> +But these verbal differences, however they +may interest the Hebrew scholar, are of trivial +<pb n='077'/><anchor id='Pg077'/> +importance, as regarding the grand question +between us, namely, whether the accomplishment +of the predictions contained in this +chapter, ceases before we arrive at verse 9, +which is admitted to announce the coming of +the Messiah. Upon this point, then, I plead +the general issue. If I succeed in shewing +that every part of the prophecy in the following +chapters, as well as the present, has been +clearly accomplished in the leading events of +the history of Christianity, I gain my cause. +If I fail to do so, let the verdict go for the +Jew. +</p> + +</div> + +</div> + +<pb n='078'/><anchor id='Pg078'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah +On The +Messiah's Kingdom. +Interpretation: Chapter X.</head> + +<p> +Two points appeared to be established in +the last chapter; one, that the Messiah's kingdom +is the subject of this part of the prophecy, +and the other, that that kingdom is a +spiritual one; or these points, if not proved, +were, at least, shewn to be in perfect accordance +with every verse, and every line contained +in that chapter. +</p> + +<p> +That the Messiah's kingdom is the subject, +appeared from the express declaration of the +9th verse, <q><hi rend='italic'>Behold, thy King cometh</hi>,</q> &c., and +<pb n='079'/><anchor id='Pg079'/> +from the exact accordance of every other with +this view. +</p> + +<p> +The circumstances that intimated the spiritual +nature of that kingdom, and shewed +that the prophecy refers to Christianity, were +the following:—the denunciations against +worldly-mindedness, wherewith the subject is +prefaced and introduced; these being immediately +followed by, and contrasted with the +promise of spiritual blessings from the Messiah's +coming; which were declared to be +the remission of sins, and the redemption of +the Gentile world from the darkness of idolatry;—next, +the personal character of the Messiah, +and the express manner of his coming, +namely, in meekness and humility;—the +peaceful nature of his reign;—the shedding +of his blood for the redemption of mankind +from the bondage of sin;—the joint instrumentality +of Israel in the accomplishment of +the great scheme of redemption, but the admission +of the Gentiles to a full participation +in the blessings which result from it, and the +removal of the partition wall, mentioned by +St. Paul, (Ephes. ii. 14,) by which they had +been previously excluded from them. These +<pb n='080'/><anchor id='Pg080'/> +are the circumstances that declare the spirituality +of the Messiah's kingdom, and these +are clearly intimated in the last chapter. +</p> + +<p> +The present will be found to contain somewhat +less variety of incident, with more of exhortations +and promises than the preceding. +These are more particularly addressed to +the house of Judah, but their subsequent extension +to <q><hi rend='italic'>them of Ephraim</hi></q> also, is a circumstance +that calls for some explanation, +without which it would be difficult to shew the +chronological order of the events foretold. +</p> + +<p> +Ephraim, or the ten tribes, had gone into +captivity long before the time when the prophecy +was uttered, which was that of the +building of the second temple; nor have these +tribes since returned, (what is become of them, +or whether they be now in existence, being +wholly unknown,) yet is their return from +captivity here distinctly foretold. What, then, +are we to understand by this return, or who is +intended by <q><hi rend='italic'>them of Ephraim</hi>,</q> is the question? +</p> + +<p> +On the spiritual view, the captivity means +the bondage of sin, and especially of idolatry, +into which Ephraim had fallen by their apostacy; +<pb n='081'/><anchor id='Pg081'/> +and their return will mean their return +to true religion, whereby they obtain the remission +of their sins, and the gift of eternal +life. But what is meant by <q><hi rend='italic'>them of Ephraim</hi></q>? +Are we to understand thereby the original ten +tribes who revolted with Jeroboam, and whose +descendants are not known to be now in existence? +or the remnant of those tribes who +returned to Jerusalem, (2 Chron. xi. 16,) and +who having joined the tribe of Judah have +since become mixed and identified with +them? +</p> + +<p> +On this latter view the prophecy may already +in part have received its fulfilment, as +some of this remnant, mixed with the tribes of +Judah and Benjamin, in the apostolic age, +were probably among the number of our Lord's +disciples, and were thus redeemed from the +bondage of sin, and have already shared in +the triumphs and blessings of the Gospel. +On the former view, supposing, what is not +impossible, that these tribes are still in existence, +we must look chiefly to the future, as +regards them, for the accomplishment of this +part of the prophecy. But whichever view +we embrace, as to those who constitute now +<pb n='082'/><anchor id='Pg082'/> +the ten tribes, we must still look to the future, +(and this is the point to be attended to,) for +the full and perfect fulfilment of the prophecy; +for so long as any of the house of Israel remain +unredeemed, so long must they be regarded, +in the spiritual view, which is the +view we embrace, as still remaining in the +bondage of sin, and not yet returned from +captivity. +</p> + +<p> +This then is the essential point as regards +the prophetic chronology, that where events +are spoken of, which, like the restoration of +Israel, are continuous from age to age, or +destined to occupy many centuries in their +fulfilment, there the prophetic view must needs +accord with the nature of the events, comprising +at one glance the commencement, the +continuance, and the completion of what is +foretold; consequently these events not being +limited to particular periods like the ordinary +occurrences of history, like the fate of a battle +or the fall of a monarchy, cannot be dated +with chronological precision, except it be +from the time of their commencement. And +precisely of this nature are the events which +form the subject of the chapter before us. +</p> + +<pb n='083'/><anchor id='Pg083'/> + +<p> +The first of these in order, as well as importance, +is the progress of the Gospel of +Christ, or the triumph of Judah, which began +with the apostolic age, and has since continued +progressive, though with a fluctuating +career, and unequal success, up to the present +time, when it extends over a large portion of +the habitable world; but still without having +attained to any thing like the universality announced +in prophecy. This then is an event, +which being still progressive, is not limitable +to a particular period, nor capable of being +dated with precision except from its commencement. +</p> + +<p> +Next to this, or to the triumph of Judah, +is the promised restoration of Israel, which +cannot be deemed complete, while so many of +the house of Israel, dispersed over the nations +of Christendom, still rest their hopes on the +covenant of the Law; a covenant which we +as Christians believe to have been annulled at +the promulgation of the Gospel; but which +from the first offered only temporal rewards, +and unlike the covenant of grace, gave no +distinct promises of eternal life. That the +remaining Israelites will ultimately awaken +<pb n='084'/><anchor id='Pg084'/> +to a sense of these advantages, we may confidently +expect from this promise of restoration, +and from the predicted universality of +the Messiah's kingdom. This then is also an +event yet imperfectly accomplished, or still in +a state of progression, and therefore yet incapable +of being dated with precision. +</p> + +<p> +The abolition of Paganism is another, which +though nominally effected at the beginning +of the fourth century, is yet so far from being +complete, that Paganism still prevails over the +largest portion of the globe; and consequently +this, like the former, is an event which can be +dated only from its commencement. Bearing +then in mind the nature of these events, and +the impossibility of limiting the date of them +to definite periods, we may now proceed with +the interpretation of the prophecy. +</p> + +<p> +As the last chapter opened with denunciations +of divine wrath against worldly-mindedness, +which were followed by, and contrasted +with the unfolding of the spiritual nature +of the Messiah's kingdom, so the present +chapter opens with exhortations to seek for +spiritual blessings, and with the promise of +<pb n='085'/><anchor id='Pg085'/> +their abundant bestowal on those who ask for +them. +</p> + +<p> +<hi rend='italic'>Ask ye of the Lord rain in the time of the latter +rain; so the Lord causing lightning, shall bring +heavy showers, and give to every one grass in the +field.</hi> +</p> + +<p> +This language is metaphorical, it is true, +and so is invariably that which is employed +in describing the plenteousness of the Messiah's +kingdom, abounding in corn, wine, and +oil, natural plenty signifying abundance in +spiritual blessings. Were any one disposed +to take such expressions in a strictly literal +sense, he would soon find it impossible, for, +most of them are mixed metaphors, such as +<hi rend='italic'>waters of life</hi>, <hi rend='italic'>trees +of righteousness</hi>, <hi rend='italic'>garments of +salvation</hi>, of which part at least must be figurative; +and the spiritual sense is in fact the +most literal of any that can possibly be affixed +to them. <hi rend='italic'>Ask ye of the Lord rain</hi>, signifies +seek the blessings of righteousness, and they +shall be freely given to you. When viewed +in this light, we shall readily perceive the +connection between this and the next verse, +which contrasts the value of true, with the +<pb n='086'/><anchor id='Pg086'/> +worthlessness and deceitfulness of false religion. +</p> + +<p> +<hi rend='italic'>For the idols have spoken vanity, and the +diviners have seen a lie; and told false dreams; +they comfort in vain.</hi> +</p> + +<p> +That is, the heathen priests and oracles +promise blessings which they have no power +to bestow, but delude their votaries with false +hopes, leading them astray, and leaving them +to wander as a flock without a shepherd. +</p> + +<p> +<hi rend='italic'>Therefore they went their way as a flock, they +were troubled because there was no shepherd.</hi> +</p> + +<p> +A religion like Paganism, which allowed +the unrestrained indulgence of the passions, +of pride, avarice, and ambition, was well calculated +to seduce; and the Jews, in spite of +the continual exhortations of their prophets, +in spite of the many signal miracles displayed +to them, and wrought in their behalf, had frequently +relapsed into idolatry. Nor can it be +supposed that the outward worship of idols +was alone displeasing to God, and that the +indulgence of the passions, which was the soul +and spirit of idolatry, was disregarded. The +spirit was at least as likely as the form of Paganism +to be offensive to Heaven; and accordingly +<pb n='087'/><anchor id='Pg087'/> +it was continually denounced by the +prophets, and had been frequently punished +by signal acts of judgment. And in this did +the Jewish priests and rulers still offend, by +their avarice and worldly-mindedness, and +thus incur the displeasure of Heaven, as +already intimated, and here repeated. +</p> + +<p> +<hi rend='italic'>Mine anger is kindled against the shepherds, +and I will punish the goats.</hi> +</p> + +<p> +The shepherds are the guardians, the goats +the leaders of the flock; but the Jewish shepherds +and leaders misled their flock, and as +their forefathers, under Jeroboam, had embraced +idolatry, and were therefore allowed to +be carried away into captivity, so their posterity, +seduced by similar passions, rejected +the blessings of the Gospel, and were suffered +to remain in the bondage of sin. But the +house of Judah having remained faithful, to +them was the Messiah promised; and given +to those who were willing to receive him. +</p> + +<p> +<hi rend='italic'>But the Lord of hosts hath visited his flock, the +house of Judah, and made them as his goodly horse +in battle. Out of him shall come the corner-stone; +out of him, the nail; out of him, the battle bow; +out of him every ruler together.</hi> +</p> + +<pb n='088'/><anchor id='Pg088'/> + +<p> +Triumphant career and success are herein +promised to Judah, but the Messiah's kingdom +having been already declared to be a +peaceful one, we cannot suppose literal warfare +to be here intended. The triumph of +true religion over Paganism is no doubt the +warfare to be understood. +</p> + +<p> +<hi rend='italic'>And they shall be as mighty men who tread down +their enemies in the mire of the streets in battle; +and they shall fight because the Lord is with them, +and they shall confound the riders on horses.</hi> +</p> + +<p> +And while this triumph is promised to +Judah, mercy and forgiveness are declared to +Israel also, and their return from captivity is +foretold. +</p> + +<p> +<hi rend='italic'>And I will strengthen the house of Judah, and +I will save the house of Joseph, and I will bring +them again to place them, for I have mercy upon +them, and they shall be as though I had not cast +them off; for I am the Lord their God, and will +hear them. And they of Ephraim shall be like +a mighty man, and their heart shall rejoice as +through wine, yea their children shall see it and be +glad, their heart shall rejoice in the Lord.</hi> +</p> + +<p> +The complete fulfilment of this part of the +prophecy must still be future, whether we +<pb n='089'/><anchor id='Pg089'/> +consider it as referring to the Jews now dispersed +over different countries, or to the ten +tribes who went into captivity. +</p> + +<p> +In most countries of Europe and probably +of Asia also, the usual mode of call to a +person just within hearing is a shrill kind of +hiss, which is the more readily noticed +because differing from all other sounds. +This expression is accordingly used in the +prophecy to express the recal of Israel, +whether spiritual or otherwise. +</p> + +<p> +<hi rend='italic'>I will hiss for them, and gather them, for I +have redeemed them, and they shall increase as +they have increased.</hi> +</p> + +<p> +The next verse speaks of sowing them +again among the people, which appears at +first as if again declaring their dispersion; +but on the spiritual view there is no reason to +suppose that such is the meaning. Sowing +them among the people, on this view will signify +the blending together of Jews and Gentiles, +by their embracing one common faith; +whereby they at length become one race, and +all distinction is lost under the common denomination +of Christians. This also explains +the rapid increase of their numbers here foretold, +<pb n='090'/><anchor id='Pg090'/> +as well as their return from captivity, +and their living again. The increase of numbers +arising from the accession of converts; +their return from captivity, signifying redemption +from the bondage of sin; and their +living, the resurrection to eternal life through +Christ. +</p> + +<p> +<hi rend='italic'>And I will sow them among the people, and they +shall remember me in far countries, and they shall +live with their children, and turn again.</hi> +</p> + +<p> +The spirituality of this return and gathering +becomes still clearer as we proceed, signifying +the flowing together of all nations, Gentiles as +well as Jews, into the house of the Lord. +</p> + +<p> +<hi rend='italic'>And I will bring them again out of the land of +Egypt, and gather them out of Assyria, and I will +bring them into the land of Gilead and Lebanon; +and place shall not be found for them.</hi> +</p> + +<p> +This extraordinary increase of numbers, +which is to overflow all countries, strongly +favours the spiritual view, for the actual +number of the Hebrew nation is avowedly diminishing, +and becoming less and less likely +to perform the wonderful changes next intimated. +The sea and the isles were common +expressions for the Gentile nations, (Gen. x. 5,) +<pb n='091'/><anchor id='Pg091'/> +while the land signifies always the Jews, from +Palestine or the Holy Land—see note. Rivers +denote in prophetic language, the people residing +on their borders. (Isaiah viii. 7.) <emph>The</emph> +river, in particular, signifies the Euphrates +and the Eastern nations bordering upon it. +This will serve as a key to the meaning of the +next verse, which announces the subversion of +Paganism in these different countries. Thus, +<hi rend='italic'>afflicting the sea and smiting the waves</hi>, denote its +extinction in the West; <hi rend='italic'>drying up the depths of +the river</hi>, signify its extinction in the East; +<hi rend='italic'>and bringing down the pride of Assyria</hi>, and <hi rend='italic'>the +departing of the sceptre from Egypt</hi> bespeak its +further abolition. +</p> + +<p> +<hi rend='italic'>And he shall cause affliction to pass over the +sea, and shall smite the waves of the sea: and all +the deeps of the river shall dry up: and the pride +of Assyria shall be brought down; and the sceptre +of Egypt shall depart away.</hi> +</p> + +<p> +Surely these expressions announce some +greater changes than would result from the +mere emigration from these countries of a race, +poor, afflicted, and despised, as the Jews long +have been. And small indeed is the likelihood +that the literal subjugation of all these +<pb n='092'/><anchor id='Pg092'/> +countries by that race, can be here intended. +The following verse points out a far more probable +and consistent solution of the problem, +in the overthrow of their idolatry, and the +turning of all these nations to the worship of +the one true God. +</p> + +<p> +<hi rend='italic'>And I will strengthen them in the Lord, and +they shall walk up and down in his name, saith the +Lord.</hi> +</p> + +</div> + +<pb n='093'/><anchor id='Pg093'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notes To Chapter IX.</head> + +<pgIf output='pdf'> + <then> + <p>Verse 1. :םשג רטמו םיזיזח השע הוהי</p> + </then> + <else> + <p>Verse 1. :יהוה עשה חזיזים ומטר גשם</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>So the Lord shall make bright clouds, and give them +showers of rain.</hi> +</p> + +<p> +The Hebrew here may be rendered (see Lowth and Parkhurst) +<hi rend='italic'>lightning</hi> instead of <hi rend='italic'>bright clouds</hi>, +and the connexion +with rain will then be much more obvious; especially with +<emph>heavy</emph> rain, as the Hebrew word literally signifies, which usually +follow lightning. The construction will then be as proposed +in the text. +</p> + +<p> +<hi rend='italic'>So the Lord causing lightning, shall bring heavy rain, &c.