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11: In that day shalt thou not be ashamed &c.] Thou shalt have no cause to be ashamed of thy former offences; since I have both fully forgiven them, and reformed them also; for then I will take away from thee that vain pride and confidence, which too many of My people put in the holiness of mount Zion, and the temple there; as if that alone could secure them from all evils, and procure all blessings.

: 12. I will also leave in the midst of thee an aflicted and poor people, &c.] In the stead of these proud boasters, I will leave in the midst of thee those meek and humble souls, which shall be vile in their own eyes, and shall place all their trust in Christ their Saviour.

14. Sing, O daughter of Zion; &c.] These hymns of joy properly belong to the times of the Gospel, and especially to the triumphant state of the Church yet to come. Compare Is. xii. 6; Zech. ii. 10; ix. 9.

18. I will gather them that are sorrowful &c.] I will comfort them among you that mourn for want of having an opportunity of serving Meat My temple during the captivity, and to whom the reproach of their long restraint was a burden.

The promises, which Zephaniah adds to his former threatenings, teach us, that, as God afflicts men only to chastise and purify them, He removes heir afflictions when they return to Him.

NOTES

ON

Haggai.

THE three last Prophets Haggai, Zechariah, and Malachi prophesied after the destruction of the temple at Jerusalem, and the return of the Jews from captivity in Babylon. Haggai was sent to exhort the Jews to rebuild the temple. He foretold that "the glory of the latter house should be greater than that of the former;" which prophecy was fulfilled by Christ's coming and honouring the temple with His presence.

CHAP. I.

Verse 4. Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?] You have found means and opportunity to build fine houses for yourselves, though ye are content to let the house of God lie in ruins.

5, 6. Consider your ways. Ye have sown much, &c.] Consider well the courses that ye take, and the success of your affairs. God hath justly crossed "Ye have you in all your hopes and endeavours. sown much," expecting a goodly crop, but ye find little to reap, &c.; and he that earneth wages is never the better; his gains do not prosper in his hands. These things happened to them by way of punishment for their neglecting to rebuild the house of God, see verse 9.

9.-I did blow upon it.] I crossed your hopes and designs in it. Or, I had blown upon it; I had blasted the fruits of the earth, while they were in the field, so that the greater part of the crop came to nothing.

12. Then Zerubbabel &c.] Compare Ezra v. 2.

CHAP. II.

Verse 6. For thus saith the Lord of hosts;] The occasion of this prophecy was the dejection of the Jews at the unhopeful appearance of their new temple: the comfort in the Prophet's message was suited to this circumstance, and contains a promise of some glory to be conferred on this temple to make it exceed the glory of the former.

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Yet once, it is a little while,] Or, "once more," &c. as in Heb. xii. 26. The phrase implies such an alteration as shall not give way to any further change, as the Apostle there expounds it. The space of time from this prophecy to the coming of the Messiah may be called " a little while," in comparison of the several ages expired since the first promise of a Redeemer.

I will shake the heavens, &c.] Once I did in great terror deliver My law; and now, ere long, I will once more work a great change in My Church, by the bringing in of My Gospel; before which and in bringing it about, I will do wonderous things, as I did formerly in the delivery of the Law. It is not unusual to express great commotions and changes in the world, by shaking the heavens and the earth.

7.-and the desire of all nations shall come: &c.] Christ, who is "the desire of all nations," as the Redeemer of the world, and the guide and director to mankind in the performance of their duty, shall come under the roof of this house: and though it wants the cloud of glory, which was a symbol of the Divine presence peculiar to Solomon's temple, yet I will honour this second temple with a much greater glory, even the presence of the Messiah, in whom shall "dwell all the fulness of the Godhead bodily. Col. ii. 9.

8, 9. The silver is mine, &c.] God wanted not the command of gold and silver, to have made the second temple equal to Solomon's in outward splendour; for all the riches of the world are His. But He chose to make it much more glorious in another respect; "the glory of this latter house shall be greater than of the former;" because" in this place will I give (the Messiah, the) peace," and happiness, and salvation of mankind, and incomparably the greatest blessing that ever was given to the world.

12, 13, 14. If one bear holy flesh in the skirt of his garment, &c.] In like manner as "holy flesh," or any part of a sacrifice, will not make any thing else, which it touches, to become holy; so neither have the sacrifices of this people, which have been all along offered since the leaving off the work of My temple, made them holy or acceptable unto God. But on the contrary, as the touch of an unclean person renders what he touches unclean also, so the very sacrifices of this people, since they have left off the building of My temple,

are become unclean or unacceptable to Me, by reason of that uncleanness or impurity of their minds, which has caused the neglect of My house.

15.-consider from this day and upward, from before a stone was laid &c.] Consider how God has punished you for your neglect, from the time that a stop had been put to the building of the temple, after the first foundation of it was laid.

16.-when one came to an heap of twenty measures, there were but ten :] An heap of corn which from its quantity ought to have produced twenty measures, produced but ten, owing to the poverty of the ear.

18. Consider now from this day and upward, &c.] Rather, "forward." In the fifteenth verse the Prophet exhorted them to reflect upon the calamities they had suffered from the time the building of the temple was left off. Now he bids them look forward from the day the building was renewed, and they would find a visible change in their affairs for the better.

19. Is the seed yet in the barn? &c.] Is the harvest already laid up in the barn? Or are any fruits of the earth gathered in? No certainly; this is but the ninth month (answering in part to our November), when no judgment can be made what will be the increase of the year following. Yet from this time I promise you the blessings of a fruitful year, as an encouragement to you to carry on the building. Compare Zecb. viii. 12.

23. In that day,-will I take thee, O Zerubbabel, &c.] Zerubbabel was a type of Christ, to whom these words are addressed. I will invest Thee with My power and authority, as the head of My Church, and judge of the world. So kings appoint their deputies by giving them their signet, Gen. xli. 42. or the expression may denote one particularly near and dear to God, and always under His eye and protection; compare Jer.

xxii. 24.

This prophecy could not be fulfilled in Zerubbabel, who did not in all likelihood live many years after the finishing of the temple, and certainly did not see the great changes here foretold: therefore the Messiah must be here described under the name of Zerubbabel, as He is elsewhere under that of David. Zerubbabel, as well as David, was an ancestor of the Messiah according to the flesh. See Matt. i. 12. 13.

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ZECHARIAH was sent at the same time, and upon the same occasion as Haggai, which was to encourage the Jews to rebuild the temple. In this Book there are a great many visions and figures, describing what was to happen to the Jews. There are likewise prophecies relating to Jesus Christ, and particularly to His triumphant entry into Jerusalem; to the thirty pieces of silver which Judas received to betray Him; to the destruction of the Jews, and the calling of the Gentiles. Zechariah is mentioned as a Prophet by Ezra, Chap. v. i.; vi. 14; and is frequently cited as an inspired writer in the New Testament. See Matt. xxi. 4, 5; xxvi. 31; xxvii. 9. Mark xiv. 27; John xii. 15; &c.

CHAP. I.

Verse 5, 6. Your fathers, where are they? &c.] The purport of these verses is this: Both your fathers, and the Prophets who prophesied unto them, are no more; but though the parties themselves are dead, I appeal to you who are living and well know, that the things, which the Prophets were commissioned to deliver to your fathers in My name, did actually come upon them; and that your fathers themselves, though they would not at first believe and regard, were at last convinced, and acknowledged that God had dealt with them exactly according to His declared purpose.

8. I saw by night, &c.] This vision is of an angel in a human form, sitting on horseback in a low valley among myrtle trees, attended by others upon horses of different colours. The Prophet asks the meaning, and is informed that they were the Ministers of Providence, sent to examine into the state of the whole earth, which they report to be quiet and tranquil. The angel hereupon intercedes for Judah and Jerusalem, which he represents to have suffered under the Divine indignation seventy years. He receives a consolatory answer. The Prophet is directed to proclaim, that God's wrath against Judah was at an end; that He would

cause the temple and Jerusalem to be rebuilt; and would fill the country with good, as a token and consequence of His renewed favour, verse 8-17.

A red horse" is an emblem of war and bloodshed: see Rev. vi. 4. The angels had horses to shew their power and celerity; and horses of dif ferent colours, to intimate the difference of their ministries.

10. And the man that stood among the myrtle trees] Meaning the great Angel of the covenant, Christ Jesus.

11. And they answered the Angel of the Lord that stood among the myrtle_trees,] They answer Him, as their superior and commander. He is distinguished from the other "angel of the Lord," ver. 12, by the circumstance of His "standing among the myrtle trees."

all the earth sitteth still, and is at rest.] Meaning the Persian empire, and the other nations connected with Judea, which enjoyed peace at that time. But the state of the Jews was unsettled, see ver. 16; which circumstance gives occasion to the following intercession.

12. Then the angel of the Lord answered and said, O Lord hosts, &c. The angel, men

tioned verse 9, makes his supplication to the superior Angel, verse 8, 10, who was indeed the Son of God, being called by the name of the Lord or Jehovah here, and verse 13, 20.

15.-for I was but a little displeased, &c.] I made the Babylonians instruments of My vetigeance upon the Jews, but they exceeded their commission, and acted as if they were prompted by their own ambition and cruelty.

16.-a line shall be stretched forth upon Jerusalem.] That is, the architect's measuring line for laying out the building. See Chap. ii. 1; Jer. xxxi. 39.

18. Then lifted I up mine eyes, &c.] In this second vision under the emblem of four horns is represented, that God, by such agents as He would appoint, would bring down all those powers which had risen, or should rise, to oppress His people. Horns are an usual emblem of strength and power; and aptly denote conquering and oppressive princes and states.

CHAP. II.

This chapter contains the substance of a third vision. In conformity to what was said, Chap. i. 16." a line shall be stretched forth upon Jerusalem," a man, or an angel, appears with a measuring line in his hand, going, as he says, to take the dimensions of Jerusalem, in order to its being rebuilt according to its former extent; which was afterwards done by Nehemiah. This is accompanied with a message delivered to, the Prophet shewing the great increase of her population and wealth; her perfect security under the Divine protection; the recal of her exiles from the north country, and the punishment of those that had oppressed them; the return of God's presence to dwell in her; and the conversion of many heathen nations; and lastly, the reinstatement of Judah and Jerusalem in the full possession of all their ancient priviléges.

Verse 4.-speak to this young man,] Meaning Zechariah the Prophet, who was probably at this time between twenty and thirty years of age.

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Jerúsalem shall be inhabited as towns without walls &c.] The inhabitants of Jerusalem will multiply so fast, that the houses within the walls will not be able to contain them, and their cattle will increase in proportion.

6. Ho, ho, come forth, and flee from the land of the north, &c.] This is addressed to such of the Jews as continued still to dwell in Babylon, and the adjoining country, lying north of Jerusalem, exhorting them not only to conie, but to make their escape with all possible speed from a land, which God was about to make the scene of His Vengeance.

8.-toucheth the apple of his eye.] The most dear and tender part, as it were, about Him.

9.-they shall be a spoil to their servants :] The Babylonians shall be delivered as a spoil into the power of the Persians, that were once their servants.

13. Be silent, O all flesh; &c.] Let all men be "silent" in token of the profoundest reverence and submission (see Hab. ii. 20), when God comes down from heaven, or gives visible signs of His appearance to execute judgment upon His adversaries, or to shew mercy upon His servants.

CHAP. III.

In this fourth vision, Zechariah sees Joshua the high priest standing before the Angel of the Lord, as it were soliciting to be admitted to the discharge of his sacred functions, and Satan, or the adversary standing by in the act of opposing him. The adversary receives a rebuke from Jehovah, by whose special command Joshua is stripped of his filthy garments and invested with the priestly robes of service, and a clean "mitre" or bonnet set upon his head. The Angel delivers him a solemn charge. After this follows a clear and interesting prediction of the coming of the Messiah, and the establishment of His Church, of which Joshua and his companions are ordained to be signs. Pardon and peace are held forth as the blessed effects of Christ's coming.

Verse 2. And the 'Lord said unto Satan, The Lord rebuke thee, &c.] The Son of God said unto Satan, "The Lord," even God the Father, “rebuke thee," and not suffer thy mischievous imagination against Jerusalem and the temple to prosper: He that hath chosen that place for His special residence.

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is not this a brand plucked out of the fire?] Is not this small remnant returned from captivity, miraculously rescued from utter destruction, like a brand plucked out of the fire?" And can it be thought that God will not preserve them?

3. Now Joshua was clothed with filthy garments, What is meant by the "filthy garments" is evident from what is said by the Lord in the next verse, "Behold I have caused thine iniquity to pass from thee." It is no other than the pollution of sin, which is in some degree found in every man, though done away by the grace of God in Christ. And it is in this respect that it is said, Isaiah Ixiv. 6.

we are all as an unclean thing, and all our righteousnesses are as filthy rags." This makes us unworthy in ourselves to appear in the presence of a God of purity, and this afforded the adversary his ground of objection against Joshua.

4.-And unto him he said,] That is, unto Joshua.

*Behold I have caused thine iniquity to pass from thee," &c. in token of My pardoning the publick and national sins of the Jews, and that I will restore them to a more prosperous condition, I have commanded the angels, My attendants, to clothe thee with new and clean raiment, an emblem of purity, as well as of joyfulness and prosperity..

5. And I said, Let them set a fair mitre upon his head.] " I said," that is, I, the Lord, further said and commanded.

The vision imports, that the priestly office was to be resumed and exercised with decency and splendour.

7.-then thou shalt also judge my house, &c.] Then shalt thou, and thy sons after thee, rule over My house as chief priests, and have the command of My courts; and at last I will give thee a place in everlasting glory, so that thou shalt walk gloriously among these blessed angels.

8.-behold, I will bring forth my servant the BRANCH.] I will exhibit unto the world. Christ the Saviour, whom I have ordained to work that great business of mediation for My Church; whose visible presence shall grace that temple, which ye are now to build. See Jer. xxiii. 5.

The title of "the Branch" is often given to the Messiah as sprouting from the stock of David.

9. For behold the stone &c.] In signification of which Saviour, I have laid before Joshua a stone, to resemble Him who is the chief corner stone of His Church, whereon it shall be firmly built.

-upon one stone shall be seven eyes:] To show My watchful providence over this and all other places devoted to My service; and withal the wisdom and other graces, which shall be eminent in the Messiah, the chief corner stone of God's Church. The eye is the emblem of Providence; the number seven denotes perfection.

-I will remove the iniquity of that land in one day.] I will proclaim a free pardon of sins by the publishing of the Gospel; or the words may relate to the pardoning of the Jews upon their general conversion. Or, we may understand by "one day," that on which Christ died to put away sins by the offering of Himself.

10.shall ye call every man his neighbour &c.] The meaning of this passage is to shew the peace and security that should prevail in those happy days.

CHAP. IV.

In this chapter the Prophet is called upon to contemplate a fifth vision of the most sublime and mysterious import. He sees a candlestick of pure gold, with its seven lamps communicating by seven pipes with a bowl at the top, which serves for a reservoir, and is constantly supplied with oil from

two olive trees, standing one on each side of the candlestick. He inquires into the meaning, and receives an answer, which, though it may in some sort apply to the circumstances of the temple then in building, yet from the solemnity of the manner and the terms in use, must be concluded to point to something far higher, no less than the final and complete establishment of Christ's holy Catholick Church, not by human means, but by the power of the Holy Spirit; surmounting all obstacles thrown in its way. Annexed is a special prediction, that Zerubbabel, who had begun, should have the honour of finishing the material building of the temple: the accomplishment of which is made a sign or proof of the Divine mission. The meaning of the seven lamps is then explained, and also of the two overhanging branches of the olive trees on each side of the candlestick.

Verse 1.—and waked me,] It should seem as if the Prophet was plunged into a deep reverie, musing on what he had already seen, when he was roused again by the angel to give his attention to what follows.

6. This is the word of the Lord unto Zerubbabel,] The purport of the answer is, This building shalt thou be able to raise up for My service, not by any wealth and power of your own, for who sees not how poor and weak your nation is at this time? but by My Spirit, saith the Lord, by the virtue and courage that I shall infuse into you all, and the means and friends that I shall raise up for you; while your own poor abilities contribute as little to the finishing of so great a work, as you do to the supply of the oil for those lamps, which are fed by olive trees, raised up miraculously by Me for that purpose.

7. Who art thou, O great mountain? &c.] The meaning is, that all difficulties and obstructions which opposed the building of the temple should be removed. The "great mountain" here probably alludes to the Babylonians, who kept the Jews in captivity, and so hindered the rebuild. ing of the temple. Babylon is addressed by the style of a "destroying mountain." Jer. li. 25.

he shall bring forth the headstone thereof with shoutings, &c.] He shall put the finishing stone upon the walls of the temple: which action the standers-by shall accompany with their joyful acclamations and prayers, that God's grace and favour may protect that holy place.

10. For who hath despised the day of small things? &c.] Why did ye despise the preparations and means employed for rebuilding the temple, as if they were not sufficient for the work, or as if when the temple were finished, it would bear no comparison with that of Solomon?

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