Notes To Chapter XI.

Notes To Chapter XI.Ver. 1. פתח לבנון דלתיך—Open thy doors, O Lebanon, &c.That Jewish writers have understood“the forest,”as metaphorically representing Jerusalem with her stately buildings, and“Lebanon,”as the temple itself, appears from the following note of Mr. Lowth, on this passage.“By Lebanon, most interpreters understand the temple, whose stately buildings resemble the tall cedars of that forest. Thus the word is commonly understood,”Hab. ii. 17.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,I know thy destruction is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon, &c.The passage in Josephus in my edition is, lib. 6, cap. 5,[pg 119]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.Ver. 2. כי ירד יער הבצור—For the forest of the vintage is come down.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.Ver. 3. כי שדד גאון הירדן—For the pride of Jordan is spoiled.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.Ver. 6. כי לא אחמול עוד על ישבי הארץ—For I will no more pity the inhabitants of the land, &c.The distinction betweenthe seaandthe land, has been already pointed out in the note to ver. 11, of the last chapter,[pg 120]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.Ver. 10. להפיר את בריתי—That I might break my covenant, &c.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 isin Christ. 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—And I took my staff Beauty and cut it asunder, that I might break my covenant, which I had made with all the people.[pg 121]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.“The covenant,”as it may be rendered,“concerning all the people.”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.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.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[pg 122]so closely connected, or so nearly identical, as scarcely to admit of their being disjoined or distinguished.Ver. 12. הבו שכרי—Give me my price.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,wagesorreward, instead ofprice, 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.Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצרAnd I took the thirty pieces of silver and cast them to the potter in the house of the Lord.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 substitutethe treasury, in the room ofthe potter. 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,[pg 123]which was urged by the Jew, has been answered in the exposition.Ver. 17. הוי רעי האליל—Woe to the idol shepherd.Theidolmight be rendered, as Mr. Lowth observes,worthless, 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.[pg 124]The Rabbi's Translation. Chapter XI.1. Open thy doors, O Lebanon, that the fire may devour thy cedars.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.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.4. Thus saith the Lord my God, Feed the flock of the slaughter.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.[pg 125]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.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.8. And when I had cut off three shepherds in one month; then my soul loathed them, and their souls also abhorred me.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.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.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.12. And I said unto them, If ye think good,[pg 126]give me my reward; and if not, forbear; and they weighed for my reward thirty pieces of silver.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.14. Then I cut asunder my other staff, the Painful, to break the brotherhood between Judah, and Israel.15. And the Lord said unto me, Take unto thee, yet the instruments of a foolish shepherd.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.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.[pg 127]The Rabbi's Exposition. Chapter XI.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;[pg 128]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.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[pg 129]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.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.Ver. 6. And such as escaped the fury of their own kings were ravaged by their conquerors.Ver. 7.I fed the flock.—i. e. Since I have chosen them to me out of Egypt.[pg 130]Ver. 8.When I had cut off three shepherds.—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.Ver. 10.A covenant made for them with all the nations; 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.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,[pg 131]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.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) signifiesI have withdrawn, notI was prized at. See Proverbs xxv. 17, where it meanswithdraw thy foot.Ver. 14.Cut asunder the other staff.While the two kings lived in peace and harmony, the one was corrupted by the wickedness of[pg 132]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.Ver. 16.I will raise up a shepherd, &c.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.[pg 133]Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.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[pg 134]kingdom, especially by those who chiefly look to political affairs for its fulfilment.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?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[pg 135]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.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.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.[pg 136]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.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“in that day:”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[pg 137]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.How shall we then understand the expression,“that day,”so often recurring in the prophecy? The answer appears to be simply this, that it meansoneday toeach individual, but notthe same daytoall collectively. 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“Redemption,”in Scriptural language, be the day of his receiving Christ. St. Paul in the 2 Corinth. vi. 2, says“Behold now is the accepted time, now is the day of Salvation,”and in the same light must it be viewed in the passages before us; that is, as one day to[pg 138]each individually, not as the same day to all collectively.