</hi> +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 3. דוקפא םידותעה לעו יפא הרח םיערה לע<lb/> + :הוהי דקפ יכ</p> + </then> + <else> + <p>Verse 3. :על הרעים חרה אפי ועל העתודים אפקוד כי פקד יהוה</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>Mine anger was kindled against the shepherds, and I punished +the goats, for the Lord, &c.</hi> +</p> + +<p> +The apparently indiscriminate use of the past and future +tenses, in scriptural and prophetic language, has perplexed the +<pb n='094'/><anchor id='Pg094'/> +best Hebrew scholars. On the conversive power of the ו, +Granville Sharpe's is perhaps the best treatise. In the present +case, unless the ו retain that power when disjoined from the verb, +there is no reason for rendering the future אפקוד (or דוקפא) as a perfect, +or, <hi rend='italic'>I punished</hi>, instead of +<hi rend='italic'>I will punish</hi>. And, as Mr. Lowth +observes, the כי (or יכ) which follows would be more properly rendered +<hi rend='italic'>But</hi> than <hi rend='italic'>For</hi>, +and it will then be—<hi rend='italic'>mine anger is kindled +against the shepherds, and I will punish the goats; But the +Lord of Hosts</hi>, &c. The shepherds and the goats both signify +leaders of the flock. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 4. המחלמ תשק ונממ דתי ונממ הנפ ונממ<lb/> + :ודחי שגונ לכ אצי ונממ</p> + </then> + <else> + <p>Verse 4. :ממנו פנה ממנו יתד ממנו קשת מלחמה + ממנו יצא כל נוגש יחדו</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>Out of him came forth the corner, out of him the nail, out +of him the battle bow, out of him every oppressor together.</hi> +</p> + +<p> +The words <hi rend='italic'>corner</hi>, <hi rend='italic'>nail</hi>, +and <hi rend='italic'>oppressor</hi>, must be rather perplexing +to the English reader, nor can the Hebrew scholar be +certain of the precise meaning of each, though their general +import is obvious enough. Thus פנה (or הנפ) <hi rend='italic'>corner</hi>, +signifies in the root to <hi rend='italic'>turn</hi>, and as the +<hi rend='italic'>corner stone</hi> is a guide to the builder +in laying the others, it comes to signify a guide or leader. So +יתד (or דתי), <hi rend='italic'>a nail</hi>, signifies +one on whom others depend. And נוגש (or שגונ), +<hi rend='italic'>an oppressor</hi>, like the Greek +τυραννος, signifies generally, <hi rend='italic'>a +prince</hi>, as well as a <hi rend='italic'>tyrant</hi>. Thus these terms are each of them +equivalent to a <hi rend='italic'>chief</hi> or <hi rend='italic'>leader</hi>. +</p> + +<p> +The verb יצא (or אצי), which follows, may be either past or future, +but the latter accords best with the context, as in the proposed +translation. <hi rend='italic'>Out of him shall come forth the corner-stone, +<pb n='095'/><anchor id='Pg095'/> +out of him the nail, out of him the battle bow, out of him +every leader together.</hi> +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 8. םהל הקרשא.—<hi rend='italic'>I will hiss for them.</hi></p> + </then> + <else> + <p>Verse 8. אשרקה להם.—<hi rend='italic'>I will hiss for them.</hi></p> + </else> +</pgIf> + +<p> +The word <hi rend='italic'>hiss</hi>, does not to the English reader convey the +correct meaning here. In many parts of Europe, and, probably, +in some of Asia, the common made of call is by a shrill +sound, very different from either a hiss or a whistle. In some +countries it is effected by pressing the tongue against the +teeth with the lips open, and sounding the letters—tsz. In +others, it is usual to begin with the lips compressed, and without +closing the teeth, thus making the sound of the letters +psh—but in both, the sibilant sound predominates, and is heard +to a considerable distance, while its peculiarity instantly attracts +attention from all that are within hearing; and this is no +doubt the sense of the term, as here used. The Hebrew +closely resembles, and probably gives the etymology of the +English word, <hi rend='italic'>shriek</hi>. (See Parkhurst.) +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 11. :םילג םיב הכהו הרצ םיב רבעו</p> + </then> + <else> + <p>Verse 11. :ועבר בים צרה והכה בים גלים</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And he shall pass through the sea with affliction, and shall +smite the waves of the sea.</hi> +</p> + +<p> +This mode of rendering gives a turn to the sense of the passage, +which is wholly uncalled for, if not unwarranted by the +original: which would be more literally translated: <hi rend='italic'>And affliction +shall come over the sea</hi>, &c. But the Jew's mode of +rendering is equally correct, and better accords with the context, +thus: <hi rend='italic'>He shall cause trouble to pass in the sea, and +shall smite the waves of the sea.</hi> The latter expression amplifying +and explaining the former. +</p> + +<pb n='096'/><anchor id='Pg096'/> + +<p> +What is meant by the expressions, the sea, the isles, and +the land, is a point of no small importance. In prophetic language, +the sea and the isles always signify the western Gentiles, +or European nations; while the land signifies Palestine, +or the Jewish nation. The Hebrew word ים (or םי) means either the +sea or the west. As the sea extends along the whole western +coast of Syria, sea and west came to be used synonymously. +And as the European nations lay beyond the sea they obtained +the name of the isles, or the isles of the Gentiles, as they are +called in Gen. x. 5. Mr. Lowth observes, on Isa. xi. 11. +<q>The islands, in the prophetic style, seem particularly to denote +the western parts of the world, or the European nations; +the west being often called the sea in the Scripture language.</q> +</p> + +<p> +Thus, <q><hi rend='italic'>causing affliction, or trouble, to come over the sea</hi>,</q> +and <q><hi rend='italic'>smiting the waves of it</hi>,</q> signify, as the Jew rightly +explains, to cause confusion and dismay among the Gentile nations +of the west. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 11. :רואי תולוצמ לכ ושיבהו</p> + </then> + <else> + <p>Verse 11. :והבישו כל מצולות יאור</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And all the deeps of the river shall dry up.</hi> +</p> + +<p> +That rivers are meant, in prophetic language, to represent the +people residing on their borders, appears in various passages. +See Isa, viii. 7. <q><hi rend='italic'>Now, therefore, behold the Lord bringeth +up upon them the waters of the river strong and many, even +the king of Assyria and all his glory.</hi></q> In like manner, the +drying up of the Euphrates, is spoken of under the sixth vial +in the Revelations, in allusion to the nations bordering upon +that river. +</p> + +</div> + +<pb n='097'/><anchor id='Pg097'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Rabbi's Reply, +And The +Author's Remarks Upon It. +Chapter X.</head> + +<p> +Contending, as the Jew does, that no part +of the prophecy relating to the Messiah's +kingdom, has yet been accomplished, he +cannot reasonably be expected to offer a +particular interpretation of what, according to +his view, is still unfulfilled. And, accordingly, +his remarks on this chapter are restricted to +an occasional correction of the received +translation, and a few short explanatory +notes; while his reply to my exposition, if +reply it can be called, may be comprised in +one short sentence, namely, that he considers +<pb n='098'/><anchor id='Pg098'/> +the whole unaccomplished, and rejects altogether +the spiritual exposition, admitting +none but the literal. +</p> + +<p> +In answer to this, I have to observe, that +the literal acceptation, has already, in some +instances, been shewn to be impossible; and +will, hereafter, be so in many more; while the +figurative exposition offered, is in perfect +accordance with the style and language of +prophecy in general, and is uniform and consistent +throughout. +</p> + +<p> +As I fully acquiesce in the Rabbi's corrections, +and in the only instance where we +differ, have adopted his view in preference to +my own, it is wholly unnecessary to offer +his translation at length; but an objection +which he makes to my exposition of verses +3rd and 4th of the last chapter, I feel called +upon to notice. +</p> + +<p> +In those verses, I adopted the view of +Dr. Blayney, that the destruction <hi rend='italic'>by fire</hi>, +there denounced, applies to Sidon rather than +to Tyre. +</p> + +<p> +The common version, <q><hi rend='italic'>For Tyre has built +herself a fortress</hi>,</q> being rendered by him, <q><hi rend='italic'>For +she</hi> (Sidon) <hi rend='italic'>has built herself a fortress, Tyre</hi>;</q> +<pb n='099'/><anchor id='Pg099'/> +the Sidonians being thus made the immediate +object of denunciation, who are allowed to +have been the builders of Tyre, which was +thence called the daughter of Sidon. +</p> + +<p> +Now the Jew's objection is founded upon +collateral prophecies, in which the burden +cannot, as here, be shifted from Tyre to Sidon, +the former being distinctly named in these; +and in some, the precise mode of destruction +specified, namely, by fire: Thus, in Amos i. +10, <q><hi rend='italic'>I will send a fire upon the wall of Tyrus, +which shall devour the palaces thereof:</hi></q> see also +Isa. xxiii., in which the whole burden is expressly +on Tyre; and again, Ezek. xxvii. 32, +<q><hi rend='italic'>and in their wailing, they shall take up a lamentation +for thee, and lament over thee, saying, What +city is like Tyrus, like the destroyed in the midst of +the sea?</hi></q> +</p> + +<p> +These, and similar passages, would, no +doubt, be fatal to the exposition of Dr. +Blayney, could they be shewn to foretel one +and the same event; but against this, there +are, what appear to me, conclusive objections. +Two of these prophets not only wrote long +before the time of Zechariah, but before the +destruction of Old Tyre by Nebuchadnezzar, +<pb n='100'/><anchor id='Pg100'/> +which was therefore most likely to be the +object of their predictions, and not New Tyre, +which, at that time was not in existence, being +built after Old Tyre was demolished; this +then appears conclusive against the objection +drawn from what occurs in Amos and Isaiah. +With regard to Ezekiel, the case is somewhat +different, and the answer must rest on other +grounds. +</p> + +<p> +Ezekiel did write much nearer to the time +in question, and commentators appear undecided +whether some of his predictions refer to +the destruction of Old or New Tyre, or to +both; for if he uttered this prophecy before +the siege of Old Tyre by Nebuchadnezzar, +which can hardly admit of doubt, when he +says, chap. xxvi. 7, <q>Behold I will bring upon +Tyrus, Nebuchadnezzar king of Babylon;</q> +still the expression of <q><hi rend='italic'>the destroyed in the midst +of the sea</hi>,</q> does seem peculiarly applicable to +the insular situation of New Tyre. But if it +be granted that the siege of this latter, by +Alexander, be intimated in that remarkable +expression; yet Ezekiel no where, that I can +find, specifies <hi rend='italic'>fire</hi> as the peculiar agent of destruction; +therefore, it cannot be inferred +<pb n='101'/><anchor id='Pg101'/> +from any thing he says, that in Zechariah's +prophecy, which appears to be directed +against both Tyre and Sidon, this particular +mode of destruction may not apply to Sidon, +as the text certainly warrants that interpretation. +Thus I see no reason to relinquish Dr. +Blayney's view, which I should give up with +the more reluctance, as I have so rarely been +able to go along with that learned commentator; +while this exposition appeared to me a +very happy solution of a difficulty presented +by the received translation. +</p> + +</div> + +<pb n='102'/><anchor id='Pg102'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah +On The +Messiah's Kingdom. +Interpretation: Chapter XI.</head> + +<p> +It was before stated, that we should find in +its proper place, due notice taken of the pride +and worldly-mindedness which led the Jews +to reject the Messiah, as he offered no temporal +advantages; and of their forfeiting +thereby all claim to the blessings which his +kingdom was calculated to afford. We are +now come to that place. The introduction to +this chapter announces the frustration of their +hopes of worldly greatness built upon the promised +Messiah; and distinctly states what +portion of their nation would be blinded by +<pb n='103'/><anchor id='Pg103'/> +such motives, and what portion would be +exempt from them. The rulers, the rich, and +the great are declared to be those who would +mislead the flock; while the poor and the +humble are stated to be those who would +recognise the hand of God in his works, and +perceive that this was the word of the Lord. +</p> + +<p> +At the time of Christ's coming, it is unquestionable, +that a very general expectation +prevailed among the Jews, that the period for +their Messiah's appearance was arrived; but +so remote was the character of Jesus from +what they expected in their prince, and so +different were the advantages he offered from +what they had hoped to obtain, that the majority +of the people willingly yielded to the +persuasion of their interested rulers, that he +was not the promised Messiah; and thus the +misguided flock for the most part entered into +the views of their priests and rulers, and +rejected Christ. +</p> + +<p> +The motives for this rejection are manifest +even to this day, in the backwardness of Israel +to relinquish the hopes of a temporal Messiah, +and in their blindness to the benefits offered +them by a spiritual one; although the consequence +<pb n='104'/><anchor id='Pg104'/> +has hitherto been to them the loss of +even the temporal advantages they previously +enjoyed, instead of the attainment of others +which they expected. Small, however, in the +Christian's estimation, are these, in comparison +with their loss, in a spiritual point of view, +or their loss of the especial favour of Heaven; +which from that time has not only withheld +from them any further revelations, but, as we +conceive, has even blinded them to the true +spiritual import of those previously vouchsafed. +Thus, in whatever light we view it, whether +spiritually or politically, the humiliation of +Israel from that time to the present, has been +abundantly manifest; as declared in the prophecy, +under the metaphor of the fall of the +loftiest trees, the pride of the forest. +</p> + +<p> +<hi rend='italic'>Open thy doors, O Lebanon! that the fire may +devour thy cedars. Howl, fir-tree, for the cedar is +fallen, because the mighty is spoiled. Howl, O ye +oaks of Bashan, for the forest of the vintage is +come down. There is a voice of the howling of the +shepherds, for their glory is spoiled. A voice of +the roaring of young lions, for the pride of Jordan +is spoiled.</hi> +</p> + +<pb n='105'/><anchor id='Pg105'/> + +<p> +This language is highly figurative, no doubt; +yet is it interspersed with expressions, which +almost preclude the possibility of its misapplication; +for <hi rend='italic'>the cedars of Lebanon</hi>, and <hi rend='italic'>the +oaks of Bashan</hi>, are next, by a change of metaphor, +called, <hi rend='italic'>the shepherds of the flock</hi>; and soon +after, dropping the metaphor entirely, it appears +that they are the rich and the great, +who sacrifice their flock to avarice and ambition. +Their hopes, however, were frustrated, +in the appearance of a spiritual, instead of a +temporal prince, and an exultation over their +disappointed ambition forms the exordium to +this chapter, which may be explained as +follows:— +</p> + +<p> +Literally, the shepherds are supposed to howl +for the loss of their rich pastures on mount +Carmel, the forest of the vintage; and the +lions to roar for the loss of their covert, the +thickets on the banks of Jordan, the pride of +the river, which, with other trees, are doomed +to destruction; but the figurative meaning is, +that the priests and rulers of Israel should be +disappointed of their hopes of worldly greatness +at the Messiah's coming, and be deprived, +<pb n='106'/><anchor id='Pg106'/> +under the new dispensation, of their power and +influence. +</p> + +<p> +The lamentation over their frustrated hopes, +is next coupled with expressions of compassion +for their misguided flock, whom they had +doomed to the slaughter; that is, by depriving +them of <emph>the life which is in Christ</emph>. This flock, +the prophet is commanded to feed. +</p> + +<p> +<hi rend='italic'>Thus saith the Lord my God. Feed the flock +of the slaughter, whose possessors slay them, and +hold themselves not guilty. And they that sell +them say, Blessed be the Lord for I am rich. +And their own shepherds pity them not.</hi> +</p> + +<p> +Avarice is thus foreshewn to be the vice +which would lead the priests to reject Christ; +the sending of whom is next declared to be +the last act of Divine interposition in behalf +of Israel; those who reject him being thenceforward +left to themselves. +</p> + +<p> +<hi rend='italic'>For I will no more pity the inhabitants of the +land, saith the Lord, but, lo! I will deliver the men +every one into his neighbour's hand, and into the +hand of his shepherd, and they shall smite the land, +and out of their hand I will not deliver them.</hi> +</p> + +<p> +But while further interposition is thus +denied to those who reject Christ, being the +<pb n='107'/><anchor id='Pg107'/> +rich and the great; spiritual food is expressly +promised to those who receive him, who were +the poor and the meek. +</p> + +<p> +<hi rend='italic'>But I will feed the flock of the slaughter, +even you, O poor of the flock.