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النشر الإلكتروني

The shepherd smitten]

ZECHARIAH.

day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.

3 And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD and his father and his mother that begat him shall thrust him through when he prophesieth.

4 And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:

5 But he shall say, I am no prophet, I am au husbandman; for man taught me to keep cattle from my youth.

CHAP. XIII.

[and the sheep scatter

6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.

7 Awake, O sword against my shep herd, and against the man that is my fellow, saith the LORD of hosts: smile the shepherd, and the sheep shale scattered: and I will turn mine hand upon the little ones.

8 And it shall come to pass that is all the land, saith the LORD, two parti therein shall be cut off and die; but the third shall be left therein.

9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try then as gold is tried they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God. (N)

EXPOSITION.

(N) Jerusalem's pardon and purifica tion." lu that day shall a fountain be opened." On this passage Dr. Blayney excellently remarks, "The blood of Christ which cleanseth from all sin (1 John i. 7.) is manifestly here intended, the Jews being, upon their repentance and conversion, to be admitted to all the privileges of the Christian covenant. Sin and uncleanness are legal terms; the former denotes sin generally, or any transgression of the law which required atonement; the latter is used for that uncleanness which secluded man from all intercourse with God and holy things. Whatever efficacy legal sacrifices had in purifying the people,

the same is ascribed to the blood of Christ in the gospel dispensation.”

What follows relates to the destruction of idols, and to the expulsion from Judea of necromancy, and false pretensions to the spirit of prophecy; insomuch, that men, instead of wearing a rough garment to deceive, should renounce all pretensions of that nature, and pass only for fie slaves, or labourers in agriculture. And even if any person should observe on them the marks of the idol they had been accustomed to serve, he should be ready to excuse himself, by pretending it was only the mark of his master, or received in the house of mourning-certain sears being considered as tokens of mourning :

NOTES.

CHAP. XIII. Ver. 2. The prophets-that is, the false prophets, or prophets of idolatry.

Ver. 4. A rough garment to deceive-Heb. "A garment of hair to lie."

Ver. 6. What are these wounds. - Dr. Blayney says, "Two ancient customs are clearly alluded to here; that of the idolatrous prophets, who sought to engage the attention of their god by cutting of themselves, 1 Kings xviii. 28. The other, that of those who cut themselves as a token of their grief and mourning for their deceased relations and friends. Jer. xvi. 6. It appears also from Jer. xlviii, 37, that these cuttings were performed on the hands in particular." See our Note on Isa. xliv. 5.

Ver. 7. Against the man that is my fellow.-The word for man implies strength, or power; that rendered my fellow, implies nearness: so Blayney renders it," The man who is next to me in power and authority." Dr. Pye Smith renders it, "The man near to me," meaning, personally united. Dr. Boothroyd adheres to the common version; "Because (says he) I think there is the same ambiguity (in it)

as in the original. It may mean, (my) intimate friend or associate; .... my equal, as enjoying the same nature." Phil, ii. 5.

Ibid. Smite Newcome (following the Arabir supplies "I will," as in Matt. xxvi. 31.-7 my hand upon the little ones-that is, upon Christ's "little flock," Luke xii. 32. The apostles were all preserved, except Judas.

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Ver. 8. Two parts. cut off.-This, it is probable, was literally the case in the destruction of Jerusalem by the Romans.

Ver. 9. The third part through the fire-This was the "remnant" of which Isaiah and St. Paul speaks (Rom, ix. 27). This passing through the fire, seems to allude to those fiery ordeals which were common among the heathen, and some of which were acts of dedication to their idols; these were utterly prohibited to the Jews; but they appear to beallad ed to, Isa. xliii. 2, where the trials of God's people are compared to "walking through the fire." See also our Expos. of 2 Kings xvi. and Note on

Ezek. xvi. 21.

The second coming]

CHAP. XIV.

CHAP. XIV.

BEHOLD, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.

2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.

4 And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the

[of Messiah. mountain shall remove toward the north, and half of it toward the south.

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5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, shall flee, like as ye fied from before the earthquake in the days of Uzziah king of Judah and the LORD my God shall come, and all the saints with thee.

6 And it shall come to pass in that day, that the light shall not be clear, nor dark:

7 But it shall be one day which shall be known to the LORD, not day, nor night but it shall come to pass, that at evening time it shall be light.

8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea in summer and in winter shall it be.

EXPOSITION.

nay, so great should become the zeal against idolatry, that if any should persist in their idolatrous profession, their own parents should be ready to execute the law against them in its utmost severity. (See Deut. xviii. 20.)

The latter part of the chapter adverts to the character and sufferings of Messiah; or rather, as is remarked by Bp. Chandler, there is an obvious connection between this and the two preceding chapters, the intervening passages being of the nature of parenthesis. In the 11th chapter, we have an allusion to the betrayment of our Saviour by Judas-in the twelfth, to his crucifixion by the Jews, and their subse

quent penitence-and in this, to his high and mysterious relation to the Deity, and to his death, considered as a satisfaction to the divine justice. The 7th verse is an appeal to that justice, as if it had slept during the former dispensations, and the time was now come for it to awake against "the good Shepherd," who had engaged to "lay down his life for his sheep.' was slain and the sheep were scattered, but not destroyed. And even now, after all the calamities which the children of Abraham have suffered, “a remnant according to the election of grace," is preserved, and shall eventually be restored to greater privileges than ever.

NOTES.

CHAP. XIV. Ver. 2. I will gather all nationsNewcome," All the nations:" if this verse be understood of the Romans, this must refer to the nations confederate with them.

Ver. 3. Then shall, &c.—that is, after the heathen nations have been made use of to correct the vices of the Jews, those nations shall also be punished according to their demerits. This is the language of all the prophets. In the day of battle.-The Chaldee refers this to the destruction of Pharaoh and his host at the Red Sea; but it seems a general allusion to God's manifold appearances on the behalf of his people Israel,

Ver. 4. Upon the mount of Olives, &c.-" Josephus informs us, that by the earthquake in the days of Uzziah (Amos i. 1), one half of the mountain was broken off from the western side, and having rolled four furlongs towards the eastern side, stopped, so that the roads were choked up. In a similar manner, either by an earthquake, or some other means, the valley of the mountains (i. e. between the mountains on which Jerusalem stood) should be choked up." Boothroyd.

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Ver. 5. Unto Azal-a place so called because near Jerusalem.All the saints (Heb. "holy ones") with thee-or" with him." So the versions, Chaldee, and many MSS. Newcome.

Ver. 6. The light shall not be clear, nor dark-Newcome, "Not a bright light and darkness." This is very obscure; we should explain, “not sometimes light and sometimes dark, but all brightness, so that at even tide it shall be light."

Ver. 7. It shall be one day-Marg. "The day shall be one."Not day nor night-Heb. " Not day and not night;" which is generally understood to mean a cloudy day, neither clear, nor very dark; while some, on the contrary, understand it of a bright and perpetual day. (See Assembly's Annot.) In this view, it is parallel with Isa. Ix. 19, 20; and the words, "at even tide it shall be li ́Ne synonymous with Isaiah's, "Thy sun sha go down."

Ver. 8. Living waters.-See Ezek Ver. 10. Turned (Marg. " plain-that is, "the valleys sha!! hills made low;" Isa. xl, 4.

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9 And the LORD shall be king over all the earth in that day shall there be one LORD, and his name one.

10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's wine-presses.

11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

12 And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.

13 And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.

14 And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.

15 And so shall be the plague of the horse, of the mule, of the camel, and

CHAP. XIV.

[the last days.

of the ass, and of all the beasts that shall be in these tents, as this plague.

16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shal even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.

17 And it shall be, that whosɔ will not come up of all the families of the the earth unto Jerusalem to worship the King, the LORD of hosts, even upa them shall be no rain.

18 And if the family of Egypt g not up, and come not, that have w rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.

19 This shall be the punishment of Egypt, and the punishment of all rations that come not up to keep the feast of tabernacles.

20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD's house shall be like the bowls before the altar.

21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein and in that day there shall be no more the Canaanite in the house of the LORD of hosts. (0)

EXPOSITION.

(0) Predictions of judgment, and promises of perpetual peace and holiness.-The first verses of this chapter are usually ap plied to the destruction of Jerusalem by the Romans; but as the rest of the chapter is generally referred to a far distant period, namely, that of the Millennium, probably these also may have a farther accomplishment in either the commencement or close

of that period. As to the miraculous event alluded to in ver. 4, it would be presumptuous, as well as vain, to attempt its expianation. Many have grounded hereon a confident expectation of a personal appearance of the Messiah, for which we do not find sufficient warrant. The subsequent parts of the chapter, so far as they relate to God's people, appear to describe, 1. A period of remarkable light and

NOTES-Chap. XIV. Con.

stand, that not only should all impediments to the spread of truth and righteousness be removed; but also that the whole land should become alike fertile; even the Dead Sea healed. See Ezek. xlvii. 8, 9. Ver. 12. The Lord will smite.-Compare ver. 3. Ver. 18. That have no rain-Heb. Upon whom is not (rain)." "In lower Egypt, it rains often; in middle, seldom; in upper, not at all." See Newcome.

Ver. 20. Upon the bells of the horses, &c.-" God's name shall be honoured in every circumstance." Newcome.-In the East, both horses and camels

are richly caparisoned, with bells about their necks. Harmer.