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,for the Lord's is the eye of man, and all the tribes of Israel; and here, because he created all things.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.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,“all the people round about;”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[pg 139]to Christianity. This appears to be the spiritual warfare here intended, namely, the successful progress of the Gospel against Paganism.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.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.“A cup of trembling,”must not be here understood to signify an example by punishment inflicted, but as the Jew renders it,“a cup of astonishment,”or confusion to all nations; or, as it is next termed,“a burden-stone,”to crush its enemies; and such has been the Gospel of Christ, as the prophecy declares.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.The people, here spiritually signifies their false religion, which was to be abolished; and[pg 140]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.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.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“Israelites by adoption.”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[pg 141]governors of Judah, being the founders and builders of the spiritual city.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.The fitness of the expression,Inhabitants of Jerusalem, to symbolize the Gentile converts, further appears in the fact, that the original inhabitants of the city, who were never expelled, were Gentiles.The governors of Judahcan 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:“The Governors of Judah say in their hearts, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.”Does not this mean in the Lord of hostsbecomingtheir God? That is, in his becoming the God of the Gentiles by their conversion to Christianity?[pg 142]The extraordinary success of the apostles and disciples, in converting the Gentiles and repeopling the city, is foreshewn in the next verse.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.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.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.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 arethe house of David, here spoken of, and classed with the[pg 143]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[pg 144]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.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.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.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.The next verse, which foretelsthe pouring out of the Spirit, so closely resembles the prophecy of Joel, of which St. Peter gave the[pg 145]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“the house of David and the inhabitants of Jerusalem”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.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.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[pg 146]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.And in that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon;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;The family of the house of Levi apart, and their wives apart; the family of the house of Shimei apart, and their wives apart;All the families that remain, every family apart, and their wives apart.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?[pg 147]Notes To Chapter XII.Verse 2. :וגם על יהודה יהיה במצור על ירושלםWhen they shall be in the siege both against Judah and against Jerusalem.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 relativewho, as understood after the word Judah, renders the passage thus,And also upon Judah, who shall be in the siege against Jerusalem.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,the burden of the prophecy, orthe cup of trembling, may govern the verbshall be, and thus we have, as I have rendered it,and also upon Judah it shall be, in the[pg 148]siege against Jerusalem; by which I understandthe burden shallbe upon Judah also.Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמיםI will make Jerusalem a burden stone for all people.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.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.Without enumerating the many intimations of the sacrifices and ceremonies of the Old Covenant, not beingintrinsicallyacceptable to God, but of less estimation than the[pg 149]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,My servant David. Thus in Isa. lv. 3, we find,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.Ezekiel also says, chap. xxxiv. 24,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, &c. And again in chap. xxxvii. 26, he says,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.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,“The kingdom of God is within you.”Thus Jer. xxxi. 31,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.Here we have clear intimation of a new law superseding[pg 150]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.Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי ירושלם ביהוה צבאות אלהיהםAnd the Governors of Judah shall say in their hearts, the inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.“This text,”says Dr. Blayney,“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,”&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 asJudahmeans the earliest converts to Christianity, these being evidently contrasted withthe inhabitants of Jerusalem, 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[pg 151]right to state my reasons for relinquishing it. One objection to this view is, that in verse 10, theunconverted Jews, 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.Verse 10. :והביטו אלי את אשר דקרוAnd they shall look upon me whom they have pierced.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,They shall look towards him whom they pierced.The Jew argues from the change of person, that our version[pg 152]cannot be right, and he renders it,They shall look to me concerning him whom they pierced.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.[pg 153]