</hi> +</p> + +<p> +The food here promised to those who are +willing to receive it, cannot be any other than +spiritual food; that is, the knowledge to discern +truth from falsehood, and the grace to +make a proper election between right and +wrong. To the poor, this was given, of whom +Christ declared that <q><hi rend='italic'>Theirs was the kingdom +of Heaven</hi>:</q> to the rich it was not given, of +whom he declared, <q><hi rend='italic'>That it was easier for a +camel to pass through the eye of a needle</hi>,</q> than +for them to enter his kingdom. +</p> + +<p> +We now come to the events to which this +introductory matter is intended to lead us; +and to render the prophetic annunciation the +more impressive, it is typically represented by +actions, as well as expressed by words. This +is the most important part of the prophecy; +that on which it may be said that the whole +interpretation hinges. And yet it is here that +the Christian is at fault, and that the Jew expects +a certain triumph: nor without reason, +<pb n='108'/><anchor id='Pg108'/> +when our ablest commentators disagree, or +even acknowledge the difficulties to be insurmountable. +Whether they are removed by +the proposed exposition, the reader must decide; +and to enable him to do so, we shall +state them as briefly as possible. +</p> + +<p> +The events alluded to will, with the Christian, +scarcely admit of doubt, for the passage +before us is cited in the Gospel of Matthew, +though by some error, it is there ascribed to +Jeremiah instead of Zechariah. But were the +citation in question even supposed to be a +marginal note, which had found its way +into the text in transcribing, still the purport +of the prophecy would be not the less +manifest, for the connection of this with the +context, and the unity of the whole, sufficiently +declare the subject. +</p> + +<p> +The events foreshewn, are the death of +Christ; the dissolution of the old, and the +founding of the new covenant; the rejection +of this latter by the great body of the Jewish +nation, and their immediate forfeiture of the +benefits it affords; with other circumstances +attending these events, such as the betrayal +of Christ for thirty pieces of silver; the +<pb n='109'/><anchor id='Pg109'/> +employment of this money in the purchase of +the potter's field; the separation of the Jews, +who rejected Christ, from those who received +him; and the evils entailed upon those who, +having rejected the true, followed after false +Messiahs. These are the circumstances +shadowed forth in the prophecy; but to give a +consistent explanation of every part of it, and +to shew the exact adaptation of the events to +the prediction, constitute the difficulty. +</p> + +<p> +The typical actions of the prophet, consist +in his taking two staves, or crooks; first affixing +to each of them a significant denomination, +and then breaking them in succession; +accompanying this action with explanations, +declaratory of the purport of his doing so. +Yet is the whole highly mystical, and in parts +so obscure, that Dr. Blayney acknowledges +he cannot solve these difficulties; an avowal +that would have been rendered unnecessary, +had his predecessor Lowth been more successful. +Their failure seems chiefly to have +arisen from their misconceiving, in the first +place, whom the prophet here personates in +the character of the shepherd; and, in the +next, what the staves are intended to represent; +<pb n='110'/><anchor id='Pg110'/> +for the general purport of the whole, is +rightly understood by both to be an allusion +to the death of Christ, and the completion of +his mission. Accordingly, Lowth supposes +the shepherd to personate the Messiah, as the +shepherd of his flock. But the Messiah is +throughout the person spoken of, rather than +the speaker, as will presently appear. Blayney +also considers the prophet as a type of +the Messiah; but supposes him sometimes to +speak in his own name, as being himself the +shepherd. Not to dwell on the want of consistency +in this change of character, its +avowed inadequacy to furnish the solution +required, is alone a sufficient refutation of it. +</p> + +<p> +That the prophet is the actual speaker is +clear, but he speaks in the name of the Almighty, +as is distinctly declared three times +at least in the present chapter. The great +Shepherd is then no other than God himself; +and all mankind are his flock. Who are the +staves, or crooks, we have next to inquire. +</p> + +<p> +The staff, or crook, is the shepherd's implement, +with which he tends his flock, protecting +them on the one hand, or correcting +them on the other. Hence the two names +<pb n='111'/><anchor id='Pg111'/> +adapted to the two-fold office, which might be +rendered Pleasure and Pain, instead of +Beauty and Bands; but there is no occasion +to alter the translation, which is equally +literal, and equally appropriate as it stands. +It is, perhaps, worthy of note, that two staves +were once in use for these different purposes. +What are these staves then intended to represent? +In a word, God being the Shepherd, +and all mankind his flock, the staves appear +to be typical of <emph>Christ</emph> and <emph>Israel</emph>; these being +the agents employed, the great instruments in +the hands of God, in accomplishing the work +of man's redemption, from the darkness of +idolatry to the light of true religion. One +staff being <emph>Israel</emph>, with whom was founded the +Old Covenant, the express object of which +was the abolition of idolatry; a covenant +which is continually called the <q><hi rend='italic'>bondage of the +law</hi>;</q> and the other staff, <emph>Christ</emph>, the founder +of the New Covenant, called <q><hi rend='italic'>the beauty of +holiness</hi></q> who declared that his yoke was +easy, or pleasant; thus the name will be +equally appropriate, whichever translation is +adopted. +</p> + +<p> +<hi rend='italic'>And I took unto me two staves, the one I called +<pb n='112'/><anchor id='Pg112'/> +Beauty, and the other I called Bands, and I fed +the flock.</hi> +</p> + +<p> +The parallelism between these two staves +strikingly appears in the circumstance that +the most remarkable prophecies, as the liiid. +chapter of Isaiah, which the Christian conceives +to be exactly fulfilled in the person and +character of Christ, the Jew imagines to accord +as perfectly with the circumstances and +condition of the house of Israel. May we +not suppose them to be designedly applicable +to both? instrumental alike to the +same great purpose, man's redemption from +idolatry. +</p> + +<p> +One of the earliest acts of Christ, who, +however, did every thing in the name of the +Father, was his exposing the unfitness of the +Jewish leaders, who were the priests, the +scribes, and the elders, to be the spiritual +guides of the flock. Their selfishness and +hypocrisy he unsparingly denounced, as rendering +them unfit for such an office; of which +they were consequently deprived under the +new dispensation. Such appears to be the +purport of the following verse, as ably expounded +by Lowth. +</p> + +<pb n='113'/><anchor id='Pg113'/> + +<p> +<hi rend='italic'>Three shepherds also I cut off in one month, +and my soul loathed them, and their soul also +abhorred me.</hi> +</p> + +<p> +<hi rend='italic'>One month</hi>, is an indefinite expression for a +short time, as if the prophet had said, <hi rend='italic'>at once</hi>. +When the people had been duly warned +against these treacherous guides; those who +chose to disregard that warning, had no +reason to complain, if it pleased Heaven to +leave them to their fate, as is next declared. +</p> + +<p> +<hi rend='italic'>Then said I, I will not feed you; that that +dieth, let it die, and that that is to be cut off, let it +be cut off; and let the rest eat every one the flesh +of another.</hi> +</p> + +<p> +The prophet next foreshews, by typical +actions, accompanied by explanations declaratory +of their purport, the death of Christ, and +the dissolution of the Old Covenant. +</p> + +<p> +<hi rend='italic'>And I took my staff, even Beauty, and cut it +asunder; that I might break my Covenant, which +I made with all the people.</hi> +</p> + +<p> +The Covenant with Moses promised protection +against all nations, while Israel remained +obedient. Israel disobeyed and the +Covenant was broken. The Covenant with +Abraham promised blessing to all nations +<pb n='114'/><anchor id='Pg114'/> +through his seed. The Gospel of Christ was +that blessing; refused by the Jews, and consequently +given to the Gentiles; for a remnant +only of Israel received the Gospel, and +those were the poor of the flock. +</p> + +<p> +<hi rend='italic'>And it was broken in that day, and so the poor +of the flock that waited upon me, knew that it was +the word of the Lord.</hi> +</p> + +<p> +<q>The poor had the Gospel preached unto +them,</q> and received it with gratitude; but the +ingratitude of their leaders towards the Great +Shepherd, for the care he had so long taken +of them; and the small estimation in which +they held a spiritual Messiah, are aptly foreshewn +by the prophet, in the name of the +Great Shepherd, claiming his reward at their +hands, and their offering the precise sum +which was given for Christ, thirty pieces of +silver. +</p> + +<p> +<hi rend='italic'>And I said, If ye think good give me my wages, +and if not, forbear; so they weighed me for my +reward, thirty pieces of silver.</hi> +</p> + +<p> +The way in which this money was actually +bestowed, is next foreshewn, by the Shepherd's +rejecting it scornfully, and desiring it +may be given to the potter. +</p> + +<pb n='115'/><anchor id='Pg115'/> + +<p> +<hi rend='italic'>And the Lord said unto me, cast it to the potter; +a goodly price that I was valued at by them: so I +took the thirty pieces of silver, and cast them to the +potter in the house of the Lord.</hi> +</p> + +<p> +The price they actually gave for Christ, +aptly denotes the value they put upon God's +goodness in sending him, the Great Shepherd's +proffered remuneration. The house of +the Lord, or the temple, is the supposed scene +of action, shewing the spiritual import of the +transaction. The money being given to the +potter, foreshews how it would be actually employed, +to wit, in the purchase of the potter's +field; in fact, it was given to the potter. If it +be asked what the potter had to do in the +temple? the answer is, he went there, as +others did, to pray. His being there does not, +as some suppose, imply that he was at work +there. +</p> + +<p> +Those who rejected and crucified Christ, +are thenceforward rejected from being God's +chosen people. As Christ was cut off from +natural life, so Israel was cut off from <hi rend='italic'>the life +in Christ</hi> as next intimated. +</p> + +<p> +<hi rend='italic'>Then I cut asunder my other staff, even Bands, +<pb n='116'/><anchor id='Pg116'/> +that I might break the brotherhood between Judah +and Israel.</hi> +</p> + +<p> +The house of Jacob was from this time +divided into Christians and Jews, who appear +to be distinguished in the prophecy under the +types of Judah and Israel; the former denoting +those who received, and the latter +those who rejected Christ. This distinction +appears to be maintained till their promised +re-union in the New Jerusalem. +</p> + +<p> +The spiritual evils entailed on those who +reject the true Messiah, to follow after false +teachers, are next foreshewn. +</p> + +<p> +<hi rend='italic'>And the Lord said unto me, Take unto thee yet +the instruments of a foolish shepherd, for I will +raise up a Shepherd in the land, which shall not +visit those that be cut of, neither shall seek the +young, nor heal that that is broken, nor feed that +that standeth still, but he shall eat the flesh of the +fat, and tear their hoofs asunder.</hi> +</p> + +<p> +Israel is thus left to the mercy of these false +shepherds, while spiritual blindness, infatuation, +and utter helplessness, are the awful +judgments denounced against the selfish and +worldly-minded priesthood, who thus mislead +and sacrifice their flock. +</p> + +<pb n='117'/><anchor id='Pg117'/> + +<p> +<hi rend='italic'>Woe to the idol shepherd, that leaveth the flock! +the sword shall be upon his arm, and upon his +right eye; his arm shall be clean dried up, and +his right eye shall be utterly darkened.</hi> +</p> + +<p> +The spiritual blindness which has since +darkened the mental vision of Israel, appears +to the Christian to be here distinctly foretold. +</p> + +</div> + +<pb n='118'/><anchor id='Pg118'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notes To Chapter XI.</head> + +<pgIf output='pdf'> + <then> + <p>Ver. 1. ךיתלד ןונבל חתפ—<hi rend='italic'>Open thy doors, O Lebanon, &c.</hi></p> + </then> + <else> + <p>Ver. 1. פתח לבנון דלתיך—<hi rend='italic'>Open thy doors, O Lebanon, &c.</hi></p> + </else> +</pgIf> + +<p> +That Jewish writers have understood <q><hi rend='italic'>the forest</hi>,</q> +as metaphorically representing Jerusalem with her stately buildings, +and <q><hi rend='italic'>Lebanon</hi>,</q> as the temple itself, appears from the +following note of Mr. Lowth, on this passage. +</p> + +<p> +<q>By Lebanon, most interpreters understand the temple, +whose stately buildings resemble the tall cedars of that forest. +Thus the word is commonly understood,</q> Hab. ii. 17. +</p> + +<p> +There is a remarkable story mentioned in the Jewish writers +to this purpose. Some time before the destruction of the +temple, the doors of it opened of their own accord; a circumstance +mentioned by Josephus, Bell. Jud. 1. 7. c. 12. Then +R. Johanan, a disciple of R. Hillel, directing his speech to the +temple said, <hi rend='italic'>I know thy destruction is at hand, according to +the prophecy of Zechariah</hi>, Open thy doors, O Lebanon, &c. +</p> + +<p> +The passage in Josephus in my edition is, lib. 6, cap. 5, +<pb n='119'/><anchor id='Pg119'/> +and a very remarkable one it is, containing many other portents +preceding the destruction of the temple, besides the spontaneous +opening of these massive doors, which were so ponderous +as to require twenty men to open and shut them. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 2. רוצבה רעי דרי יכ—<hi rend='italic'>For the forest of the +vintage is come down.</hi></p> + </then> + <else> + <p>Ver. 2. כי ירד יער הבצור—<hi rend='italic'>For the forest of the +vintage is come down.</hi></p> + </else> +</pgIf> + +<p> +By the forest of the vintage, is understood Mount Carmel, +which was partly covered with vineyards and rich pastures, for +the loss of which the shepherds are said to howl, in the following +verse. The shepherds metaphorically designate the leaders +of the people; the different trees of the forest denoting the +different classes and orders of men. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 3. ןדריה ןואג דדש יכ—<hi rend='italic'>For the pride of Jordan +is spoiled.</hi></p> + </then> + <else> + <p>Ver. 3. כי שדד גאון הירדן—<hi rend='italic'>For the pride of Jordan +is spoiled.</hi></p> + </else> +</pgIf> + +<p> +By the pride of Jordan is to be understood, as Dr. Blayney +observes, the woods and thickets on the banks of that river. +These served as covert for lions, which often infested the country +when driven from them by the rising of the river. These +trees being along with others doomed to destruction, the lions +roar for the loss of their shelter, as the shepherds howl for the +loss of their rich pastures. The lions denote metaphorically +the great and powerful among the people. Their disposition +to prey upon and devour the flock, well accords with the +character afterwards given to the shepherds also, and shews the +consistency of the metaphorical language. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 6. ץראה יבשי לע דוע לומחא אל יכ—<hi rend='italic'>For +I will no more pity the inhabitants of the land, &c.</hi></p> + </then> + <else> + <p>Ver. 6. כי לא אחמול עוד על ישבי הארץ—<hi rend='italic'>For +I will no more pity the inhabitants of the land, &c.</hi></p> + </else> +</pgIf> + +<p> +The distinction between <hi rend='italic'>the sea</hi> +and <hi rend='italic'>the land</hi>, has been +already pointed out in the note to ver. 11, of the last chapter, +<pb n='120'/><anchor id='Pg120'/> +and is here too manifest to admit of doubt. Lebanon, Bashan, +Carmel, and Jordan, clearly shew what land is here spoken of, +which can be no other than Palestine. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 10. יתירב תא ריפהל—<hi rend='italic'>That I might break my +covenant, &c.</hi></p> + </then> + <else> + <p>Ver. 10. להפיר את בריתי—<hi rend='italic'>That I might break my +covenant, &c.</hi></p> + </else> +</pgIf> + +<p> +It might be supposed here that the two staves were typical of +the two covenants; the Old and the New. But how is the +parallelism then to be supported? If the breaking of one staff +denotes the dissolving of the Old Covenant; what then is denoted +by the breaking of the other staff? for the New Covenant +was not also dissolved. By the proposed solution, the parallelism +is maintained; Christ and Israel so exactly accord, that +the prophecies seem, in many points, alike applicable to either. +Both were instrumental to the great work of redeeming +mankind from idolatry, and both were cut of; Christ from +natural life; Israel from the life which is <emph>in Christ</emph>. To +understand clearly the cutting of the staves, the most intricate +subject perhaps in the whole prophecy, the reader has to keep +in view two distinct points of consideration, the confounding of +which will involve him in no little perplexity; these are, first +the symbolical meaning, or the event foreshewn by the act of +cutting; and secondly, the end or purport of the cutting; for +along with the act, the prophet also declares the motive for the +act, which must not be confounded with the act itself, being +the effect or consequence that followed that act. Thus he +says—<hi rend='italic'>And I took my staff Beauty and cut it asunder, that I +might break my covenant, which I had made with all the +people.</hi> +</p> + +<pb n='121'/><anchor id='Pg121'/> + +<p> +Now the cutting of the first staff, Beauty, signifies or foreshews +the death of Christ, or the cutting off of the Messiah. +This is the symbolical meaning of the act. But the end or +consequence of that act, was the cessation of the covenant of +protection to Israel. <q>The covenant,</q> as it may be rendered, +<q>concerning all the people.</q> From that time, the Jews ceased +to be under the especial care and protection of Heaven; no +more interpositions were manifested in their behalf; no prophet +from that time appeared in Israel; these blessings being confined +to the Jews who received Christ, or transferred to the +Gentiles. +</p> + +<p> +Next follows the cutting asunder of the second staff, Bands; +and this in fact appears to be precisely the end or consequence +of the cutting of the first staff; for the cutting of this staff +symbolically foreshews the rejection of Israel, or the cessation +of the Covenant of protection. Such appears to be the event +symbolized by cutting the staff, Bands. But the effect or consequence +of that event, or of the rejection of Israel, was as +declared in the prophecy, a breach in the brotherhood, between +Judah and Israel, or between the Jews who received and those +who rejected Christ; in short, between Christian and Jew, +who are here supposed to be symbolised by Judah and Israel. +This division or breach was not the event foreshewn by the +cutting of the staff, but the end or consequence of that act; +and this distinction requires to be kept clearly in view. +</p> + +<p> +It seems immaterial whether the symbolical meaning of cutting +asunder the second staff, Bands, be expressed by the rejection +of Israel, the breaking of the covenant of protection, or +the abrogation of the law of Moses; for all these events are +<pb n='122'/><anchor id='Pg122'/> +so closely connected, or so nearly identical, as scarcely to +admit of their being disjoined or distinguished. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 12. ירכש ובה—<hi rend='italic'>Give me my price.</hi></p> + </then> + <else> + <p>Ver. 12. הבו שכרי—<hi rend='italic'>Give me my price.</hi></p> + </else> +</pgIf> + +<p> +From the failure of former commentators, in shewing how +this can apply to the betrayal of Christ, when the word שכרי (or ירכש) is +rendered, as it should be, <hi rend='italic'>wages</hi> or +<hi rend='italic'>reward</hi>, instead of <hi rend='italic'>price</hi>, +the Jew seems to have been so confident of victory on this +point, that on referring to his exposition which follows, it will +appear that he must have written it without having read mine, +to which it is any thing but an answer, as I have expounded +the passage precisely upon his own mode of rendering. The +correctness of this translation was acquiesced in by Dr. Blaney, +who admitted the difficulty it involved, and candidly acknowledged +his inability to solve it; nor while Christ is considered +the speaker, as he and Lowth suppose, does the removal of it +appear practicable. But when God himself is understood to +be the Shepherd, and Christ, the staff Beauty, it appears no +longer insurmountable. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 13. תיב ותא ךילשאו ףסכה םישלש חקאו<lb/> + :רצויה לא הוהי</p> + </then> + <else> + <p>Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצר</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And I took the thirty pieces of silver and cast them to the +potter in the house of the Lord.</hi> +</p> + +<p> +The word יוצר (or רצוי), is by the Jew changed into אוצר (or רצוא) the alteration +of a letter being all that is required to substitute <hi rend='italic'>the treasury</hi>, +in the room of <hi rend='italic'>the potter</hi>. But he cannot deny, that the +word means potter in the original, and the Christian will find +no occasion to alter it, to make sense of the passage. The +objection, that the potter could not be at work in the temple, +<pb n='123'/><anchor id='Pg123'/> +which was urged by the Jew, has been answered in the exposition. +</p> + +<pgIf output='pdf'> + <then> + <p>Ver. 17. לילאה יער יוה—<hi rend='italic'>Woe to the idol shepherd.</hi></p> + </then> + <else> + <p>Ver. 17. הוי רעי האליל—<hi rend='italic'>Woe to the idol shepherd.</hi></p> + </else> +</pgIf> + +<p> +The <hi rend='italic'>idol</hi> might be rendered, as Mr. Lowth observes, +<hi rend='italic'>worthless</hi>, or of no value, as it is, Job xiii. 4, and so the Jew +renders it. Though a shepherd, in the singular number, is +here spoken of, yet a succession of such shepherds is clearly to +be understood; and it is probable that the chiefs and rulers of +Israel are intended here, as well as the false Messiahs who have +from time to time arisen, and partially misled the people, +being alike false guides, who have contributed to the destruction +of the flock. A history of the false Messiahs, amounting to +not less than twenty, who have at different times made their +appearance; with an account of the numbers and destruction of +their infatuated followers, being too long for insertion here, +may be found by the reader in Dr. Jortin's Remarks on Eccles. +Hist.; presenting a lamentable picture of the blindness and +infatuation of this wretched people. +</p> + +</div> + +<pb n='124'/><anchor id='Pg124'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Rabbi's Translation. Chapter XI.</head> + +<p> +1. Open thy doors, O Lebanon, that the fire +may devour thy cedars. +</p> + +<p> +2. Howl, fir tree; for the cedar is fallen; +because the mighty are spoiled; howl, ye +oaks of Bashan; for the forest of the vintage +is come down. +</p> + +<p> +3. There is a voice of the howling of the +shepherds, for their glory is spoiled; a voice +of the roaring of young lions; for the pride of +Jordan is spoiled. +</p> + +<p> +4. Thus saith the Lord my God, Feed the +flock of the slaughter. +</p> + +<p> +5. Whose possessors slay them, and hold +themselves not guilty, and they that sell them, +say, Blessed be the Lord; for I am rich; and +their own shepherds pity them not. +</p> + +<pb n='125'/><anchor id='Pg125'/> + +<p> +6. For I will no more pity the inhabitants +of the land, saith the Lord; but, lo! I will +deliver the men, every one into his neighbour's +hand, and into the hand of his king, +and they shall smite the land, and out of their +hand I will not deliver them. +</p> + +<p> +7. Yea, I fed the flock of the slaughter, +truly an afflicted flock it was, and I took unto +me two staves; the one I called Pleasant, +and the other I called Painful, and I fed the +flock. +</p> + +<p> +8. And when I had cut off three shepherds +in one month; then my soul loathed them, +and their souls also abhorred me. +</p> + +<p> +9. Then said I, I will not feed you; that +that dieth, let it die; and that that is missed, +let it be missed; and let the rest eat every one +the flesh of another. +</p> + +<p> +10. And I took my staff, the Pleasant, and +cut it asunder, that I might break my +covenant which I had made (for them) with +all the nations. +</p> + +<p> +11. And it was broken in that day, and so +the afflicted flock, that waited upon me, knew +that it was the word of the Lord. +</p> + +<p> +12. And I said unto them, If ye think good, +<pb n='126'/><anchor id='Pg126'/> +give me my reward; and if not, forbear; and +they weighed for my reward thirty pieces of +silver. +</p> + +<p> +13. And the Lord said unto me, Cast it +into the treasury, the magnanimous, the +precious, that I have withdrawn from them; +and I took the thirty pieces of silver, and +cast them into the house of the Lord, into the +treasury. +</p> + +<p> +14. Then I cut asunder my other staff, the +Painful, to break the brotherhood between +Judah, and Israel. +</p> + +<p> +15. And the Lord said unto me, Take unto +thee, yet the instruments of a foolish shepherd. +</p> + +<p> +16. For, lo, I will raise up a shepherd in +the land, who shall not remember those that +are missed, nor seek the young, nor heal the +broken one, nor feed that that stands still, +but he shall eat the flesh of the fat, and tear +their hoofs asunder. +</p> + +<p> +17. Woe to the worthless shepherds, who +leave the flock! the sword shall be upon his +arm, and upon his right eye: his arm shall +be quite dried up, and his right eye shall be +utterly darkened. +</p> + +</div> + +<pb n='127'/><anchor id='Pg127'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Rabbi's Exposition. Chapter XI.</head> + +<p> +Verse 1. This prophecy Christians cannot +but consider impenetrable, and must be satisfied +to break off a few fragments, which may +serve to cement their religion; for in whatever +manner they expound the import of the +two staves, they must still be incompetent to +link its various parts together, so as to shew +that it refers to what they think it necessarily +must, namely, the selling of the Messiah; an +interpretation which an impartial examiner +must find inconsistent with that passage even +if disjoined from all the rest, since there, +wages, or reward (not price) is spoken of; +<pb n='128'/><anchor id='Pg128'/> +this being desired, or required of Israel, while +with him who was sold it was quite the reverse; +so far was he from wishing to be betrayed, +that he tried and prayed to escape it. +The Jew, however, considering the tenour of +the whole, contends that this was no more +than what had been already fulfilled at the +time when it was delivered, the allusion here +being historical and not prophetic. +</p> + +<p> +It commences with predicting to other +nations (who are compared to fir, and oak +trees,) destruction inevitable, since the shepherds +of Judah also (who are compared to the +lions by the Jordan, to the vine and the +cedar,) howl for having been spoiled of their +glory. The prophet then goes on, in calling +to the minds of his brethren the causes that +brought them so low from their former exalted +station, in order that this may serve them as +a warning no more to deviate from the way in +which they were instructed to walk: he also +reminds them with what particular and providential +care they had been continually led +on by their God, in one or other of the different +ways stated, the pleasant, or the painful, +as by a tender shepherd, whose sole +<pb n='129'/><anchor id='Pg129'/> +intent is to lead his flock to rich pastures, +and good watering places. In this manner +did God tend his flock, Israel, to accomplish +their happiness, indulging them when obedient +to his will, but chastising them, when +otherwise, as an indulgent father would his +children, in order to reclaim them. And when +we consider the circumstances and condition +of our fathers during the first temple, we may +easily trace out both the times when they +enjoyed uninterrupted peace and comfort, +and those, when they were exposed to troubles +and afflictions, which God in his wisdom saw +fit to visit upon them. To these does the +prophet refer, representing them by this beautiful +metaphor of the two staves. +</p> + +<p> +Ver. 5. The cruel shepherds denote the +tyrants into whose hands Israel was delivered, +who disdained to nourish that poor flock, but +sold some to slavery, and gave up others to be +slaughtered. +</p> + +<p> +Ver. 6. And such as escaped the fury of +their own kings were ravaged by their conquerors. +</p> + +<p> +Ver. 7. <hi rend='italic'>I fed the flock.</hi>—i. e. Since I have +chosen them to me out of Egypt. +</p> + +<pb n='130'/><anchor id='Pg130'/> + +<p> +Ver. 8. <hi rend='italic'>When I had cut off three shepherds.</hi>—The +number three as well as seven is well +known to be made use of in Scripture, instead +of an indefinite number; this apparently +refers to what is related in 2 Kings, ch. x. +v. 32, that in those days the Lord began to be +weary of Israel; it was after the kings of Judah +and Israel were killed, the family of the +one exterminated, and that of the other nearly +so. +</p> + +<p> +Ver. 10. <hi rend='italic'>A covenant made for them with all the +nations</hi>; that is, that these nations should not +disturb Israel, nor invade their land, but leave +them to dwell there in safety, as was repeatedly +promised to them. Exod. xxxiv. +24; Lev. xxvi. 5; Deut. xxviii. 10. But when +under the divine displeasure, that covenant +was suspended, and not only the land of the +ten tribes, but also that of Judah was frequently +invaded, and both were harassed by +their enemies. +</p> + +<p> +Ver. 12. The reward which God required of +his people means, that for the many blessings +he had conferred on them, they should be +obedient to his commandments. Yet he left +it to their choice, to forbear if disinclined, +<pb n='131'/><anchor id='Pg131'/> +agreeably to the message sent to them by +Ezek. ch. iii. v. 27; and accordingly some few +remained faithful to him, and these answer to +the thirty pieces of silver. Thirty as well as +ten sometimes imply an indefinite number. +See Dan, i. 20; Gen. xxxi. 7. They are +named silver (כסף (or ףסכ)) as this originally meant +desirable. +</p> + +<p> +Ver. 13. They are to be cast into the treasury—יוצר (or רצוי), +though translated the potter, +stands for אוצר (רצוא), the treasury. And again, +בית יהוה אל היוצר (or רצויה לא הוהי תיב) is the same as אל בית האוצר +(or רצואה תיב לא) +(Mal. iii. 10), or the storehouse of the Lord, +viz. the temple. The frequent interchange of +the אהרי (or יוחא) letters is well known to the Hebrew +scholar. The temple is here indicated as the +place where the pure ones, separated from the +dross, should fix their eyes on the Most High, +and with prayers appease his wrath, that he +might yet avert the approaching calamities. +יקרתי (or יתרקי) signifies <hi rend='italic'>I +have withdrawn</hi>, not <hi rend='italic'>I was +prized at</hi>. See Proverbs xxv. 17, where it +means <hi rend='italic'>withdraw thy foot</hi>. +</p> + +<p> +Ver. 14. <hi rend='italic'>Cut asunder the other staff.</hi> While +the two kings lived in peace and harmony, +the one was corrupted by the wickedness of +<pb n='132'/><anchor id='Pg132'/> +the other, and therefore the chastening rod +was applied for the purpose of breaking their +brotherhood; but that staff was dispensed +with, when by the dissolution of one of these +kings, the cause for it ceased. +</p> + +<p> +Ver. 16. <hi rend='italic'>I will raise up a shepherd, &c.</hi> Judah +has likewise to lament to this day having +been governed by foolish shepherds during +both the first and second temple, who did +neither remember the missed, nor heal the +broken, and instead of feeding them that +stood still, they fed upon them, and tore their +hoofs asunder. Yet as the survivors stand to +this day a living monument of the literal accomplishment +of this prophecy from verse 15, +it serves them as a sure pledge of the fulfilment +of that which follows. +</p> + +</div> + +<pb n='133'/><anchor id='Pg133'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah +On The +Messiah's Kingdom. +Interpretation: Chapter XII.</head> + +<p> +Of the occurrences which succeeded the +crucifixion of Christ, one of the first in order, +as well as importance, was the destruction +of Jerusalem; an event which materially +changed the condition of the Jewish nation, +both as regarded their polity and their religion; +to the full exercise of which the existence +of their temple was indispensable. +It was therefore to be expected that the prediction +of this event would be eagerly sought +for by Christian commentators, in a prophecy +relating to the establishment of the Messiah's +<pb n='134'/><anchor id='Pg134'/> +kingdom, especially by those who chiefly look +to political affairs for its fulfilment. +</p> + +<p> +And accordingly this chapter appears to +afford distinct intimation of such an event, as +it opens with the express mention of the siege +of Jerusalem. Yet is it mentioned in a way +not a little embarrassing to the political exposition; +for, instead of the destruction, the +prophecy declares the triumph of Jerusalem; +and, with the exception of one or two ambiguous +expressions at the commencement, this +triumph forms the whole subject of the +chapter. But Jerusalem really was taken +and destroyed, nor have the Jews since been +able to rebuild either their city or their +temple, nor has any thing approaching to a +triumph, in the ordinary acceptation of the +term, occurred to them from that time to the +present. How then shall we explain the +victory and triumph foretold in the prophecy? +</p> + +<p> +The solution appears to be this; that the +event here foretold is no political, but a +spiritual siege; namely, the warfare of +worldly feelings against true religion, for this +is the spiritual Jerusalem. The abrogation of +<pb n='135'/><anchor id='Pg135'/> +the law, and the promulgation of the Gospel, +are foreshewn under the types of the Old and +the New Jerusalem; which symbolically +signify the Old and New Covenant, or Judaism +and Christianity, the one abolished and +the other established, in reality at the coming +of Christ, but ostensibly at the destruction of +the city and temple, which is probably on +this account employed symbolically, to represent +the spiritual change. +</p> + +<p> +The prophecy, however, does not declare +the destruction of the old Jerusalem, but +merely the repeopling of it, in verse 6; and +in the spiritual sense it was not destroyed, +though merged in the superior splendour and +greatness of the New City; for Christianity +is built on the foundation of Judaism. The +new Jerusalem here spoken of, is then, the +new Covenant, or Christianity, the spiritual +City, the building of which began at this +time, whatever may be the period required for +its completion. +</p> + +<p> +In the spiritual sense also must be understood +the triumph of Judah, which was the +triumph of the Gospel; and her salvation, +spoken of in verse 7, which was eternal salvation. +<pb n='136'/><anchor id='Pg136'/> +Her victory was the victory over the +world, which every true Christian has to gain, +but which was first gained by Judah, for the +first Christians were Jews; although the +Gentiles were subsequently admitted into the +Church of Christ, and became the principal +inhabitants of the spiritual Jerusalem, when +deserted, for the most part at least, by its +former inhabitants the Jews. The Gentiles +from this time became Israelites by adoption, +and the distinction between Jew and Gentile +converts, or lineal and adopted Israelites, is +marked in the prophecy, as might be expected. +</p> + +<p> +But the time of Israel's spiritual restoration +requires some explanation, being adverted to +in this and the following chapter ten times at +least, with the definite expression of <q><hi rend='italic'>in that +day</hi>:</q> an expression which seems as little to +accord with the time required for a whole +nation or people to change their faith, as with +that which would be requisite for their literal +return from all parts of the world to be +reunited in one city, as the Jews understand +the prophecy. A literal day cannot therefore +be understood; nor yet would the difficulty +<pb n='137'/><anchor id='Pg137'/> +be removed by supposing it to mean a prophetic +day, or a Jewish year of twelve +months, being three hundred and sixty days; +for this period would be alike inadequate to +the event in question. +</p> + +<p> +How shall we then understand the expression, +<q><hi rend='italic'>that day</hi>,</q> so often recurring in the +prophecy? The answer appears to be simply +this, that it means <emph>one</emph> day to <emph>each individual</emph>, +but not <emph>the same day</emph> to <emph>all collectively</emph>. As the +earlier Christians did not all embrace Christianity +on one day, so neither have we reason +to expect that the later Christians will do so. +History declares to the contrary, that some of +the house of Israel have been continually +flowing into the Church of Christ in every +succeeding century, from the Apostolic age +to the present time. And as some understand +the Day of Judgment to be to each individual +the day of his death, so to each will the day +of his <q><hi rend='italic'>Redemption</hi>,</q> in Scriptural language, +be the day of his receiving Christ. St. Paul +in the 2 Corinth. vi. 2, says <q><hi rend='italic'>Behold now is the +accepted time, now is the day of Salvation</hi>,</q> and +in the same light must it be viewed in the +passages before us; that is, as one day to +<pb n='138'/><anchor id='Pg138'/> +each individually, not as the same day to all +collectively. +</p> + +<p> +The opening of this chapter closely resembles +that of the 9th, and may help to +throw light on those parts of it which appeared +obscure. Both begin by declaring +God's superintendance and control over human +affairs, and both assert his right to the +disposal of events on similar grounds: there +it was alleged, because all creatures belong to +him, <hi rend='italic'>for the Lord's is the eye of man, and all the +tribes of Israel</hi>; and here, because he created +all things. +</p> + +<p> +<hi rend='italic'>The burden of the word of the Lord upon Israel, +saith the Lord, which stretcheth forth the heavens, +and layeth the foundations of the earth, and formeth +the spirit of man within him.