Ver. 21. All they that sacrifice.-This seems to indicate a period when, as in the first days of Chris tianity, all things shall be enjoyed in common. There shall be no more the Canaanite, &c. -Taking this literally, it means, that the house of the Lord shall be no more prophaned by unholy persons; er if by Canaanite, we understand (as the word means) a merchant, or trafficker; it means, there siali no trading there. See John ii, 13-16.

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MALACHI, the last of the Prophets of the Old Testament, lived some time after the ebuilding of the temple and city, probably about the latter end of the times of Ezra nd Nehemiah, when zeal and piety were much decayed, worship corrupted, and many buses had crept in, both among priests and people. For these the Prophet reproves nd threatens them; but encourages the godly, who in such times had continued faithul. He then speaks more distinctly of the coming of Christ in the flesh, and of his ›rerunner, John the Baptist; till which time they were carefully to observe the law, but › look for no farther succession of Prophets.

CHAP. I.

THE burden of the word of the

LORD to Israel by Malachi. 2 I have loved you, saith the LORD. et ye say, Wherein hast thou loved ? Was not Esau Jacob's brother? ith the LORD yet I loved Jacob, 3 And I hated Esau, and laid his ountains and his heritage waste for e dragons of the wilderness.

4 Whereas Edom saith, We are imverished, but we will return and ild the desolate places; thus saith e LORD of hosts, They shall build, t I will throw down; and they shall Il them, The border of wickedness,

and, The people against whom the LORD hath indignation for ever.

5 And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.

6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? 7 Ye offer polluted bread upon mine: altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible,

NOTES.

HAP. I. Ver. 1. By Malachi-Heb. " By the d of Malachi." This name signifies," My mes(er," or "angel."

er. 2. Was not Esau.-These are the words of ovab.

er. 3. I hated Esau "I comparatively hated by giving him an inferior lot." Newcome.

8 And if ye offer the blind for sa→

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The ingratitude and]

MALACHI.

crifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

9 And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.

10 Who is there even among you that would shut the doors for nought? neither do you kindle fire on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.

11 For from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.

CHAP. I.

[profaneness of the Jews,

12 But ye have profaned it, in that ye say, The table of the LORD is pol luted; and the fruit thereof, even his meat, is contemptible.

13 Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering should I acccept this of your hand? saith the LORD.

14 But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the LORD a compt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen. (A)

AN

CHAP. II.

ND now, O ye priests, this com mandment is for you.

2 If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you,

EXPOSITION.

(A) Malachi reproves the ingratitude and profaneness of the Jews.-The opening verses of this chapter have occasioned much controversy. In an absolute sense, God hateth nothing but sin, and sinners only on account of sin (Hos. ix. 15). Yet was it said of Esau and Jacob, "The elder shall serve the younger, before they had done either good or evil;" and here again, respecting the same brothers, it is added, "Jacob have I loved, but Esau have I bated." Good Mr. Cruden remarks, "To hate is not always to be understood rigorously. It frequently signifies no more than a lesser degree of love." He instances in the case of a man having two wives, the one of which he prefers to the other, as was plainly the case with Jacob himself, who is said to have hated Leah, which, in the context, is explained to mean only, that "he loved Rachel more than Leah." (See Gen. xxix. 30, 31. Comp. Deut. xxi. 15.) The same writer refers to our Lord's precept, that a man must "hate his father and mother," before he can follow him, which, in a parallel passage, is explained in the same way. (Compare Luke xiv. 26, with Matt. x. 37.)

and

The only instance of hatred here stated is, the preference given to Jacob in re spect to his temporal heritage, in which we may surely say that Esau had no right to dictate to his Maker; and even if we carry the matter farther, and apply the passage to spiritual favours, surely no man can have claims upon the grace of God; for then, as the Apostle says in another case, "grace is no more grace." (Rom. xi. 6.) But of the Lord's indignation against Esau, or rather, Edom his posterity, see our Exposition of Ezek. xxv.

Not to dwell longer on this subject, we may remark, that the Prophet claims for his divine Master the honour due to a father, and the obedience owing to a master: on the contrary, we here find God was not only neglected, but insulted, by both priests and people, by the offer of pol luted bread and faulty sacrifices. Such as the temporal governor would reject with contempt and scorn, brought they to offer to the Almighty; and when they attended the services of his temple, they were to complain, "What a weariness it is!" He therefore threatens to disinherit Israel, and call in the Gentiles; "For my name shall be great among the heathen, saith the LORD of hosts."

NOTES-Chap. I. Con.

Ver. 9. Beseech God-Heb. "The face (or presence) of God, —— By your means-Heb." From your hand."

ready

Yer. 10, Shut the doors-that is, attend them. Ver. 14. A corrupt thing.-See Levit, xxii. 13.

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