Notes To Chapter XI.Ver. 1. פתח לבנון דלתיך—Open thy doors, O Lebanon, &c.That Jewish writers have understood“the forest,”as metaphorically representing Jerusalem with her stately buildings, and“Lebanon,”as the temple itself, appears from the following note of Mr. Lowth, on this passage.“By Lebanon, most interpreters understand the temple, whose stately buildings resemble the tall cedars of that forest. Thus the word is commonly understood,”Hab. ii. 17.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,I know thy destruction is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon, &c.The passage in Josephus in my edition is, lib. 6, cap. 5,[pg 119]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.Ver. 2. כי ירד יער הבצור—For the forest of the vintage is come down.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.Ver. 3. כי שדד גאון הירדן—For the pride of Jordan is spoiled.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.Ver. 6. כי לא אחמול עוד על ישבי הארץ—For I will no more pity the inhabitants of the land, &c.The distinction betweenthe seaandthe land, has been already pointed out in the note to ver. 11, of the last chapter,[pg 120]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.Ver. 10. להפיר את בריתי—That I might break my covenant, &c.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 isin Christ. 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—And I took my staff Beauty and cut it asunder, that I might break my covenant, which I had made with all the people.[pg 121]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.“The covenant,”as it may be rendered,“concerning all the people.”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.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.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[pg 122]so closely connected, or so nearly identical, as scarcely to admit of their being disjoined or distinguished.Ver. 12. הבו שכרי—Give me my price.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,wagesorreward, instead ofprice, 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.Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצרAnd I took the thirty pieces of silver and cast them to the potter in the house of the Lord.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 substitutethe treasury, in the room ofthe potter. 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,[pg 123]which was urged by the Jew, has been answered in the exposition.Ver. 17. הוי רעי האליל—Woe to the idol shepherd.Theidolmight be rendered, as Mr. Lowth observes,worthless, 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.[pg 124]The Rabbi's Translation. Chapter XI.1. Open thy doors, O Lebanon, that the fire may devour thy cedars.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.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.4. Thus saith the Lord my God, Feed the flock of the slaughter.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.[pg 125]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.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.8. And when I had cut off three shepherds in one month; then my soul loathed them, and their souls also abhorred me.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.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.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.12. And I said unto them, If ye think good,[pg 126]give me my reward; and if not, forbear; and they weighed for my reward thirty pieces of silver.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.14. Then I cut asunder my other staff, the Painful, to break the brotherhood between Judah, and Israel.15. And the Lord said unto me, Take unto thee, yet the instruments of a foolish shepherd.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.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.[pg 127]The Rabbi's Exposition. Chapter XI.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;[pg 128]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.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[pg 129]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.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.Ver. 6. And such as escaped the fury of their own kings were ravaged by their conquerors.Ver. 7.I fed the flock.—i. e. Since I have chosen them to me out of Egypt.[pg 130]Ver. 8.When I had cut off three shepherds.—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.Ver. 10.A covenant made for them with all the nations; 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.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,[pg 131]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.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) signifiesI have withdrawn, notI was prized at. See Proverbs xxv. 17, where it meanswithdraw thy foot.Ver. 14.Cut asunder the other staff.While the two kings lived in peace and harmony, the one was corrupted by the wickedness of[pg 132]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.Ver. 16.I will raise up a shepherd, &c.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.[pg 133]Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.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[pg 134]kingdom, especially by those who chiefly look to political affairs for its fulfilment.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?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[pg 135]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.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.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.[pg 136]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.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“in that day:”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[pg 137]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.How shall we then understand the expression,“that day,”so often recurring in the prophecy? The answer appears to be simply this, that it meansoneday toeach individual, but notthe same daytoall collectively. 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“Redemption,”in Scriptural language, be the day of his receiving Christ. St. Paul in the 2 Corinth. vi. 2, says“Behold now is the accepted time, now is the day of Salvation,”and in the same light must it be viewed in the passages before us; that is, as one day to[pg 138]each individually, not as the same day to all collectively.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,for the Lord's is the eye of man, and all the tribes of Israel; and here, because he created all things.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.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,“all the people round about;”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[pg 139]to Christianity. This appears to be the spiritual warfare here intended, namely, the successful progress of the Gospel against Paganism.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.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.“A cup of trembling,”must not be here understood to signify an example by punishment inflicted, but as the Jew renders it,“a cup of astonishment,”or confusion to all nations; or, as it is next termed,“a burden-stone,”to crush its enemies; and such has been the Gospel of Christ, as the prophecy declares.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.The people, here spiritually signifies their false religion, which was to be abolished; and[pg 140]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.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.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“Israelites by adoption.”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[pg 141]governors of Judah, being the founders and builders of the spiritual city.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.The fitness of the expression,Inhabitants of Jerusalem, to symbolize the Gentile converts, further appears in the fact, that the original inhabitants of the city, who were never expelled, were Gentiles.The governors of Judahcan 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:“The Governors of Judah say in their hearts, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.”Does not this mean in the Lord of hostsbecomingtheir God? That is, in his becoming the God of the Gentiles by their conversion to Christianity?[pg 142]The extraordinary success of the apostles and disciples, in converting the Gentiles and repeopling the city, is foreshewn in the next verse.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.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.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.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 arethe house of David, here spoken of, and classed with the[pg 143]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[pg 144]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.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.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.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.The next verse, which foretelsthe pouring out of the Spirit, so closely resembles the prophecy of Joel, of which St. Peter gave the[pg 145]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“the house of David and the inhabitants of Jerusalem”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.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.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[pg 146]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.And in that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon;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;The family of the house of Levi apart, and their wives apart; the family of the house of Shimei apart, and their wives apart;All the families that remain, every family apart, and their wives apart.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?[pg 147]Notes To Chapter XII.Verse 2. :וגם על יהודה יהיה במצור על ירושלםWhen they shall be in the siege both against Judah and against Jerusalem.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 relativewho, as understood after the word Judah, renders the passage thus,And also upon Judah, who shall be in the siege against Jerusalem.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,the burden of the prophecy, orthe cup of trembling, may govern the verbshall be, and thus we have, as I have rendered it,and also upon Judah it shall be, in the[pg 148]siege against Jerusalem; by which I understandthe burden shallbe upon Judah also.Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמיםI will make Jerusalem a burden stone for all people.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.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.Without enumerating the many intimations of the sacrifices and ceremonies of the Old Covenant, not beingintrinsicallyacceptable to God, but of less estimation than the[pg 149]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,My servant David. Thus in Isa. lv. 3, we find,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.Ezekiel also says, chap. xxxiv. 24,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, &c. And again in chap. xxxvii. 26, he says,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.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,“The kingdom of God is within you.”Thus Jer. xxxi. 31,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.Here we have clear intimation of a new law superseding[pg 150]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.Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי ירושלם ביהוה צבאות אלהיהםAnd the Governors of Judah shall say in their hearts, the inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.“This text,”says Dr. Blayney,“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,”&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 asJudahmeans the earliest converts to Christianity, these being evidently contrasted withthe inhabitants of Jerusalem, 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[pg 151]right to state my reasons for relinquishing it. One objection to this view is, that in verse 10, theunconverted Jews, 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.Verse 10. :והביטו אלי את אשר דקרוAnd they shall look upon me whom they have pierced.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,They shall look towards him whom they pierced.The Jew argues from the change of person, that our version[pg 152]cannot be right, and he renders it,They shall look to me concerning him whom they pierced.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.[pg 153]