</hi> +</p> + +<p> +There, the burden of the prophecy was laid +on the Gentiles, but the admonition meant for +the benefit of Israel, to whom it was addressed; +here, the burden is upon Israel, but +the admonition expressly intended for all nations, +<q><hi rend='italic'>all the people round about</hi>;</q> and of such +was the new Jerusalem, which is the subject +of this chapter, chiefly composed after the +overthrow of their idolatry and their conversion +<pb n='139'/><anchor id='Pg139'/> +to Christianity. This appears to be the +spiritual warfare here intended, namely, the +successful progress of the Gospel against +Paganism. +</p> + +<p> +<hi rend='italic'>Behold, I will make Jerusalem a cup of trembling +unto all the nations round about, and upon +Judah it shall be in the siege against Jerusalem.</hi> +</p> + +<p> +Upon Judah is the burden of the prophecy +chiefly imposed, for to Judah was first committed +the task of promulgating the Gospel. +The Apostles, and also the disciples of our +Lord were all Jews, they were the founders of +this city. <q><hi rend='italic'>A cup of trembling</hi>,</q> must not be +here understood to signify an example by +punishment inflicted, but as the Jew renders +it, <q><hi rend='italic'>a cup of astonishment</hi>,</q> or confusion to all +nations; or, as it is next termed, <q><hi rend='italic'>a burden-stone</hi>,</q> +to crush its enemies; and such has +been the Gospel of Christ, as the prophecy +declares. +</p> + +<p> +<hi rend='italic'>In that day, will I make Jerusalem a burden-stone +for all people; all that burden themselves with +it shall be cut in pieces, though all the people of +the earth be gathered together against it.</hi> +</p> + +<p> +The people, here spiritually signifies their +false religion, which was to be abolished; and +<pb n='140'/><anchor id='Pg140'/> +Jerusalem is here understood to mean Christianity, +or true religion, which was triumphant. +Confusion is then denounced against its enemies, +while Divine protection and support are +promised to the house of Judah, who received +Christ. +</p> + +<p> +<hi rend='italic'>In that day, saith the Lord, I will smite every +horse with astonishment, and his rider with madness, +but I will open mine eyes upon the house of +Judah, and will smite every horse of the people with +blindness.</hi> +</p> + +<p> +The blind rage of the heathen and the infatuated +frenzy with which they strove to extinguish +the light of the Gospel, are here +clearly foreshewn; but the spiritual Jerusalem +resisted all their efforts. And when the lineal +Israelites abandoned their city, its gates were +thrown open to the Gentiles, who entered and +repeopled it, and became thenceforward +<q>Israelites by adoption.</q> The new Jerusalem +being Christianity, its inhabitants must mean +the Christians; and who were they, after the +Jews rejected Christianity, but the Gentile +converts? Accordingly, they are so styled in +the next verse, as contradistinguished from +the first Jewish converts, who are called the +<pb n='141'/><anchor id='Pg141'/> +governors of Judah, being the founders and +builders of the spiritual city. +</p> + +<p> +<hi rend='italic'>And the governors of Judah shall say in their +hearts, The inhabitants of Jerusalem shall be my +strength, in the Lord of hosts their God.</hi> +</p> + +<p> +The fitness of the expression, <hi rend='italic'>Inhabitants of +Jerusalem</hi>, to symbolize the Gentile converts, +further appears in the fact, that the original +inhabitants of the city, who were never expelled, +were Gentiles. <hi rend='italic'>The governors of Judah</hi> +can signify no other than the apostles and +disciples of our Lord, the first teachers of +Christianity, or the founders of the new City. +These, when the Jews were no longer willing +to hear them, turned their attention to the +Gentiles, and directed all their efforts to effect +their conversion. As the strength of a city +lies in its inhabitants, so the hope of strengthening +theirs, from that time, rested in gaining +over the Gentiles: <q><hi rend='italic'>The Governors of Judah +say in their hearts, The inhabitants of Jerusalem +shall be my strength in the Lord of hosts their +God.</hi></q> Does not this mean in the Lord of +hosts <emph>becoming</emph> their God? That is, in his becoming +the God of the Gentiles by their conversion +to Christianity? +</p> + +<pb n='142'/><anchor id='Pg142'/> + +<p> +The extraordinary success of the apostles +and disciples, in converting the Gentiles and +repeopling the city, is foreshewn in the next +verse. +</p> + +<p> +<hi rend='italic'>In that day will I make the governors of Judah +like an hearth of fire among the wood, and like a +torch of fire in a sheaf, and they shall devour all +the nations round about on the right hand and on +the left, and Jerusalem shall be inhabited again in +her own place, even in Jerusalem.</hi> +</p> + +<p> +If the spiritual Jerusalem be Christianity, +it was certainly the Gentiles who repeopled +this city, when the Jews deserted it. But still +it was not deserted by all the Jews, for the +first Christians were Jews, as emphatically +expressed in the next verse. +</p> + +<p> +<hi rend='italic'>The Lord shall save the tents of Judah first, +that the glory of the house of David, and the glory +of the inhabitants of Jerusalem do not magnify +themselves against Judah.</hi> +</p> + +<p> +The salvation of Judah here spoken of must +be salvation through Christ; but if Judah signify +the first Jewish converts to Christianity, +and the inhabitants of Jerusalem mean those +from the gentile nations, who are <hi rend='italic'>the house of +David</hi>, here spoken of, and classed with the +<pb n='143'/><anchor id='Pg143'/> +inhabitants of Jerusalem, as receiving their +salvation subsequently to that of Judah? The +house of David must surely mean those of the +Hebrew nations, who did not at first receive +Christ along with the house of Judah, but subsequently; +or, the prophecy being still prospective, +those who shall hereafter embrace +Christianity must be also included. To this +the Jew may probably answer: How can a +Christian believe that the house of David, the +very house from which Christ came, still remains +unredeemed? I answer, that we are +nowhere assured that all of his own family +believed in him; still less the whole house of +David, of which they were only a branch. To +the fact, whether any of that family be still +left among the unredeemed of Israel, let the +Jew answer. If not, then where is their expected +Messiah to come from? But if there +be such, then have these not yet received the +salvation which is through Christ; and as far +as they are concerned, the words of the prophecy +yet remain to be fulfilled, however it +may have received its fulfilment in regard to +others. When it shall please God to remove +the veil which is before their eyes, and to restore +<pb n='144'/><anchor id='Pg144'/> +the spiritual strength which they have +lost, then will the following words be accomplished +in them also, as it was to Judah in the +apostolic age. +</p> + +<p> +<hi rend='italic'>In that day shall the Lord defend the inhabitants +of Jerusalem, and he that is feeble among +them, at that day shall be as David, and the house +of David shall be as God, as the Angel of the +Lord before them.</hi> +</p> + +<p> +The esteem and veneration with which the +primitive Christians, and particularly the +apostles, would be regarded for their purity +and holiness, and for their spiritual strength, +notwithstanding that they were designedly +chosen from the lowest and most illiterate class +of men, is here emphatically foretold. Their +consequent success in preaching the gospel is +next declared; the nations being destroyed, +figuratively signifies their false religion being +overthrown. +</p> + +<p> +<hi rend='italic'>And it shall come to pass in that day, saith the +Lord, that I will seek to destroy all the nations +that come up against Jerusalem.</hi> +</p> + +<p> +The next verse, which foretels <hi rend='italic'>the pouring +out of the Spirit</hi>, so closely resembles the +prophecy of Joel, of which St. Peter gave the +<pb n='145'/><anchor id='Pg145'/> +interpretation on the memorable day of Pentecost; +and at the same time, coupled the application +with a reproach to the Jews for +having crucified Christ (Acts ii.), that the +Christian can hardly fail to see that they +refer to the same event, though not here +restricted to that particular day, as appears +from <q><hi rend='italic'>the house of David and the inhabitants of +Jerusalem</hi></q> being mentioned; nor was the gift +of the Spirit confined to the day of Pentecost, +but continued to all on whom the apostles laid +their hands. +</p> + +<p> +<hi rend='italic'>And I will pour out upon the house of David, +and upon the inhabitants of Jerusalem, the spirit +of grace and of supplication; and they shall look +to me for him whom they pierced, and they shall +mourn for him as one mourneth for his only son; +and be in bitterness for him as one that is in +bitterness for his firstborn.</hi> +</p> + +<p> +The most solemn fast almost universally +observed throughout Christendom, in commemoration +of Christ's crucifixion, is manifestly +the event which was here foretold, at +least four centuries before its fulfilment. +The prospect of its receiving a more evident +accomplishment at any future period, seems +<pb n='146'/><anchor id='Pg146'/> +to be rendered hopeless by the enumeration +of the different families that follows, all such +distinctions being now lost among the present +race of Jews. +</p> + +<p> +<hi rend='italic'>And in that day there shall be a great mourning +in Jerusalem, as the mourning of Hadadrimmon +in the valley of Megiddon;</hi> +</p> + +<p> +<hi rend='italic'>And the land shall mourn every family apart, +the family of the house of David apart, and their +wives apart; the family of the house of Nathan +apart, and their wives apart;</hi> +</p> + +<p> +<hi rend='italic'>The family of the house of Levi apart, and their +wives apart; the family of the house of Shimei +apart, and their wives apart;</hi> +</p> + +<p> +<hi rend='italic'>All the families that remain, every family apart, +and their wives apart.</hi> +</p> + +<p> +If any thing more be intended by this +emphatical repetition of the families mourning +apart, beyond the strong expression of +the depth of their grief, and the sincerity of +their repentance, may it not be to convince +the unbelieving Jews of the hopelessness of a +more literal fulfilment after the loss of their +genealogies? +</p> + +</div> + +<pb n='147'/><anchor id='Pg147'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notes To Chapter XII.</head> + +<pgIf output='pdf'> + <then> + <p>Verse 2. :םלשורי לע רוצמב היהי הדוהי לע םגו</p> + </then> + <else> + <p>Verse 2. :וגם על יהודה יהיה במצור על ירושלם</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>When they shall be in the siege both against Judah and +against Jerusalem.</hi> +</p> + +<p> +Such is the translation in our version, a sense which can in +no way be extorted from the words of the text, as every +Hebraist must be well aware. The Jew, by inserting the relative +<hi rend='italic'>who</hi>, as understood after the word Judah, renders the +passage thus, +</p> + +<p> +<hi rend='italic'>And also upon Judah, who shall be in the siege against +Jerusalem.</hi> +</p> + +<p> +This is certainly no violation of the text, as the relative pronoun +is often understood in Hebrew. But still I hold it to be +a rule not to insert a relative unless the sense requires it, and I +see no such necessity here, as either of the preceding nominatives, +namely, <hi rend='italic'>the burden of the prophecy</hi>, +or <hi rend='italic'>the cup of +trembling</hi>, may govern the verb <hi rend='italic'>shall be</hi>, and thus we have, +as I have rendered it, <hi rend='italic'>and also upon Judah it shall be, in the +<pb n='148'/><anchor id='Pg148'/> +siege against Jerusalem</hi>; by which I understand <hi rend='italic'>the burden +shall</hi> be upon Judah also. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 3. לכל הסמעמ ןבא םלשורי חא םישא<lb/> + :םימעה</p> + </then> + <else> + <p>Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמים</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>I will make Jerusalem a burden stone for all people.</hi> +</p> + +<p> +Here the Jew may probably ask, How can Jerusalem, in +the spiritual sense, as signifying true religion, become a +burden stone, or a cup of confusion to the heathen? I +answer, in every way. In the first place, by frustrating, as it +did, all their efforts to suppress and extinguish it;—in the +next place, by its opposing and outraging all their worldly +feelings, condemning their pride, and teaching humility, requiring +them to receive their religion from one whom they despised +as the most degraded of human beings, a crucified malefactor;—and, +lastly, by stultifying all their previous notions, +enjoining the restraint and control of the passions, instead of +which their religion sanctified their indulgence as an act of devotion. +Thus was Christianity, in every way, a cup of confusion, +and a stumbling-stone to the heathen nations. +</p> + +<p> +But against the spiritual exposition of the Old and New Jerusalem, +as symbolizing the Old and New Covenant, the Jew +may, perhaps, further object, that he was never taught to look +for a New Covenant, and that he finds no intimation of it in +the Prophets. This being a question of fact, rather than of +reasoning, we must look to the Scriptures for the answer. +</p> + +<p> +Without enumerating the many intimations of the sacrifices +and ceremonies of the Old Covenant, not being <emph>intrinsically</emph> +acceptable to God, but of less estimation than the +<pb n='149'/><anchor id='Pg149'/> +attributes of moral excellence, we find the following direct declarations +of a New Covenant to be established at the Messiah's +coming, who is symbolically styled, <hi rend='italic'>My servant David</hi>. +Thus in Isa. lv. 3, we find, <hi rend='italic'>Incline thine ear and come unto +me; hear and your soul shall live; and I will make an everlasting +covenant with you, even the sure mercies of David.</hi> +Ezekiel also says, chap. xxxiv. 24, <hi rend='italic'>And I the Lord will be +their God, and my servant David a prince among them; I +the Lord have spoken it; and I will make with them a covenant +of peace</hi>, &c. And again in chap. xxxvii. 26, he says, +<hi rend='italic'>Moreover, I will make a covenant of peace with them; it +shall be an everlasting covenant with them; and I will place +them and multiply them, and I will set my sanctuary in the +midst of them for evermore.</hi> But Jeremiah still more expressly +declares the superseding of the Old, and the substitution +of the New Covenant; while he describes the latter in +terms equivalent to those used by Christ himself, <q>The kingdom +of God is within you.</q> Thus Jer. xxxi. 31, <hi rend='italic'>Behold the +days come, saith the Lord, that I will make a New Covenant +with the house of Israel, and with the house of Judah. Not +according to the Covenant that I made with their fathers, in +the day that I took them by the hand to bring them out of the +land of Egypt, which my Covenant they brake, although I +was an husband to them, saith the Lord. But this shall be +the Covenant that I will make with the house of Israel, +After those days, saith the Lord, I will put my law in their +inward parts, and write it in their hearts, and will be their +God, and they shall be my people.</hi> +</p> + +<p> +Here we have clear intimation of a new law superseding +<pb n='150'/><anchor id='Pg150'/> +the old, the spiritual nature of the new being contrasted with +the ceremonial of the old, by its being written in the heart; +while the stress laid by all upon its everlasting duration, implies +that the one preceding it was only meant to be temporary. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 5. יבשי יל הצמא םבלב הדוהי יפלא ורמאו<lb/> + :םהיהלא תואבצ הוהיב םלשורי</p> + </then> + <else> + <p>Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי + ירושלם ביהוה צבאות אלהיהם</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And the Governors of Judah shall say in their hearts, the +inhabitants of Jerusalem shall be my strength in the Lord of +hosts their God.</hi> +</p> + +<p> +<q>This text,</q> says Dr. Blayney, <q>has been supposed corrupt, +and many attempts made to amend it. But without +any alteration, it well expresses the sentiments of the men of +Judah, concerning the interest they had in the safety of Jerusalem +and its inhabitants, on which their own safety and security +depended in a great degree,</q> &c. I fully agree with +Dr. Blayney in the literal meaning of the words, which involves +no difficulty; but in looking beyond the literal, to the symbolical +and spiritual sense, considerable difficulty appears. A +different solution from that I have offered at first occurred to +me, which is this, that as <emph>Judah</emph> means the earliest converts to +Christianity, these being evidently contrasted with <emph>the inhabitants +of Jerusalem</emph>, who were subsequently saved, the latter +might mean the yet unconverted Jews. Upon this view, the +anxiety of Christians for the conversion of the Jews, would +appear to be the subject intimated in the verse before us; and +as this idea may occur to others as it did to myself, I think it +<pb n='151'/><anchor id='Pg151'/> +right to state my reasons for relinquishing it. One objection +to this view is, that in verse 10, the <emph>unconverted Jews</emph>, if they +be the inhabitants of Jerusalem, would here mourn the crucified +Saviour, which would be a complete solecism. Another +objection is, that the abolition of idolatry in the next chapter, +instead of being represented as opening the way for the admission +of the Pagans to Christianity, which it certainly did, would +then be represented as opening the way to the conversion of +the Jews, which it certainly did not, but rather had a contrary +effect, as history declares. And, lastly, upon this view, the +corruption of Christianity, leading to the loss of the spiritual +Jerusalem, mentioned at the beginning of chap. xiv., instead +of being ascribed to the Gentile church, would thus appear to +be the work of the Jews, either of those more recently converted +to Christianity, or of those still unconverted, both of which +would be alike unreasonable. Such are the reasons which led +me to reject that view, and adopt the one proposed in the text. +With respect to the house of David, as signifying the Jewish +converts who embraced Christianity subsequent to the Apostolic +age, those objections do not apply. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 10. :ורקד רשא תא ילא וטיבהו</p> + </then> + <else> + <p>Verse 10. :והביטו אלי את אשר דקרו</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>And they shall look upon me whom they have pierced.</hi> +</p> + +<p> +Blayney considers the אלי (or ילא), as simply a preposition, not a +compound of אל with the affix pronoun י, the antecedent to +אשר (or רשא), being understood, and renders the passage thus, <hi rend='italic'>They +shall look towards him whom they pierced.</hi> +</p> + +<p> +The Jew argues from the change of person, that our version +<pb n='152'/><anchor id='Pg152'/> +cannot be right, and he renders it, <hi rend='italic'>They shall look to me concerning +him whom they pierced.</hi> +</p> + +<p> +In whatever way the passage be rendered, no doubt can +remain in the mind of the Christian that Christ, who was +pierced, is the person here alluded to; and this is the only +point material to the present exposition. That the Jew should +admit this, is not to be expected. +</p> + +</div> + +<pb n='153'/><anchor id='Pg153'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Rabbi's Exposition, +And The +Author's Remarks. +Chapter XII.</head> + +<p> +In the remaining chapters, I shall merely +point out those parts in which the construction +of the original is, or may be, different +from that of the English version, as +there seems no occasion to notice those passages +where they both agree. +</p> + +<p> +Verse 2. <hi rend='italic'>Behold I will make Jerusalem a cup +of confusion unto all the people round about, and +also upon Judah, who will be in the siege against +Jerusalem.</hi> +</p> + +<p> +By this it appears that Judah, namely, +those who will be without the city, will likewise +be greatly confused at their being compelled +by the other nations to take part in the +siege, and fight against their brethren. +</p> + +<pb n='154'/><anchor id='Pg154'/> + +<p> +Verse 10. <hi rend='italic'>And I will pour upon the house of +David, and upon the inhabitants of Jerusalem, the +spirit of grace and of supplications; and they shall +look unto me <hi rend='smallcaps'>(concerning)</hi> whom they have pierced, +and they shall mourn for him, &c.</hi> +</p> + +<p> +The change of person clearly proves, that +it is not he who was pierced, to whom they +will look; but it must be considered as if it +were והביטו על אשר דקרו (or ורקד רשא לע וטיבהו), +or אלי על את אשר דקרו (or ורקד רשא תא לע ילא) +particles are well known to be frequently +omitted or exchanged. This may either allude +to those who had been formerly slain for +their bold admonitions and warnings; or to +those who will hereafter be slain in battle. +</p> + +<p> +They who apply this to the Christian +Messiah, have another difficulty to solve, +besides the one above mentioned, and that is, +to explain how a death is to be lamented, +which, as they believe, was indispensable to +the salvation of so many myriads of souls. +And further, it may be asked, if it was the +especial will of God that this should be so accomplished, +how could the perpetrators of his +death avoid it? And, lastly, what cause had +the house of David, comprising the Messiah +himself, to supplicate for mercy on account of +<pb n='155'/><anchor id='Pg155'/> +his death, in which they, being his own family, +had surely no share? +</p> + +<p> +Ver. 8. ובית דויד לאלהים (or םיהלאל דיוד תיבו) +cannot mean, <hi rend='italic'>and +the house of David shall be as God</hi>, but only as +a powerful being, <hi rend='italic'>as the Angel of the Lord before +them</hi>. The witch of Endor, who saw +אלהים (or םיהלא) ascending out of the earth, surely did +not mean to say that it was God. And in +many other passages we find אלהים (or םיהלא) applied +to mortals as well as to God. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +In answer to the difficulties proposed by the +Jew, the Christian may say, that he does not +mourn the death of Christ, but the sins that +required such a sacrifice; and as to the free +agency of those who crucified him, he will +say, that God's seeing fit sometimes to employ +the wicked in accomplishing his purposes, +does not imply that he first makes +them wicked for the purpose. When was +there ever a time, that none could be found in +Israel who were ready to slay the prophets? +And as to the difficulty in the text of verse +10, it is one of the Jews' own creating, as the +<pb n='156'/><anchor id='Pg156'/> +Christian finds none in receiving it as it +stands without even the proposed alteration, +an alteration admitted, but not proposed by +him. The only remaining objection, which +regards the house of David, has been anticipated +and answered in the interpretation of +verse 7. +</p> + +</div> + +<pb n='157'/><anchor id='Pg157'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah +On The +Messiah's Kingdom. +Interpretation: Chapter XIII.</head> + +<p> +The progress of the Messiah's kingdom +being regarded as that of Christianity, the +next important step after the abolition of +Judaism, was that of Paganism, which is +evidently the subject of the chapter now +before us; but along with this is coupled +in the prophetic view another event, no less +important, which arose out of, and accompanied +the nominal conversion of the Gentile +nations. This was the corruption of Christianity +by the Pagan converts. For instead +of relinquishing their former prejudices and +<pb n='158'/><anchor id='Pg158'/> +superstitions, they retained, and brought +most of them into the bosom of the church; +and thereby in a short time totally changed +the character of the religion which they professed +to embrace. +</p> + +<p> +It is true that this is a point of church +history not always very distinctly stated by +ecclesiastical historians; who seem more inclined +to represent the conversion of Constantine, +and the events of the fourth century, +as every way favourable to the Christian +cause. But the truth is, that precisely in +proportion to the church's advancement in +worldly prosperity and power, were its spiritual +decline and degradation; in so much that +the best historians admit, that from this +period are its degeneracy and corruptions +most indubitably to be dated. So different +is the light under which the same event appears, +according as it is viewed with regard +to its spiritual or its political import. Which +of the two best accords with the spirit of this +prophecy, the reader will be at no loss to decide, +when he sees that no prosperity is here +spoken of, but on the contrary, that the cutting +off two-thirds of the inhabitants of the +<pb n='159'/><anchor id='Pg159'/> +land, or their spiritual death, is the event +which is coupled in the prophecy with the +admission of the Pagans into the church of +Christ. And such was truly the result that +followed to the many; namely, the loss of the +true spirit of Christianity. +</p> + +<p> +But if the abolition of Paganism be the +subject of this chapter, it may be asked, how +comes the purification of Israel to be announced +in the opening of it? The answer +is plain. Adopted Israel may be here understood. +To lineal Israel indeed was the prophecy +given; and with Israel, idolatry was, +and ever had been, the besetting sin; most +nearly therefore were the Jews also concerned +in its abolition. +</p> + +<p> +Viewed, however, in the more enlarged +sense, idolatry comprises the indulgence of +every evil propensity; for Paganism, by appointing +a presiding Deity over each, had +sanctioned the unrestrained gratification of +every passion, in making it an act of devotion. +Christianity, on the contrary, enjoins the restraint +and control of our passions, and thus +becomes the natural antidote to the poison of +Heathenism: or the fountain of purification +<pb n='160'/><anchor id='Pg160'/> +from the sin and pollution of idolatry, as the +opening of this chapter declares. +</p> + +<p> +<hi rend='italic'>In that day there shall be a fountain opened to +the house of David, and to the inhabitants of Jerusalem +for sin and for uncleanness.</hi> +</p> + +<p> +That day, as formerly explained, is to +every one the day of his conversion to Christianity. +The house of David, and the inhabitants +of Jerusalem, here, as in the last +chapter, symbolically represent the later +converts to Christianity; as the house of Judah, +which was first saved, signify the earlier +Christians. The nature of the sin and pollution +to be thus washed away, is next declared +to be idolatry, and its abolition is +foretold. +</p> + +<p> +<hi rend='italic'>And it shall come to pass in that day, saith the +Lord of hosts, that I will cut off the names of the +idols out of the land, and they shall be no more remembered; +and also I will cause the prophets, +and the unclean spirit to pass out of the land.</hi> +</p> + +<p> +It may be worthy of remark, that <hi rend='italic'>the names</hi> +only <hi rend='italic'>of the idols</hi>, and not the spirit of idolatry, +is here declared to be cut off; and <hi rend='italic'>from the +land</hi>, which in prophetic language, commonly +means the land of Israel, here, adopted +<pb n='161'/><anchor id='Pg161'/> +Israel, or Christendom. Now, this nominal +abolition took place in the fourth century, +from which time both Jews and Gentiles have +been prohibited from the open worship of +idols. But we have now reached the nineteenth +century without seeing the spirit of +idolatry really extinct; if then the total abolition, +which is yet to come, be here intimated, +it must be symbolically foreshewn by the +nominal abolition which then took place. +<hi rend='italic'>That day</hi>, in regard to the inward and spiritual +purification, is to be taken as the day of his +regeneration to each individual, not as the +same day to all collectively; but regarding +the outward and ostensible abolition, this occurred +when the pains and penalties of the +Theodosian code prohibited the open practice +of Pagan rites. The prophetic view may, +however, include both. +</p> + +<p> +<hi rend='italic'>And it shall come to pass in that day, when any +shall get prophesy, that his father and his mother +that begat him shall say, Thou shalt not live, for +thou speakest lies in the name of the Lord: and +his father and his mother that begat him, shall +thrust him through when he prophesieth.</hi> +</p> + +<p> +To prophesy, or foretel future events, was +<pb n='162'/><anchor id='Pg162'/> +the main purport of Pagan rites; no undertaking +of any moment being entered upon +until the priests and oracles had been previously +consulted. This, in a superstitious +age, formed a lucrative profession for the +soothsayers and diviners, and was successfully +practised, till the darkness of Heathenism +was dispelled by the light of Christianity, +as foretold in the next verse. +</p> + +<p> +<hi rend='italic'>And it shall come to pass in that day, that the +prophets shall be ashamed, every one of his vision +when he prophesieth; neither shall they wear a +rough garment to deceive.</hi> +</p> + +<p> +The Pagan, as well as the Jewish prophets, +appear to have worn a distinct dress; but +after Paganism was abolished, those who +practised its rites in secret, of course denied +and sought to conceal it. +</p> + +<p> +<hi rend='italic'>But he shall say, I am no prophet but a labourer; +for a husbandman bought me from my +youth.</hi> +</p> + +<p> +Slaves and bondmen frequently received a +mark in their hands, to shew the master to +whom they belonged; and persons attached +to the Heathen temples were sometimes +marked in a similar manner; the worshippers +<pb n='163'/><anchor id='Pg163'/> +of Bacchus, for instance, were distinguished +by the mark of an ivy leaf. (See +Lowth in loco.) This explains the following +verse. +</p> + +<p> +<hi rend='italic'>And one shall say unto him, What are these +marks in thine hands? Then shall he answer, +Those with which I was marked in the house of +my friends.</hi> +</p> + +<p> +Thus seeking to avoid the suspicion attached +to the marks of Paganism, under the +pretext of their being the indication of bondage +or servitude. But this evasion denotes +that the abolition of Paganism was ostensible +only, as it was still practised in secret. In +reality the advancement of Christianity to the +imperial throne, instead of promoting the +sincere conversion of the Pagans, only served +to complete what had already begun, namely, +the corruption of the Christians; whose character +and conduct soon totally changed, after +the road to the acquisition of wealth and +power was opened to them. In the contests +for the attainment of these, which soon arose, +(witness the Donatist faction,) the majority +of Christians in a short time lost sight of the +spirit of their religion; while the rancour and +<pb n='164'/><anchor id='Pg164'/> +cruelty with which different sects persecuted +each other, sprang from the same source, or +their rivalship in the struggle for worldly +power, as Mosheim declares. Such was the +spiritual sword which undermined Christianity, +and destroyed the life which is in Christ; as +next foretold. +</p> + +<p> +<hi rend='italic'>Awake, O sword, against my shepherd, and +against the man that is next unto me, saith the +Lord of hosts. Smite the shepherd and the sheep +shall be scattered; and I will turn mine hand +against the little ones.</hi> +</p> + +<p> +The sword is the symbol of strife and discord, +warring against and destroying spiritual +life, or the life in Christ; for he is the shepherd +who is smitten by the sword, the person +of Christ being here figuratively put for his +doctrine or religion; the corruption of which +is thus foreshewn by the dispersion and +slaughter of his flock. The little ones signify +the new converts, who are yet weak in their +faith and principles; and thence more liable +to be misled. +</p> + +<p> +<hi rend='italic'>And it shall come to pass that in all the land, +saith the Lord, two parts shall be cut off, and die; +but the third part shall be left therein.</hi> +</p> + +<pb n='165'/><anchor id='Pg165'/> + +<p> +The history of the fourth century, here prophetically +foreshewn, amply testifies, that +only the smaller number of Christians, amidst +the general corruption, resisted the allurements +of avarice and ambition, and retained +their purity; these having imbibed the true +spirit of Christ's religion, as next declared. +</p> + +<p> +<hi rend='italic'>And I will bring the third part through the +fire, and will refine them as silver is refined, and +will try them as gold is tried: they shall call on my +name, and I will hear them: I will say, It is my +people; and they shall say, The Lord is my God.</hi> +</p> + +<p> +It seems scarcely possible to give a more +unequivocal intimation of the spiritual import +of the whole, as not alluding to political +events, but as regarding the progress of true +religion, than is contained in those expressions +of the last verse, which declare, that the +supplications of the smaller number will be +offered up in a manner acceptable to God, +who will hear and answer them. The particular +period alluded to, is distinctly marked +by the nominal abolition of idolatry, and the +general corruption of Christianity. The only +difficulty, however, if there be any, regards +the chronological order of the events; as the +<pb n='166'/><anchor id='Pg166'/> +prophecy seems to foretel the entire abolition +of Paganism, which has certainly not yet +taken place; but this difficulty will be in a +great measure removed, by supposing the +prophetic view to look forward from the partial +to the total, from the nominal to the real +extinction of idolatry. +</p> + +<p> +With respect to the division of the flock +into two parts, it must not be supposed that +any distinction of sects is here alluded to, for +no one could, more than another, claim the +character of purity and holiness. True +Christianity must be sought for in the heart, +and not in the outward form of worship, or +profession of faith. +</p> + +</div> + +<pb n='167'/><anchor id='Pg167'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notes To Chapter XIII.</head> + +<pgIf output='pdf'> + <then> + <p>Verse 5. :ירוענמ יננקה םדא יכ</p> + </then> + <else> + <p>Verse 5. :כי אדם הקנני מנעורי</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>For a man taught me to keep cattle from my youth.</hi> +</p> + +<p> +Parkhurst, in his Lexicon, remarks upon this passage, as +being <emph>strangely</emph> translated in our version; while Dr. Blayney +agrees with him in the translation. <hi rend='italic'>For a +man bought me, <hi rend='smallcaps'>(or +obtained possession of me,)</hi> from my youth.</hi> The Jew, while +he acquiesces in the sense of הקנני (or יננקה) +signifying <hi rend='italic'>to appropriate</hi>, +contends that אדם (or םדא) does not mean merely +<hi rend='italic'>a man</hi>, but a <hi rend='italic'>husbandman</hi>, +or labourer, and renders it, <hi rend='italic'>For a husbandman I was +appropriated from my youth.</hi> But neither the sense nor the +grammatical construction thus appearing clear to my apprehension, +as the verb is not in the first, but the third person +with the suffix י <hi rend='italic'>me</hi>, after it; I propose to reconcile both by +rendering the passage thus: <hi rend='italic'>For a husbandman bought or appropriated +me from my youth.</hi> But in fact the difference is +immaterial, as the sense, in whatever way expressed, is, <hi rend='italic'>For I +was a farmer's servant, and a bondsman from my youth.</hi> +</p> + +<pb n='168'/><anchor id='Pg168'/> + +<pgIf output='pdf'> + <then> + <p>Verse 6. :ךידי ןיב הלאה תוכמה המ ןילא רמאו</p> + </then> + <else> + <p>Verse 6. :ואמר אלין מה המכות האלה בין ידיך</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>What are these wounds in thine hands? &c.</hi> +</p> + +<p> +Both Lowth and Blayney agree in regarding these words as +an allusion to the custom of the idolatrous priests and prophets, +of marking themselves in the hands. Their being challenged +as the marks of Paganism, is a sufficient proof of their being +so, and I have rendered it accordingly, <hi rend='italic'>marks</hi> instead of +<hi rend='italic'>wounds</hi>. For if, as Blayney states, they were made by cutting +and slashing themselves, still the marks, and not the wounds, +would remain when healed. +</p> + +<pgIf output='pdf'> + <then> + <p>Verse 7. :יתימע רבג לעו יער לע ירוע ברח</p> + </then> + <else> + <p>Verse 7. :חרב עורי על רעי ועל גבר עמיתי</p> + </else> +</pgIf> + +<p> +<hi rend='italic'>Awake, O sword, against my shepherd, and against the +man that is my fellow, &c.</hi> +</p> + +<p> +In supposing these words to have had no direct reference to +the death of Christ in their original intention, notwithstanding +their appearing from St. John's Gospel to have been used by +him, in forewarning his disciples of what was about to befal +him, I offer no new opinion, for Dr. Blayney declares himself +fully persuaded that they had not; and what gives weight to +this opinion is, that it must have been founded on other +grounds than those which have led me to that conclusion. For +as Dr. Blayney had not embraced the spiritual view in expounding +the prophecy, he could not be led to this inference +by the same train of reasoning as myself. The words, +גבר עמיתי (or יתימע רבג) he renders, <q>The man that is next to me,</q> +which is certainly much nearer to the sense of the original than, +<hi rend='italic'>The man that is my fellow.</hi> +</p> + +<pb n='169'/><anchor id='Pg169'/> + +<p> +<hi rend='italic'>Two parts shall be cut of, and die.</hi> +</p> + +<p> +An awful annunciation! foretelling the spiritual death of +two-thirds of the nominal Christian world. The corresponding +passages in the Apocalypse predict the same event, and one of +them in still stronger terms, for it is said, that <q><hi rend='italic'>Every living +soul in the sea died.</hi></q> Literally, this passage cannot be taken, +for literally there are no <hi rend='italic'>living souls</hi> in the sea. The sea means +the Gentile nations, or Europe. <hi rend='italic'>The life</hi> is life in Christ. The +loss of that life, or spiritual death is the loss of true Christianity: +here extending over the whole sea, or comprising all +the Gentile converts; and the period of this death is yet +scarcely elapsed, beginning with the dark ages, and continuing +to the millenium. What! is Europe then still, or has it so +lately been in a state of spiritual death or perdition? Such is +the language of prophecy, and its meaning cannot be explained +away or evaded. <q><hi rend='italic'>Every living soul in the sea +dies.</hi></q> The life in Christ is extinct. True Christianity no +longer remains. Will <emph>none</emph> then be <emph>saved</emph>? This the prophecy +no where says. The Gospel teaches that many may be saved +who never heard of Christ. Are all Mahommedans, and they +execrate the name of Christian, doomed to perish? No Christian +will surely maintain this, and still less that all misguided +Christians are doomed to perdition. But still the life in Christ +is lost. True Christianity no longer prevails. If then, without +it, men may be saved, where, it may be asked, is the use of it? +I answer, in every way, and every where it is useful. Did true +Christianity prevail, the myriads might be saved; the few only +would perish. Without it the few only can be saved, the many +are left to perish. By Christianity, all are taught to live for +<pb n='170'/><anchor id='Pg170'/> +the next world; without it, the many will live for this; few +are those that will think of another. Christianity not only +diffuses peace and happiness on earth, but fits every man for +enjoying eternal happiness hereafter. Such is the saving +virtue of Christ's religion, in affording to all the <emph>means</emph> of attaining +to eternal life and eternal happiness. But to return to +the age in which we live, or from which we are just emerging. +This period is peculiarly the age of infidelity—all Europe bears +testimony to the fact. But are they who profess belief, really +Christians? Look to conduct, and not profession for the proof. +Is this world, or the next, the object of pursuit? If conscience +whisper, that we who believe, lack the true spirit; how can we +expect it in those who disbelieve? Where then in true Christianity? +</p> + +<p> +As this chapter, according to the Rabbi's view, remains unfulfilled, +so he offers no particular exposition of it, but limits +his remarks to a few emendations of the received translation. +Of these the only one any way material to the present discussion +is that on verse 5, which has been already stated in the +note on that verse. +</p> + +</div> + +<pb n='171'/><anchor id='Pg171'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Zechariah +On The +Messiah's Kingdom. +Interpretation: Chapter XIV.</head> + +<p> +The corruption of Christianity, as foretold in +the last chapter, is allowed to have been the +means that prepared the way for those events +which are announced at the opening of the +present one. The ambition of the clergy, and +the state of ignorance in which they purposely +kept their flocks, had completely succeeded, +before the end of the sixth century, +in subjugating the minds of the people, and +in establishing the supremacy of the priesthood +in the west of Christendom, while the +last of these causes served to facilitate in the +<pb n='172'/><anchor id='Pg172'/> +east the success of the Mahomedan imposture, +which, as well as Papacy, was an offspring of +the spurious form of religion then prevailing +under the name of Christianity. +</p> + +<p> +These two usurpations under the mask of +religion, divided, at the beginning of the +seventh century, what had once been the +Christian world, between them; one occupying +the western half of it, and the other the +eastern, according to our mode of expression; +but as regards Palestine, where the Prophet +wrote, this division is more accurately represented, +as expressed in the Prophecy, by +northern and southern; the northern half engrossed +by the Greek and Latin churches, +which being essentially of the same nature, +are here taken as one; while Mahomedism +usurped the place of Christianity in the +countries lying for the most part south of +Palestine, as Arabia, Egypt, India, Persia, +and others. (See note on this.) +</p> + +<p> +Such are the occurrences foreshewn in the +opening of the present chapter; which <emph>now</emph> +does, if it did not previously, declare the +capture and pillage of the holy city, or the +loss of the spiritual Jerusalem, true religion; +<pb n='173'/><anchor id='Pg173'/> +this being followed by a portent awfully expressive +of the events which succeeded this +loss, namely, the cleaving asunder of Mount +Olivet; (a symbol for nominal Christianity, +Mount Zion signifying true Christianity, +Mount Sinai Judaism;) one part of which +moves northward, and the other southward, +leaving a deep valley between them for the +escape of those who are not involved in this +spiritual captivity or destruction. +</p> + +<p> +After this follows the intimation of a period +of spiritual obscurity, which is declared to be +neither day nor night, neither clear day-light, +nor utter darkness; but on the evening of that +day, light is said to dawn again, and living +waters once more to flow out of Jerusalem. +At length this is to be succeeded by the +restoration of Israel, and the universal establishment +of true religion in the new Jerusalem. +</p> + +<p> +While the loss of true religion is clearly +foreshewn in the capture of the spiritual Jerusalem, +with which this chapter commences; +and while the rise of Papacy and Mahomedism +is foretold in the cleaving of Mount +Olivet; the Christian will readily perceive, in +<pb n='174'/><anchor id='Pg174'/> +the day of obscurity that follows, the dark +ages shadowed forth; and in the dawn of +light that breaks forth at the evening time, he +will see intimation of the restoration of true +religion at the reformation, when living waters +again begin to flow out of Jerusalem. +</p> + +<p> +The conclusion of this chapter, and of the +Prophecy, declares the final and complete +establishment of the Messiah's kingdom; that +happy period for which we are taught to pray +in the words, <q><hi rend='italic'>Thy kingdom come.</hi></q> Concerning +the nature of this kingdom, the Jew +not only differs from the Christian, but Christians +also differ from one another. Before I +attempt to decide so difficult a question, I +shall state the prevailing opinions, and what +the prophets have said on the subject. +</p> + +<p> +The Jews expect, at the coming of their +Messiah, the establishment of their political, +as well as their spiritual supremacy over all +the earth. The Christians reject all idea of a +political kingdom, but differ in their views of +it as a spiritual one. Some understand it to +signify the universal establishment of true +Christianity on earth, with the full enjoyment +of all the blessings which it is calculated to +<pb n='175'/><anchor id='Pg175'/> +afford; others at this second advent, look for +the personal appearance of Christ on earth, to +reign with the saints, who will be raised from +the dead, to receive the reward of virtue +in his kingdom; while many regard his +kingdom as signifying a future state of happiness, +having no connexion whatever with +the earth we now inhabit, but to be enjoyed +in an eternal abode, of which they have an +indefinite idea as existing somewhere above +the firmament. +</p> + +<p> +This last, which is perhaps the most popular +notion, seems least consonant to Scripture +and prophecy; which distinctly speak of +a kingdom <emph>on earth</emph>, as it is understood by the +Jews; though not necessarily, as they suppose, +a political one. As this is the chief +point on which I am at issue with my opponent, +I shall presently state the manner in +which this city, the New Jerusalem, is spoken +of by Isaiah and St. John. But previously I +think it right to notice a fallacy in what I +take to be the ground on which the popular +notion of this kingdom rests; namely, because +St. John in the Revelations gives intimation +of a resurrection preceding, or accompanying +<pb n='176'/><anchor id='Pg176'/> +its establishment. Now, we have, +as I conceive, no just ground for assuming, in +a vision, every other part of which is figurative, +that this part alone is to be understood +literally. Why, I should ask, may not this +resurrection, like the rest, be also symbolical, +or signify regeneration to newness of life? +which our Saviour expressed by being <emph>born +again</emph>; that is, a total change in our nature +and habits, such as was produced in his apostles +and disciples by the gift of the Holy +Spirit. But even admitting the literal resurrection +to be here intimated, (and no Christian +can doubt the reality of a resurrection,) yet +this would not be at all incompatible with a +future existence on earth, a light in which it +is viewed by many: we shall therefore inquire +what the Prophets have said that may throw +light on the nature of this kingdom on earth. +</p> + +<p> +Both Isaiah and St. John, in speaking of +the New Jerusalem, use the two-fold metaphor +of a City and a Woman. In Isaiah liv. +11, et seq. this city is represented as having +foundations of sapphire, windows of agate, and +gates of carbuncle; and St. John, Rev. xxi. +16, describes it as built entirely of precious +<pb n='177'/><anchor id='Pg177'/> +stones, having twelve gates, each of one +solid pearl, and its streets paved with gold; +being, moreover, equal in all its dimensions, +that is, as broad as it is long, and as high as +it is wide, to wit, twelve thousand furlongs, or +fifteen hundred miles. This is surely very unlike +a literal city; but this City shortly becomes +a Woman, in St. John, and is styled +<q>The Lamb's Bride;</q> while Isaiah, using +the same change of metaphor, says, <q>For thy +Maker is thy husband.</q> +</p> + +<p> +If we now look to the context in Isaiah, for +the purport of this figurative language, we +shall find that he says, chapter liv. 14, <q>In +righteousness shalt thou be established;</q> and +again, chapter lx. 19, <q>But thou shalt call +thy walls salvation, and thy gates praise;</q> +and from chap. lxi. it appears throughout, that +this description is intended to portray <hi rend='italic'>the +perfection of righteousness, the beauty of holiness</hi>, +and the <hi rend='italic'>riches of grace</hi>; these being, as declared, +the ornaments destined to adorn the +Bride. It is with <hi rend='italic'>a robe of righteousness</hi>, and <hi rend='italic'>a +garment of salvation</hi>, that <hi rend='italic'>she will adorn herself</hi>, +as Isaiah expresses it, chap. lxi. 10.; while +St. John abounds in similar expressions; thus +<pb n='178'/><anchor id='Pg178'/> +in Rev. xix. 9, speaking of the Bride's apparel, +he says, <q>For the fine linen is the +righteousness of the saints;</q> and of the City, +which nothing impure is permitted to enter, +he says, chap. xxi. 23-27, <q>For the glory of +God did lighten it, and the Lamb was the +light thereof.</q> Thus both, under this highly +figurative description, appear to signify no +literal city, or political state, but one which is +altogether spiritual; that is, the utmost possible +degree of purity and holiness, which will +constitute this <hi rend='italic'>heaven upon earth</hi>; the New Jerusalem. +</p> + +<p> +This chapter opens with the denunciation of +divine wrath about to fall upon mankind on +account of the corrupt state of religion. The +expression used to foretel this, belongs more +peculiarly to the day of judgment, called the +<hi rend='italic'>day of the Lord</hi>; but is often employed in prophetically +foreshewing particular judgments +on the world, as here: +</p> + +<p> +<hi rend='italic'>Behold the day of the Lord cometh, and thy +spoil shall be divided in the midst of thee.</hi> +</p> + +<p> +<hi rend='italic'>For I will gather all nations against Jerusalem +to battle, and the city shall be taken, and the +houses rifled, and the women ravished, and half of +<pb n='179'/><anchor id='Pg179'/> +the city shall go forth into captivity, and the residue +of the people shall not be cut off from the city.</hi> +</p> + +<p> +The loss of the holy city, and the spiritual +captivity of half its inhabitants, which is the +bondage of sin, is the particular calamity here +foretold; and this is followed by the punishment +of those who were the authors of this +evil, the enemies of true religion, who war +against Jerusalem. +</p> + +<p> +<hi rend='italic'>Then shall the Lord go forth, and fight against +those nations, as when he fought in the day of +battle.</hi> +</p> + +<p> +The nations must signify here, as elsewhere, +the Gentiles, or Pagans, whose spiritual hostility +against true religion was shewn, as +before stated, by their corrupting and paganising +Christianity; while the judgment denounced +against them consists in God's permitting +the rise of the two great Antichristian +usurpations, Papacy and Mahomedism. +One, the man of sin, spoken of by St. +Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a +spiritual tyranny, enslaving the minds of men; +and the other, the abomination of desolation, +mentioned by Daniel, chap. viii. verses 10-12, +and, as he expressly foretold, permitted <emph>by +<pb n='180'/><anchor id='Pg180'/> +reason of transgression</emph>, or as a judgment on the +world, its avowed object being the propagation +of religion by the sword. The division of the +corrupt form of religion then prevailing, into +these two Antichristian apostacies, is thus +foreshewn. +</p> + +<p> +<hi rend='italic'>And his feet shall stand in that day upon the +Mount of Olives, which is before Jerusalem upon +the East, and the Mount of Olives shall cleave in +the midst thereof toward the East, and toward the +West, and there shall be a great valley, and half +of the mountain shall move toward the North, and +half of it toward the South.</hi> +</p> + +<p> +A mountain, meaning a place of eminence +or power, in spiritual language signifies religion; +<hi rend='italic'>Mount Sinai</hi>, from which the Mosaic law +was delivered, means Judaism, and is contrasted +in the Epistle to the Hebrews, chap. +xii. 18-22, with Christianity, which is there +called <hi rend='italic'>Mount Zion</hi>, +and <hi rend='italic'>the heavenly Jerusalem</hi>. +The Mount of Olives is neither of these, but +here symbolical of nominal Christianity, destined +to be split asunder; leaving, however, a +valley between the two parts for the escape of +those not involved in this spiritual destruction; +from which may be inferred, that true +<pb n='181'/><anchor id='Pg181'/> +Christianity would not become utterly extinct. +</p> + +<p> +<hi rend='italic'>And ye shall flee to the valley of the mountains, +for the valley of the mountains shall reach unto +Azal: yea, ye shall flee like as ye fled in the days +of Uzziah, king of Judah, and the Lord my God +shall come, and all the saints with thee.</hi> +</p> + +<p> +The true Christian is thus admonished to +fly, or avoid the prevailing apostacies; while +divine favour and protection are promised to +those who shun the general corruption. +From the establishment of these two Antichristian +dominations, a long day of spiritual +darkness is declared to follow; which was accomplished +in the reign of ignorance and superstition, +during the period expressively denominated +<hi rend='italic'>the dark ages</hi>. With God a thousand +years are but as a day. +</p> + +<p> +<hi rend='italic'>And it shall come to pass in that day, that the +light shall not be clear nor dark;</hi> +</p> + +<p> +<hi rend='italic'>But it shall be one day, which shall be known to +the Lord, not day nor night, but it shall come to +pass, that at evening time it shall be light.</hi> +</p> + +<p> +In the return of light at the evening time +of that long day of obscurity, we see intimation +of the revival of true religion at the reformation; +<pb n='182'/><anchor id='Pg182'/> +which is still more clearly expressed +as follows. +</p> + +<p> +<hi rend='italic'>And it shall be in that day that living waters +shall go out from Jerusalem, half of them toward +the former sea, and half of them toward the hinder +sea; in summer and in winter it shall be.</hi> +</p> + +<p> +The former and the hinder sea, or as Dr. +Blayney proposes to render it, the Eastern and +the Western Sea, may literally signify the +Dead Sea and the Mediterranean; but figuratively +the Eastern and Western Gentiles, who +will receive the benefit of the spiritual waters. +The expression, in summer and in winter it +shall be, signifies literally, that they shall +neither be dried up by the summer's heat, +nor congealed by the cold of winter; but figuratively +must mean, that the purity of religion +shall not again be corrupted by the heat +of fanaticism on the one hand, nor frozen by +the cold of infidelity on the other. The universal +prevalence of true religion is then declared. +(See note.) +</p> + +<p> +<hi rend='italic'>And the Lord shall be king over all the earth; +in that day shall there be one Lord, and his name +one.