Notes To Chapter XI.Ver. 1. פתח לבנון דלתיך—Open thy doors, O Lebanon, &c.That Jewish writers have understood“the forest,”as metaphorically representing Jerusalem with her stately buildings, and“Lebanon,”as the temple itself, appears from the following note of Mr. Lowth, on this passage.“By Lebanon, most interpreters understand the temple, whose stately buildings resemble the tall cedars of that forest. Thus the word is commonly understood,”Hab. ii. 17.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,I know thy destruction is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon, &c.The passage in Josephus in my edition is, lib. 6, cap. 5,[pg 119]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.Ver. 2. כי ירד יער הבצור—For the forest of the vintage is come down.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.Ver. 3. כי שדד גאון הירדן—For the pride of Jordan is spoiled.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.Ver. 6. כי לא אחמול עוד על ישבי הארץ—For I will no more pity the inhabitants of the land, &c.The distinction betweenthe seaandthe land, has been already pointed out in the note to ver. 11, of the last chapter,[pg 120]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.Ver. 10. להפיר את בריתי—That I might break my covenant, &c.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 isin Christ. 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—And I took my staff Beauty and cut it asunder, that I might break my covenant, which I had made with all the people.[pg 121]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.“The covenant,”as it may be rendered,“concerning all the people.”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.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.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[pg 122]so closely connected, or so nearly identical, as scarcely to admit of their being disjoined or distinguished.Ver. 12. הבו שכרי—Give me my price.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,wagesorreward, instead ofprice, 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.Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצרAnd I took the thirty pieces of silver and cast them to the potter in the house of the Lord.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 substitutethe treasury, in the room ofthe potter. 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,[pg 123]which was urged by the Jew, has been answered in the exposition.Ver. 17. הוי רעי האליל—Woe to the idol shepherd.Theidolmight be rendered, as Mr. Lowth observes,worthless, 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.

Ver. 1. פתח לבנון דלתיך—Open thy doors, O Lebanon, &c.

That Jewish writers have understood“the forest,”as metaphorically representing Jerusalem with her stately buildings, and“Lebanon,”as the temple itself, appears from the following note of Mr. Lowth, on this passage.

“By Lebanon, most interpreters understand the temple, whose stately buildings resemble the tall cedars of that forest. Thus the word is commonly understood,”Hab. ii. 17.

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,I know thy destruction is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon, &c.

The passage in Josephus in my edition is, lib. 6, cap. 5,[pg 119]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.

Ver. 2. כי ירד יער הבצור—For the forest of the vintage is come down.

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.

Ver. 3. כי שדד גאון הירדן—For the pride of Jordan is spoiled.

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.

Ver. 6. כי לא אחמול עוד על ישבי הארץ—For I will no more pity the inhabitants of the land, &c.

The distinction betweenthe seaandthe land, has been already pointed out in the note to ver. 11, of the last chapter,[pg 120]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.

Ver. 10. להפיר את בריתי—That I might break my covenant, &c.

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 isin Christ. 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—And I took my staff Beauty and cut it asunder, that I might break my covenant, which I had made with all the people.

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.“The covenant,”as it may be rendered,“concerning all the people.”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.

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.

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[pg 122]so closely connected, or so nearly identical, as scarcely to admit of their being disjoined or distinguished.

Ver. 12. הבו שכרי—Give me my price.

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,wagesorreward, instead ofprice, 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.

Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצר

And I took the thirty pieces of silver and cast them to the potter in the house of the Lord.

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 substitutethe treasury, in the room ofthe potter. 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,[pg 123]which was urged by the Jew, has been answered in the exposition.

Ver. 17. הוי רעי האליל—Woe to the idol shepherd.

Theidolmight be rendered, as Mr. Lowth observes,worthless, 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.

The Rabbi's Translation. Chapter XI.1. Open thy doors, O Lebanon, that the fire may devour thy cedars.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.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.4. Thus saith the Lord my God, Feed the flock of the slaughter.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.[pg 125]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.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.8. And when I had cut off three shepherds in one month; then my soul loathed them, and their souls also abhorred me.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.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.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.12. And I said unto them, If ye think good,[pg 126]give me my reward; and if not, forbear; and they weighed for my reward thirty pieces of silver.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.14. Then I cut asunder my other staff, the Painful, to break the brotherhood between Judah, and Israel.15. And the Lord said unto me, Take unto thee, yet the instruments of a foolish shepherd.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.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.

1. Open thy doors, O Lebanon, that the fire may devour thy cedars.

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.

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.

4. Thus saith the Lord my God, Feed the flock of the slaughter.

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.

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.

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.

8. And when I had cut off three shepherds in one month; then my soul loathed them, and their souls also abhorred me.

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.

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.

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.

12. And I said unto them, If ye think good,[pg 126]give me my reward; and if not, forbear; and they weighed for my reward thirty pieces of silver.

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.

14. Then I cut asunder my other staff, the Painful, to break the brotherhood between Judah, and Israel.

15. And the Lord said unto me, Take unto thee, yet the instruments of a foolish shepherd.

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.

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.

The Rabbi's Exposition. Chapter XI.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;[pg 128]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.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[pg 129]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.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.Ver. 6. And such as escaped the fury of their own kings were ravaged by their conquerors.Ver. 7.I fed the flock.—i. e. Since I have chosen them to me out of Egypt.[pg 130]Ver. 8.When I had cut off three shepherds.—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.Ver. 10.A covenant made for them with all the nations; 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.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,[pg 131]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.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) signifiesI have withdrawn, notI was prized at. See Proverbs xxv. 17, where it meanswithdraw thy foot.Ver. 14.Cut asunder the other staff.While the two kings lived in peace and harmony, the one was corrupted by the wickedness of[pg 132]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.Ver. 16.I will raise up a shepherd, &c.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.

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;[pg 128]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.

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[pg 129]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.

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.

Ver. 6. And such as escaped the fury of their own kings were ravaged by their conquerors.

Ver. 7.I fed the flock.—i. e. Since I have chosen them to me out of Egypt.

Ver. 8.When I had cut off three shepherds.—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.

Ver. 10.A covenant made for them with all the nations; 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.

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,[pg 131]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.

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) signifiesI have withdrawn, notI was prized at. See Proverbs xxv. 17, where it meanswithdraw thy foot.

Ver. 14.Cut asunder the other staff.While the two kings lived in peace and harmony, the one was corrupted by the wickedness of[pg 132]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.

Ver. 16.I will raise up a shepherd, &c.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.

Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.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[pg 134]kingdom, especially by those who chiefly look to political affairs for its fulfilment.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?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[pg 135]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.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.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.[pg 136]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.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“in that day:”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[pg 137]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.How shall we then understand the expression,“that day,”so often recurring in the prophecy? The answer appears to be simply this, that it meansoneday toeach individual, but notthe same daytoall collectively. 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“Redemption,”in Scriptural language, be the day of his receiving Christ. St. Paul in the 2 Corinth. vi. 2, says“Behold now is the accepted time, now is the day of Salvation,”and in the same light must it be viewed in the passages before us; that is, as one day to[pg 138]each individually, not as the same day to all collectively.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,for the Lord's is the eye of man, and all the tribes of Israel; and here, because he created all things.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.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,“all the people round about;”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[pg 139]to Christianity. This appears to be the spiritual warfare here intended, namely, the successful progress of the Gospel against Paganism.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.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.“A cup of trembling,”must not be here understood to signify an example by punishment inflicted, but as the Jew renders it,“a cup of astonishment,”or confusion to all nations; or, as it is next termed,“a burden-stone,”to crush its enemies; and such has been the Gospel of Christ, as the prophecy declares.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.The people, here spiritually signifies their false religion, which was to be abolished; and[pg 140]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.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.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“Israelites by adoption.”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[pg 141]governors of Judah, being the founders and builders of the spiritual city.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.The fitness of the expression,Inhabitants of Jerusalem, to symbolize the Gentile converts, further appears in the fact, that the original inhabitants of the city, who were never expelled, were Gentiles.The governors of Judahcan 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:“The Governors of Judah say in their hearts, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.”Does not this mean in the Lord of hostsbecomingtheir God? That is, in his becoming the God of the Gentiles by their conversion to Christianity?[pg 142]The extraordinary success of the apostles and disciples, in converting the Gentiles and repeopling the city, is foreshewn in the next verse.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.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.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.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 arethe house of David, here spoken of, and classed with the[pg 143]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[pg 144]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.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.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.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.The next verse, which foretelsthe pouring out of the Spirit, so closely resembles the prophecy of Joel, of which St. Peter gave the[pg 145]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“the house of David and the inhabitants of Jerusalem”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.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.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[pg 146]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.And in that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon;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;The family of the house of Levi apart, and their wives apart; the family of the house of Shimei apart, and their wives apart;All the families that remain, every family apart, and their wives apart.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?

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[pg 134]kingdom, especially by those who chiefly look to political affairs for its fulfilment.

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?

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[pg 135]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.

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.

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.[pg 136]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.

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“in that day:”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[pg 137]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.

How shall we then understand the expression,“that day,”so often recurring in the prophecy? The answer appears to be simply this, that it meansoneday toeach individual, but notthe same daytoall collectively. 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“Redemption,”in Scriptural language, be the day of his receiving Christ. St. Paul in the 2 Corinth. vi. 2, says“Behold now is the accepted time, now is the day of Salvation,”and in the same light must it be viewed in the passages before us; that is, as one day to[pg 138]each individually, not as the same day to all collectively.

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,for the Lord's is the eye of man, and all the tribes of Israel; and here, because he created all things.

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.

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,“all the people round about;”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[pg 139]to Christianity. This appears to be the spiritual warfare here intended, namely, the successful progress of the Gospel against Paganism.

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.

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.“A cup of trembling,”must not be here understood to signify an example by punishment inflicted, but as the Jew renders it,“a cup of astonishment,”or confusion to all nations; or, as it is next termed,“a burden-stone,”to crush its enemies; and such has been the Gospel of Christ, as the prophecy declares.

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.

The people, here spiritually signifies their false religion, which was to be abolished; and[pg 140]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.

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.

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“Israelites by adoption.”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[pg 141]governors of Judah, being the founders and builders of the spiritual city.

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.

The fitness of the expression,Inhabitants of Jerusalem, to symbolize the Gentile converts, further appears in the fact, that the original inhabitants of the city, who were never expelled, were Gentiles.The governors of Judahcan 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:“The Governors of Judah say in their hearts, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.”Does not this mean in the Lord of hostsbecomingtheir God? That is, in his becoming the God of the Gentiles by their conversion to Christianity?

The extraordinary success of the apostles and disciples, in converting the Gentiles and repeopling the city, is foreshewn in the next verse.

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.

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.

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.

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 arethe house of David, here spoken of, and classed with the[pg 143]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[pg 144]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.

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.

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.

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.

The next verse, which foretelsthe pouring out of the Spirit, so closely resembles the prophecy of Joel, of which St. Peter gave the[pg 145]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“the house of David and the inhabitants of Jerusalem”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.

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.

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[pg 146]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.

And in that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon;

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;

The family of the house of Levi apart, and their wives apart; the family of the house of Shimei apart, and their wives apart;

All the families that remain, every family apart, and their wives apart.

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?

Notes To Chapter XII.Verse 2. :וגם על יהודה יהיה במצור על ירושלםWhen they shall be in the siege both against Judah and against Jerusalem.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 relativewho, as understood after the word Judah, renders the passage thus,And also upon Judah, who shall be in the siege against Jerusalem.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,the burden of the prophecy, orthe cup of trembling, may govern the verbshall be, and thus we have, as I have rendered it,and also upon Judah it shall be, in the[pg 148]siege against Jerusalem; by which I understandthe burden shallbe upon Judah also.Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמיםI will make Jerusalem a burden stone for all people.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.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.Without enumerating the many intimations of the sacrifices and ceremonies of the Old Covenant, not beingintrinsicallyacceptable to God, but of less estimation than the[pg 149]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,My servant David. Thus in Isa. lv. 3, we find,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.Ezekiel also says, chap. xxxiv. 24,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, &c. And again in chap. xxxvii. 26, he says,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.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,“The kingdom of God is within you.”Thus Jer. xxxi. 31,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.Here we have clear intimation of a new law superseding[pg 150]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.Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי ירושלם ביהוה צבאות אלהיהםAnd the Governors of Judah shall say in their hearts, the inhabitants of Jerusalem shall be my strength in the Lord of hosts their God.“This text,”says Dr. Blayney,“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,”&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 asJudahmeans the earliest converts to Christianity, these being evidently contrasted withthe inhabitants of Jerusalem, 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[pg 151]right to state my reasons for relinquishing it. One objection to this view is, that in verse 10, theunconverted Jews, 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.Verse 10. :והביטו אלי את אשר דקרוAnd they shall look upon me whom they have pierced.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,They shall look towards him whom they pierced.The Jew argues from the change of person, that our version[pg 152]cannot be right, and he renders it,They shall look to me concerning him whom they pierced.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.

Verse 2. :וגם על יהודה יהיה במצור על ירושלם

When they shall be in the siege both against Judah and against Jerusalem.

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 relativewho, as understood after the word Judah, renders the passage thus,

And also upon Judah, who shall be in the siege against Jerusalem.

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,the burden of the prophecy, orthe cup of trembling, may govern the verbshall be, and thus we have, as I have rendered it,and also upon Judah it shall be, in the[pg 148]siege against Jerusalem; by which I understandthe burden shallbe upon Judah also.

Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמים

I will make Jerusalem a burden stone for all people.

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.

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.

Without enumerating the many intimations of the sacrifices and ceremonies of the Old Covenant, not beingintrinsicallyacceptable to God, but of less estimation than the[pg 149]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,My servant David. Thus in Isa. lv. 3, we find,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.Ezekiel also says, chap. xxxiv. 24,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, &c. And again in chap. xxxvii. 26, he says,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.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,“The kingdom of God is within you.”Thus Jer. xxxi. 31,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.

Here we have clear intimation of a new law superseding[pg 150]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.

Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי ירושלם ביהוה צבאות אלהיהם

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.

“This text,”says Dr. Blayney,“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,”&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 asJudahmeans the earliest converts to Christianity, these being evidently contrasted withthe inhabitants of Jerusalem, 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[pg 151]right to state my reasons for relinquishing it. One objection to this view is, that in verse 10, theunconverted Jews, 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.

Verse 10. :והביטו אלי את אשר דקרו

And they shall look upon me whom they have pierced.

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,They shall look towards him whom they pierced.

The Jew argues from the change of person, that our version[pg 152]cannot be right, and he renders it,They shall look to me concerning him whom they pierced.

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.

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