</hi> +</p> + +<p> +The fulfilment of what now remains of the +<pb n='183'/><anchor id='Pg183'/> +prophecy appears to be still future, and consequently +it does not fall within the limits of +our plan to attempt the particular exposition +of each part of it; but sufficient, it is hoped, +will be found in what is already accomplished, +to convince the Christian reader of the +general purport of the whole; and to warrant +the statement made at the outset, that these +six chapters are not, as former commentators +have supposed them to be, a collection of unconnected +predictions relating to different +subjects, but one continued and uninterrupted +prophecy, presenting a view of the progress of +our religion, from its promulgation to its +final establishment in purity and perfection. +</p> + +<p> +That the evidence of this will be sufficient +to convince the Jew, I am far from expecting, +being well aware of the many objections he +has still to urge against our exposition of prophecy, +after those which are here presented, +may have been removed. But it may possibly +have some weight with him, when he +finds upon examination, the same view of the +subject offered by Isaiah, Jeremiah, Ezekiel, +and others; which the Christian will find +more circumstantially displayed in the Revelation +<pb n='184'/><anchor id='Pg184'/> +of St. John. In fact, my exposition +of the Apocalypse, has furnished me with the +clue to guide me through all the prophecies, +that relate to the progress of the Messiah's +kingdom; for I find that each succeeding prophet +has helped to fill up the outline given by +his predecessors; while the picture is finally +completed by St. John, the last of them all. +But as a portrait is most easily recognised +when the likeness is complete; so the prophecy +last uttered, being most perfect, is +most easily interpreted, and naturally becomes +the key to all the others; that is, the last delivered +ought to be the first expounded, which +is the order I have pursued. +</p> + +<p> +As I have made no change in the translation +of this chapter, few explanatory notes are +required; and the Rabbi's reply to this, as +to the one preceding, may be comprised in +this single objection; that no part has yet +been literally fulfilled, such being the only +fulfilment which he looks for or admits. +</p> + +<p> +The impossibility of a more literal fulfilment +has been shewn in many places, but especially +at the beginning of chapter x.; and +until the Jew answers this, I must consider, +<pb n='185'/><anchor id='Pg185'/> +what to me appears to be the main pillar of +his argument, as fairly overthrown. And the +grand question, whether Christ be the Messiah, +resting upon this, namely, whether his +kingdom be a spiritual or a temporal one, +must be decided, as regards the present argument, +by shewing whether the prophecies relating +to it have regard to spiritual or temporal +affairs. +</p> + +<p> +Many who object to the spiritual view, +misconceive what is meant by the spiritual +exposition; and consider it as setting aside +altogether the historical fulfilment of prophecy; +whereas the question is simply between +religion and politics, between church +and state; in short, whether the spiritual or +temporal history of the world should be looked +to, for the fulfilment of those prophecies which +foretel the progress of Christianity, or the +Messiah's kingdom. By directing their view +to temporal affairs, the ablest expositors have +hitherto discovered only an occasional allusion +to Christianity in a few verses of particular +chapters, and in others no allusion to it +whatever; whereas, by adhering closely to +the spiritual view, and understanding the prophecy +<pb n='186'/><anchor id='Pg186'/> +as foretelling the progress of true religion; +the battles and conflicts foretold, representing +the opposition which it has experienced, +and the corruptions which it has +undergone from the evil passions and worldly +propensities of man; we have been enabled +to shew the historical fulfilment of the whole; +not selecting, as others have done, particular +passages, but shewing that every chapter and +every verse relates to the same subject, and +this subject, the progress of Christianity. +</p> + +</div> + +<pb n='187'/><anchor id='Pg187'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Notes To Chapter XIV.</head> + +<p> +Ver. 4. <hi rend='italic'>Half of the mountain shall move toward the north, +and half of it toward the south.</hi> +</p> + +<p> +Although this passage is left in the text as it originally stood, +yet the writer acknowledges a manifest inadvertency in supposing +the division here spoken of into northern and southern +to have reference to the position of the prophet, any more +than to that of the reader; with neither of which it has any +connection. It has been objected by a judicious friend of the +author, that Mahommedism has prevailed, and still does prevail +in countries lying north of Judea, where the prophet wrote. +The objection is perfectly just, not was it unperceived by the +writer, though he did not at first see how to remove it, simple +as is the solution of the difficulty, and striking as then appears +the fulfilment of the prophecy. +</p> + +<p> +The solution is—that this division of the nominal Christian +world here foretold, into two grand apostacies, Anti-christianism +and Mahommedism, which were destined to occupy a position +<pb n='188'/><anchor id='Pg188'/> +northward and southward, had no relation to the prophet, but +simply to each other—that is, they were to be north and south +of each other.—Now let a line be drawn, such as might be expected +from the fracture of a mountain by an earthquake, extending +from the west of Europe to the east of Asia, over a +surface of not less than 180 degrees of longitude, and no where +deviating more than 10 degrees of latitude, and we shall find +the Greek and Latin churches occupying the whole portion +lying to the north, while Mahommedism engrosses all to the +south. And we shall find those parts only of Europe cut off +which were pre-ordained to fall under the Moslem yoke, as +Spain, Sicily, Corsica, and Sardinia, Calabria, Greece, and +Turkey in Europe; while Russia forms the boundary line from +all the Mahommedan nations lying to the south of it. This +line will be comprised between 40 and 50 deg. of nor. lat. +Thus singularly have the words of the prophecy been accomplished. +And thus strikingly is the will of Heaven, in the pre-ordination +and disposal of human events, made manifest to the +mind of man. +</p> + +<p> +Ver. 8. <hi rend='italic'>In summer and in winter it shall be.</hi> +</p> + +<p> +Can such a state of the world, it may be asked, which shall +be exempt from fanaticism on the one hand, and from infidelity +on the other, be brought about without some miraculous +interposition to alter the nature and constitution of the human +mind? And does it comport with the usual ordinances of Providence, +who seems to effect his purposes by natural means, to +deviate in this instance, from the ordinary course of nature? It +certainly does not appear so; and it would, no doubt, be more +satisfactory, and be more likely to obtain belief, if natural +<pb n='189'/><anchor id='Pg189'/> +means could be pointed out, adequate to produce this marvellous +change in the state of the world, without calling for the +necessity of miraculous interposition. Let us see then—the +most fertile source of infidelity will be found in the mysteries +and dogmata invented by priestcraft, which reason revolts at +and rejects. Are, these then, essential to true Christianity? +is the question. If not—and Christ ever appealed to the +reason of his hearers, advancing nothing that reason could gainsay—then +true Christianity requires only to be taught, and Infidelity +will have no ground left to stand upon. With regard +to fanaticism, there can be no doubt that false ideas of religion +engender this extreme; ignorance, encouraging the hopes of a +sensual paradise on the one hand; and fear, inspiring the dread +of eternal torments on the other, as in the Mahommedan and +Romish churches, have been most fruitful in producing this +extravagance. With just ideas of religion and the Divine beneficence, +such feelings are incompatible. A religion of love, +and such is Christianity when justly appreciated, can never lead +to fanaticism. We may love God with all our heart, with all +our mind, with all our soul, and with all our strength, and it +can never disturb our reason, or lead to any but the happiest +and most rational frame of mind. +</p> + +<p> +Thus, the dissemination of true Christianity, the just appreciation +of its precepts and their faithful practice, appears to furnish +a remedy adequate to the removal of both these evils, without +requiring the aid of any miraculous interposition to effect +this purpose. +</p> + +</div> + +<pb n='190'/><anchor id='Pg190'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Millenium.</head> + +<p> +As the view of Christ's kingdom, taken in the +preceding exposition, is that which regards it +as not only that state or condition of man, +which is most calculated to prepare him for, +and enable him to attain eternal happiness +hereafter; but also as that which is adapted to +produce the highest possible degree of felicity +here on earth, it will be proper to consider a +few of the arguments that may be brought for +and against this view of the Millenium, and +to state the view itself more distinctly. +</p> + +<p> +The happy state which the world may attain +to, under the universal prevalence of true +religion, it is more easy to imagine, than to +describe; for a volume would hardly suffice +<pb n='191'/><anchor id='Pg191'/> +to enumerate all the blessings it is calculated +to afford. The cessation of foreign war, with +all the miseries attending it; the end of all +tyranny and oppression at home; of injustice +and misrule, are the most distinctly announced, +and their benefit perhaps the most +obvious. But their influence on society is +limited in comparison with the wide diffusion +of happiness that would ensue from the improvement +in private life, and the amelioration +of individual character. Were the vices +prevalent in each class of society banished +from the world; ambition and ostentation from +the higher, inordinate love of gain from the +middle and commercial, idleness and improvidence +from the lower class, such a change +would ensue, that the golden age of the poets +would be revived. Fortunes would no longer +be squandered, and families be ruined by extravagance +and dissipation; gambling speculation, +extortion and chicanery would be unknown +in trade; poverty and dishonesty +would be banished from the working classes. +Thus, litigation and crime ceasing, the civil +and criminal code would become a dead letter, +and every man would enjoy in security the +<pb n='192'/><anchor id='Pg192'/> +fruits of his industry; while the peace and +harmony of families would be insured by the +increased prevalence of kindness and brotherly +love, forbearance and self-control, charity and +benevolence, with other domestic virtues. +</p> + +<p> +Among the blessings promised in this state, +is increased length of life; nor is this at all +difficult to conceive or account for. The tormenting +passions of ambition and avarice subsiding; +the mind being no longer tortured +by the cravings they occasion, nor the spirit +broken by the disappointments that attend +them; the constitution being no longer worn +out by the toils and cares they give rise to, +the larger portion of diseases incidental to +man, (and more proceed from the mind than +the body) would be prevented. +</p> + +<p> +But those arising from bodily causes, would +likewise for the most part vanish, from a +proper restraint on the indulgence of the +passions and appetites. +</p> + +<p> +Nor is diminution of disease the only cause +that would lengthen life. The healing art +being more zealously studied, and more conscientiously +practised, with more regard for +the welfare of the patient, and less for the +<pb n='193'/><anchor id='Pg193'/> +emolument; it is not unreasonable to suppose +that great improvement would take place in +every branch of it. And thus another source +would be opened for producing increased +length of days. +</p> + +<p> +But with the moral and physical blessings, +let not the spiritual pass unnoticed. Eternal +life is the reward promised to those who +strive to obtain it, and render themselves +worthy of it. Surely then the universal prevalence +of peace, charity and good-will +among mankind is more likely to produce a +fitness for this state, than the present order of +things. Thus our eternal and our temporal +interests would be alike promoted by it. +</p> + +<p> +The prophetic language, supposed to foretel +this state being metaphorical its meaning +may be questioned; and it may be objected, +that reason and experience are alike adverse +to the supposition that the world will +ever be materially different from what it +has been. Would not this argument, if urged +two thousand years ago, have been then +deemed conclusive against the possibility of +events, having previously no parallel in the +history of man, which nevertheless did afterwards +<pb n='194'/><anchor id='Pg194'/> +take place. That any considerable +body of men should be found, who should +prove themselves above the allurements of the +world; despising wealth and honours; disregarding +every thing before held most estimable +by mankind; and braving ignominy, +tortures and death:—would not the argument, +that such things had never been, have been +deemed conclusive against the supposition +that they ever would be? And yet all this did +occur in the apostolic age. If the past then +afford any presage for the future, it is not +against, but in favour of the conclusion, that +what has been, may be again. +</p> + +<p> +Perhaps it may be objected, that the purity +and heroic virtue of the apostolic age were +transient, and can never be permanent; they +were partial, but can never be general. This +mode of reasoning is perhaps less philosophical +than it may at first appear. What +has obtained amongst one race of men, may +obtain amongst others. What has continued +for one generation, may continue for more. +The life of man is no transient period, but +to each individual the longest period possible. +A whole race is not a partial, but as regards +<pb n='195'/><anchor id='Pg195'/> +them, a general prevalence. And if there be +any truth in history, the principles and practices +of the early Christians pervaded their +whole race, and lasted during their whole +lives. +</p> + +<p> +True Christianity has however vanished, it +may be said; and what should revive it? The +evil passions of man have prevailed against it; +and why should they not again? I answer; +the same causes that produced it, may revive +it; and the permanency of those causes, may +render it permanent. Conviction was the +cause that produced it; that inward, heartfelt, +active conviction, which never leaves the mind +for a moment, and admits no shadow of doubt; +not that inert, listless, passive form of belief, +which assents, it knows not why; and +believes, it knows not what. +</p> + +<p> +I have heard a distinguished churchman +affirm his persuasion, that the most prevalent +evil in the church is infidelity. I would fain +disbelieve it. It surely is not that bold and +open infidelity which denies revealed religion. +If it prevail at all, it must be that secret +wavering propensity to doubt, apt to arise in +minds not fully satisfied of the truth, and +<pb n='196'/><anchor id='Pg196'/> +which feel regret that its evidence is not more +conclusive. This may be, and is much to be +regretted. For such belief can never produce +effective influence on the life and conduct; +nor awaken that impassioned eloquence in the +preacher, which animated the first teachers of +Christianity, and carried conviction to the +hearts of their hearers. Whence arises this +state of mind? Are the proofs of Christianity +then inconclusive? Far otherwise. Though +its prophetic proofs are clothed in metaphor, +and require study to understand them; though +its history is by no means free from contradictions; +though time may have obscured +some passages, and interpolation thrown a +doubt upon others; yet is there left sufficient; +amply sufficient to satisfy the mind of any +who think the subject worthy of serious examination. +</p> + +<p> +But here is the misfortune. Most men +think otherwise. The laity are too often content +to take their religion on trust; and the +clergy for the most part want leisure for +studies that demand so much time and attention; +while their following hitherto in a beaten +track, and paying undue deference to the +<pb n='197'/><anchor id='Pg197'/> +authority of the Masoretic punctuation, have +encumbered them with difficulties almost insurmountable. +Hence it is, that as far as +regards the prophetic evidence of our religion—the +elucidation of that miraculous testimony +to its truth, the force of which is ever +progressively increasing and which alone can +place us on an equal ground of belief with the +first Christians,—the world has remained +nearly stationary above a thousand years. +Of learning there has been no want; of talent +abundance; of reading no end; but beyond +verbal criticisms, the settling of doubtful +words and passages, for the improvement of +the text, little has been done. The general +scope, as well as the particular interpretation +of the Old Testament prophecies, the ultimate +evidence of Christianity, has received little +elucidation since the days of the Apostles. +</p> + +<p> +Here is one fruitful source of conviction +yet unopened. When fully opened, from more +perfect conviction will flow more zeal in the +teaching, and more influence on the minds of +the hearers. +</p> + +<p> +If it be doubted whether the most perfect +religious instruction that can be given, or the +<pb n='198'/><anchor id='Pg198'/> +fullest conviction of an endless futurity of +happiness or misery when impressed on the +mind, can suffice to control the passions and +propensities of man; let the effect of training +on the brute creation be considered. It will +not surely be contended, that man has less +power of controlling his propensities, or is less +capable of culture than they. If then we find +that creatures the most opposite in disposition, +and supposed to be natural enemies, may be +trained to live together peaceably and amicably; +what may not be expected from man, +having moreover the aid of reason to guide and +assist him? +</p> + +<p> +Let adequate motives for controlling his +passions be furnished; let true Christian +principles be early inculcated; let religion be +more practical and less doctrinal; let precept +be enforced by example, and there is nothing +foretold in this new order of things that may +not be accomplished; nothing promised in it +that may not be reasonably expected. +</p> + +<p> +FINIS. +</p> +</div> +</body> +<back rend="page-break-before: right"> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |