Chapter XLVIII (continued, part 15)
guilty Jews is implied. 9. Then said I—at last when all means of saving the nation had been used in vain (John
8. 24). I will not i. e., no more feed you. Tlie last rcjec-
rion of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jeremiah 15. 1-3; 34.17; 43. H; Ezekiel 6. 12). Perish those who are doomed to perish, since tliey reject Him who would have saved them! Let them rush on tlieir own ruin, since they will have it so. eat . . . flesh of another —let them madly perish by mutual discords. Joski'hus
for the money of Jehovali-Messiali being deposited, in the treasury, and the very place accordingly where Judas "cast tliem down." The tliirty pieces were cast " to tlic potter," because it was to him they were "appointed by the Lord "
ultimately to go, as a worthless price (cf. Matthew 27. 6, 7,
attests the fulfilment of this prophecy of threefold ralamUy: pestilence and famine ("dieth . . . die"), war ("cut off
10). For "I took," "I threw," here Matlhew has "they took," "they gave them;" because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him
. . . cut olT"), intestine discord ("eat . . . one . . . anotlier ").
10. covenant which I made with all the j>coj;le—The covenant made witli the whole nation is to hold good no more except to the elect remnant. This is the force of the
(cf. Acts 2.23; 4.28). It is curious,- some old translators
clause, not as Mauber, &c., translate. The covenan t whicli
translate, for " to the potter," " to the treasury'' (so Maurkr), agreeing with Matthew 27. 6. But English Version a,gve:ea better witli Hebrew and Matthew 27. 10. 14. The breaking of the bond of union between Judali and Israel's ten tribes under Rehoboani is here the image used to represent the fratricidal discord of factions v/\u(i\\ raged within Jerusalem on the eve of its fall, whilst the Romans were thundering at its gates without. See Josephus, J. B. Also the continued severance of the tribes till their coming reunion (Romans U. 15). 15. yet " i-alie again as in v.
I made with all the nations (not to hurt my elect people, Ilosea 2. 18). But the Hebrew is the term for the elect peo-
ple (Ammim), not that for ttie Gentile nations (Goiini). Tlie Hebrew plural expresses the great numbers of the Israelite people formerly (1 Kings 4. 20). The article is, in the Hebrew, all the or tJiose peoples. His cutting asunder the
stair " Beauty," Implies the setting aside of the outward symbols of the Jews' distinguishing excellency above the Gentiles (Note, v. 7) as God's own people. H. i>oor . . . knew—The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccmjntably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella. waited npon me—looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of tlie nation still do, instead of referring it to their own rejection of Messiah. Isaiah 30. 18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (Zephaniah 3. 12, 13). 13. I said—The prophet here represents the person of Jehovah-Messiah. If ye think good— lit., "11 it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, viz., their love and obedience. "My price:" my reward for pastoral care, both during the whole of Israel's history from tlie Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order^to fulfil the Father's will (Philippians 2.
7 previously he had taken other implements, instruments—the accoutrements, viz., the shepherd's crook and
stair, wallet, &c. Assume the character of a bad (" foolish" in Scripture is synonymous with wicked. Psalm 14. 1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Jolin 10. 11), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant witli them as their ruler, but then will break it, and they shall feel the irou yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Daniel 11. 35-
38; 12. 1 ; 9. 27; 2 Thessalonians 2. 3-12). But at last he is to perish utterly (v. 17), and the elect remnant of Judah and Israel is to be saved gloriously. 16. in the land—Antichrist will probably be a Jew, or at least one in Judea. not visit . . . neither . , , seek , , . heal , . , broken^ nor feed . . . but . . . cat . . . flesh . . . tear—Cf. sim-
ilar language as to the unfaithful shepherds of Israel, Ezekiel 34. 2-4. This implies, tliey shall be paid in kind. Such a shepherd in the worst type shall " tear" them for a limited time, those . . . cut off"-" those perishing" [LXX.], i. e., tliose sick unto death, as if already cut off. the young—The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient exposi tors [C/ia/dee Keriton, JeromK,
7). If not, forbear—They withheld that which He sought as his only reward, their love ; yet he will not force them, but leave His cause with God (Isaiah 49. 4, 5). Cf. the type Jacob cheated of his wages by Laban, but leaving his cause In the hands of God (Genesis 31. 41, 42;. So . . .
&c.] translate," the straying," "the dispersed;" so Gesbmus. broken—the wounded, standeth still—with faint*
Je'TUsalem a Cup of Trembling. ZECIIARIAH XII. The Erxloral lull of JudaA.
ness lagging behind, tear . . . claws—expressing cruol voracity; tearing off the very hoofs (cf. Exodus 10. giving them excruciating pain, and disaljling tlieni from going in quest of pasture. 17. the idol—Tlie Hebrew expressos botli tianiX'/ and an idol, Cf. Isaiah 1-1.13; Daniel 11.36; 2 Tlie.ssalonians 2.4; Revelation 13. 5, 6, as to tlie Idolatrous and blasphemous claims of Antichrist. The "idol sliepherd t/iat leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Daniel 9. 27; 11. 30-3S). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep
the Lord their God as their help. The repulse of the fo« by the metropolis shall assure the Jews of the country that tlie same Divinoaid shall .save theiii. 6, On "govern ors of Judah," see Note, ch. 9. 7. hearth—or pan. toi-ch ... In a sheaf—though small, it .shall consume the many foes around. One prophet supplements the other. Thus Isaiah 29., Joel .3., and Zechariah 12., 13., 14., de.scriije more Antichrist's army than himself. Daniel represents him as a horn growing out of the fourth beast or fourth kingdom ; St. John, as a separate beast having an individual existence. Daniel dwells ou his worldly conquests as a king; St. John, more on his spiritual tj-ranny, whence ha adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one
(2 Thessalonians 2. 8) ; and on his " right eye," wherewith he ought to have watched the sheep (John 10. 12, 13). However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who. In just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the rifffit eye" has attached to it the notion of ignominy (1 Samuel 11. 2).
is more fully prophesied by the other. [Roos.] 7. Judah
is 1o be "first saved," becau.se of her meek acknowledgment of dependence on Jerusnlem, subordinate to Jehovah's aid. tents—shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound tlie mighty, that all human glorying may be set aside. 8. Jeru.salem, however, also shall be specially strengthened against the foe. feeble . . . shall be as David—to the Jew, the highest type of strength and glory on earth (2 Samuel 17. 8; IS. 3; Joel 3. 10). ai>gel of the Iiord before them—the Divine angel that went "before them" through the desert, the highest type of strength and glory in iieaven (Exodus 23. 20 ; 32. 31). " The house of David" is the " prince," and his lamily sprung from David (Ezekiel 45.7,0). David's house was then iu a comparatively weak state. 9. I will seek to destroy
Ver. 1-14. Jerusalem the Instrument of Judgment ON HER Foes hereafter; Her Repentance and Restoration. 1. burden weight}/ prophecy/; fraught witli destruction to Israel's foes ; the expression may also refer to the distresses of Israel implied as about to precede the deliverance, for Israel concerning Israel. [Maukek.] stretcheth fortli — present; nmv, not merely "ha/h stretched forth," as if God only created and tlicn left the universe to itself (John 5. 17). To remove all doubts of unbelief as to the possibility of Israel's deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Cf. a similar preface, Isaiah 12. 5;
I will set myself with determined earnestness to destroy &c. (Haggai 2.22). 10. Future conversion of the Jews is to flow from an extraordinary outpoliring of the Holy .Spirit (Jeremiah 31. 9, 31-34 ; Ezekiel 39. 29). spirit of grace . . . supplications—" spirit" is here not the spirit produced, but the Holy .Spirit producing si "gracious" disposition, and inclination for "supplications." Calvin explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), " conjoined with the sense of It in man's heart." The " spirit of supplications"
13. 1; 65. 17,18. formetU . . . spirit of man—(Numbers
16. 22; Hebrews 12. 9.) 3. cup of trembling—a cup causing those who drink it to reel (from a Hebrew root to reel). Jerusalem, who drank the "cup of trembling" herself, Khali be so to her foes (Isaiah 51. 17,22; Jeremiah 13. 13). Calvin with LXX. translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better, botli against Judali—The Hebreio ovdev ot words is lit., "And also against Judah shall he (the foe) be in the siege against Jerusalem;" implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. Maurer with Jerome translates, "Al.so upon Judah shall be (the cup of trembling);" i. e., some Jews forced by the foe shall join in the assault on Jerusalem, and sliall share the overthrow with the besiegers. But v. 6, 7 show tliat Judah escapes and proves the scourge of the foe. 3. (Ch.
is the mercury whose rise or fall is an unerring test of the state of the Church. [Moore.] In Hebrew, "grace" and " supplications" are kindred terms; translate, there-
fore, "gracioxts supplications." The j>lural implies sup-
pli.int prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace
is promised sub.sequently. look upon mc — with profoundly earnest regard, as the Messiah wliom they so long denied, pierced—implying Messiali's humanity: as "/will pour . . . spirit" implies His divinity. look . . . mourn—True repentance arises from the sight by faith of the crucified Saviour. It is the tear tli.at drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins inlove to Him who In love has sufi'ered for them, me . . . him The change of person is due to Jehovah-Messiah speaking
14. 4, 6-9, 13.) Jerome states it was a custom In Palestine to test the strength of youths by their lifting up a massive Btone ; the phrase, " burden themselves witli it," refers to this custom. Cf. Matthew 21. 44: The Jews " fell" on tlie rock of offence, Messiah, and were "broken;" but the rock shall fall ou Antichrist, who " burdens himself witli
in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" Is Jehov.ah-Messi.ah, who says, "I will pour out . . . spirit," .altered " me'' into " him," and represent the " pierced" one to be Messi.ah P.en (son of) Joseph, whowas to suffer In the battle with Gog, before Messiah Ben David should come to reign. But Jlebrew, Chal-
It" by his assault on the restored Jews, and "grind him to powder." all . . . people of . . . earth—The AntiChristian confedera(!y against the Jews shall be almost universal. 4. Iwillsmite . . . horse—Thearm of .attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Exodus l!>. 10,
rfi"P, iSlyn'ftc and oppose this ; and the ancient .lews interpreted it of Messiah. Psalm 22. Hi also refers to His being "pierced." So .John 19. .37; Revelation 1.7. The actual piercing of His side was the culminating point of
21). open mine eyes upon . . . .Judah-to watch over Jndah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her. blindness—so as to rush headlong on their own ruin (cf. ch. 14. 12, 13). 5. shall say—when f liey seo the loe divinely smitten witli "madness." Judah . . , Jerusalem—hei'edistinguished as the country and the metropolis. Judah recognizes her "strength" to be "Jerusalem and Its Inhabitants" as the Instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power (Joel 3. 1(0. My strength is tue iiiiiabltanta of Jerusalem, who have 732
all their insulting treatment of Illin. The act of the Roman soldier who pierced Him was their .act (Matthew 27.
25), and Is so accounted here in Zechnriah. T))p Jtebreiv word is always used of a literal piercing (so ch 1.3. 3); not of a metaphorical /iicnuVir/, " insulted," as M.\urer and other Rationalists (from the I.XX.) roiire.sent. as one mourneth for . . . son—;je:emlah 6.26; Amos S. 10). A proverbial plirase peculiarly forcible among the Jews, who felt childlessness as a curse and dislionour. Applied with peculiar propriety to mourning for. Messiah. " the flrst-bwn amoiis many brethren" (Boniaus 8. '2!^). 11. Aa
Cleandng of the Jeus from ZECHAPJAH XIII. Idolatry and False Prophecy,
In V. 10 the bitterness of their mourning is ihustrated by a private case of mourning, so in this verse by a public
tire (Matthew 3. 4) ; also, to be consonant to the mournftil warnings which tliey delivered. It is not the dress that is here condemned, but the purpose for which it was worn,
one, the greatest recorded in Jewish history, that for the
viz., to conceal wolves under sheep's clothing. [Calvin.] The monkisli hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside. 5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet." man i.e., one. taught me to keep cattle—As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," viz., in husbandi-y, [Matjrer.] However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Amos 7. 14, "herdman," will accord with English Version. A Hebrew kindred word meana
violent death in battle with Pharaoh-necho of the good King Josiali, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall
of the state ; lamentations were written by Jeremiah for
the occasion (2 Kings 23.29, 30 ; 2 Chronicles .3.5. 22-27). Hadad-rimmon—a place or city In the great plain of Esdraeion, the battle-field of many a conflict, near Megiddo;
called so from the Syrian Idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians (Macros. SalumaUa, 1. 23). 13-14. A universal and an individual mourning at once. David . . . Nathan— representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (2 Samuel 5. 14; Luke 3. 31). apart—Ketlrement and seclusion are need-
ful for deep personal religion, wives apart—Jewish females worship separately from the males (Exodus 15. 1,
cattle. Both occupations, the respondent replies, are inconsistent with my being a "prophet." 6. wounds In thine hands—The interrogator still suspects hi in : "If so.
20). 13. Levi . . . Shlmel—the highest and lowest of the
If you have never pretended to be a prophet, whence come those wounds?" The Hebrew is lit., "between thine hands." Tlie hands were naturally lyjld up to ward off the blows, and so were " tlirust through" (v. ?<) "between" the bones of the hand. Stoning was tlie usu.al punishment; " thrusting thi'ough" was also a fit retribution oa one who tried to "thrust Israel away" from the Lord (Deuteronomy 13. 10); aud perfects the type of Messiah, condemned as a false propliet, and pierced with " wounds between His hands." Thus the transition to the direct prophecy of Him (y. 7) is natural, wliich it would not be
priestly order (Numbers 3. 18, 21). Their example and that of the royal order would of course influence the rest. 14. jVll . . . that remain—after the fiery ordeal, in which two-thirds fall (cli. 13. 8, 9).
CHAPTEE XIII.
Ver. 1-9. CI.EANSINQ op the Jews from Sin ; Abolition OF Idolatry; The Shepherd Smitten; The People of the Land Cut off, except a Third Part Refined by Trials. 1. Connected witli the close of cli.
if He were not indirectly and in type alluded to. wounded In . . . house ofmy friends—An implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God [v. 3). The Holy Spirit in Zechariah alludes Indirectly to Mes.siah, the Antitype, wounded by those whom He came to befi iend, who ought to have been His " friends," wlio were His kinsmen (cf. v.
12. The mourning penitents are here comforted, fountain opened—It has been long opened, but then first it
shall be so "to the hmise of David" &c. (representing all Is-
rael) after their long and weary wanderings. LikeHagar
In the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (Genesis 21. 19). [MooRE.] It is not the fountain, but their eyes that need
to be opened. It shall be a " fountain" ever flowing; not & laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Exodus
3, as to the false prophet's friends, with Mark 3. 21, "His friends," Margin, "kinsmen;" John 7. 5; "His own," John 1. 11; the Jews, "of whom as concerning the flesh He came," Romans 9. 5), but who wounded Hi m by the agency of the Romans (ch. 12. 10). 7. Expounded \iy Christ as referring to Himself (Matthew 20. 31, 32). Thus it is a resumption of the prophecy of his betrayal (ch. 11. 4, 10, 13,
30.18). for sin . . . nncleanness—i. c, judicial guilt and moral impurity. Thus justification and sanctification are Implied In this verse as both flowing frora the blood of Christ, not from ceremonial sacrifices (1 Corinthians 1.
30 ; Hebrews 9. 13, 14; 1 John 1.7; cf. Ezekiel 38. 25). Sin In Hebrew is lit., a missing (he mark or way, 3. Consequences of pardon ; not indolence, but the extirpation of
14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, wa.s cutoff whilst bestowing tlie blessing. God regards sin in such a fearful light tliat He spared not His own coequal Son in the one Godhead, when that Son bore the sinner's guilt. Awake—Cf. a similar address to the sword of justice personified (Jeremiah 46. 6, 7). For "smite" (imperative), Matthew 26. 31 has "I will smite." Tlie act of the sword, it is thus implied, is God's act. So the prophecy Isaiah 6. 9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Matthew 13. 14), "ye shall hear." sword—the symbol of judicial power, the highest exercise of which is to take away tlie life of the condemned (Psalm 17. 13; Romans 13. 4). Not merely a show, or expression, of justice (as Socinians think) is distinctly Implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge, yet God in this shows His love a.s gloriously as His justice. For God calls Messiah "my shepherd," ?'. e., provided (Revelation 13. 8) for sinners by niy love to Iheni, nnd ever the object of my love, thougli judicially smitten (Isaiah
sin. names of . . Idols—Their very names were not to be mentioned ; thus the Jews, instead of Mephi-baal, said Mephibosheth (Hosheih meaning a contemptilile thing) (Exodus 23.13; Deuteronomy 12.3; Psalm 10.4). out of the land—Judea's two great sins, idolatry and false prophecy, have long since ceased. But tliese are types of all sin (e. (7., covetousness, Ephesians 5. 5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be Incarnated in " the man of sin," who is to arise in Judea (2 Thessalonians 2. 3-12), and is to be "consumed with the Spirit of the Lord's mouth." Cf. as to Antichrist's papal precursor, "seducing spirits . . . doctrines of devils," &c., 1 Timothy 4. 1-3 ; 2 Peter 2. 1. the njiclean spirit Hebrew, spirit of uneleanness (cf. Revelation 18.13); opposed to "the Spirit of holiness" (Romans
1.4), "spirit of error" (1 John 4.6). One assuming to be divinely Inspired, but In league with Satan. 3. The form of phraseology here Is drawn from Deuteronomy 13. 6-10;
53. 4) for their sins (Isaiali 4'2. 1 ; 59. 16). man ttxat is my fellow—it7., the man of my union. The Hehrvn' for " man"
18.20. The substantial truth expressed is, that false prophecy shall be utterly abol.lshed. If It were possible for it again to start up, the very parents of the false prophet would not let parental aflection interfere, but would be the first to thrust him through. Love to Clirlst must be paramount to the tenderest of natural ties (Matthew 10.
is "a mighty man," one jieculiarly man in liis noblest
ideal. " My fellow," t. e., m?/ cwt.voci'c/Zt'. "Rly equal." [Dk Wette; a remarkable admission from ii Rationalist.] "My nearest kinsman" [HENOHTKNHi;iiG] (John V.\ 30; 14.
37). Much as the godly love their children, they love Ood and His honour more. 4. prophets . . . ashamed—
10,11 ; Phillppians2. 6). sheeji shall Ijescnttcred—Tlie .scattering of Christ's disciples on His apprehension was the partial fulfilment (Matthew 26. 31), a pledge of the dispersion of tlie Jewish nation (once the Lord's xkcep. I'salm
of the false prophecies which they liave uttered in times
past, and which the event has confuted, rouf^h garment—sackcloth. The badge of a prophet (2 Kings 1.8; laaiab au. 2), to mark their fl:agality alike lu food and at-
10(J. S) consequent on their crucifixion of Him. Tlie Jews, though " scattered," are still the Lord's "slieep," awaiting
The Destroyers of Jerusalem Destroyed, ZECIIARIAII XIV. Christ's Vviiuiiij and Kinrjdnm.
their being "gathered" by Him (Isaiah 40. 9. 11). I will turn . . . Uand upon . . . little ones—i. e., I will interpo.se iu favour of (cf. the pliriise in a good sense, Isaiah 1.
der of the Mount of Olives (v. 4) is designed to be their way of escape, not their place of refuge. [Maukkr.] Jerome is on the side of English Version. If it be translated so, it will mean. Ye shall flee to the valley, not to hide there, but as the passage through which an escape may be efTected. The same divinely-sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzzlah's days is mentioned (Amos 1. l)as a recognized epoch in Jewish history. Cf. also Isaiah 6. 1 : perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake In the physical world, as often happens (Matthew 24. 7), marked momentous movements In the unseen spiritual world, of the luounSaiiis—ratlier, "of my mountains," viz., Zion and Moriah, peculiarly sacred to Jehovah. fMooRE.] Or, the mountains formed by
25) "the little ones," viz., the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (cli. 11. 7, 11); comforted after His crucifixion at the resurrection (John 20. 17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of " the little ones" "according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones. 8, 9. Two-thirds of the Jewi.sh nation were to perish in the Roman wars, and a third to survive. Probably from the context (ch. 14. 2-9), which has never yet been fulfilled, the destruction of the two-thirds (lit., the proportion of two, or portion of two) and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist. 9. tliroxigli . . . fire—of trial (Psalm 66. 10; Amos 4. 11 ; I Corinthians 8. 15;
nji> cleaving Olivet into two. [Maurer.] Azal—the name of a place near a gate east of the ci ty. The Hcbreio means adjoining. [Henderson.] Others give tlie meaning, departed, ceased. The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city. l.ord my God . . . with thee—The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jeliovah.
1 Peter 1. 6, 7). It hence appears that the Jews' conversion
is not to precede, but to follow, their external deliverance by the special interposition of Jehovah ; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (ch. 12. 10-14); and here, "they sliall call on my name," In their trouble, which brings Jehovah to their help (Psalm 50. 15). my people—(Jeremiah 30. lS-22; Ezekiel 11. 19, 20; Hosea 2. 23.)
It is as if " lifting up his head" (Luke 21.28), he suddenly sees in vision the Lord coming, and joyfully exclaims, " All the saints with thee !" So Isaiah 25. 9. saints—holy
orjr/r/s escorting the returning King (Matthew 21. 30, 31
Jude 14); and redeemed men (1 Corinthians 15. 23; 1 Thessalonians 3.13; 4.14). Cf. the similar mention of the "saints" and "angels" at His coming on Sinai. Deuteronomy 32. 2. 3 ; Acts 7. .53 ; Galatians 3. 19 ; Hebrews 2. 2. Phillips thinks Azal is Ascalon on the Mediferranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the Ocean waters from the west to the Dead Sea. The waters will rush down the valley ol Arabah, the old bed of the Jordan, clear away the sand-drift of 4000 years, and cause the commerce of Petra and Tyrrs to centre in the holy cit.v. The Dead Sea rising above lis sliores will overflow by the valley of Edom, completing the straits of Azal Into the Red Sea. Thus will be formed the gieat p.iol of Jerusalem (cf. t'. 8; Ezekiel 47.1, &c. ; Joel 3.18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty -five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Ezekiel 48). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Ezekiel 48. That the Euphrates norlil, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, Is favoured by Genesis 15. 18; Kxodus 23.31; Deuteronomy 11. 24; Joshua 1.4; 1 Kings4.21; 2 Chronicles 9. 26; Isaiah 27. 12; all which was partially realized in Solomon's reign, shall be anti typically so here-
Ver. 1-21. Last Struggle with the Hostile WorldPowERs: Messiah-Jehovah Saves Jerusalem and De.sthoys the Foe, of whom the Remnant Turns to THE Lord Reigning at Jerusalem, i. day of the liord—in which He shall vindicate His Justice by punishing the wicked and then saving His elect people (Joel
2. 31; 3. 14; Malachi 4. 1,5). thy spoil . . . divided In the midst of thee—by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city Itself. 2. gather all nations, &c.—The prophecy seems literal (cf. Joel 3. 2). If Antichrist be the leader of the nations, it seems InconBistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2 Thessalonians 2. 4); thus Antichrist outside would he made to beBiege Antichrist within the city. But ditBculties do not Bet aside revelations: the event will clear up seem nig difficulties. Cf. the complicated movements, Daniel 11. balf . . . the resldne—In ch. 13. 8, 9, it is "two-thirds" that perish, and "the third" escapes. There, however, it
is "in all the land;" here It Is "half of the city." Twothirds of the whole people perish, one-third survives. Onehalf of the citizens are led captive, the residue are not cut
off. Perhaps, too, we ought to translate, "a (not 'the') residue." 3. Then—In Jerusalem's extremity, as . . . In . . . day of battle—as when Jehovah fought for Israel against the Egyptians at the Red Sea (Exodus 11. M ; 15. 3). As He then made a way through the divided sea, so will He now divide In two "the Mount of Olives" (f. 4). 4. The object of the cleaving of the mount in two by a fissure or valle.v (a prolongation of the valley of Jehoslinpiuit, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged
after. The theory, if true, will clear away many difficulties in the way of the literal Interpretation of this chapter and Ezekiel 48. 6. light . . . not . . . clear . . . dark —Jerome, Clialdee, Syriac, and LXX. translate, "There shall not be light, but cold and Ice ;" i. e., a day full of horror (Amos 5. 18). But the Hebrew for "clear" does not mean " cold," but precious, splendid (cf. Job 31. 20). Calvin
(cf. Joel 3. 12, 11). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return; and the " manner" of His ret'irn also shall be similar (Acts 1. U). He shall probably "come from the east" (Matthew 24. 27). He so made Ills triumphal entry into thecity from the Mountof Olives on the east (Matthew 21. 1-10). This was the scene of His agony: so It shall be the scene of His glory. Cf. Ezekiel
translates, "The light shall not be clear, but dark" (lit., condensation, i. e., thick mist); like a dark day in which you can hardl.y distinguish between day and night. Eng-
lish Versioti accords with v. 7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingU'd with Joys. 7. one day—a day altogether unique, dill« rent from
all others. [Maurer.] Cf. "one," i.e., unique, Song of Solomon 6.9; Jeremiah 30.7. Not as Hendkkson explains, "One continuous day, without night" (llevc latlou
11. 2;i, witli 43. 2, "from the way of the east." 5. ye •hall fl» e to the valley rather " through the valley," as In 2 Samuel 2. 29. The valley made by the cleaving asuii734
22.5,25); the millennial period (Revelai ion 20. .3-7). known to . . . I^ord—This truth restrains man's curiosity, aud
T!te Plague of Je-'usalem' s Enemiet. ZECHARIAH XIV. The Remnant shall Tarn to the Lord,
viz., against the foe: not against Jerusalem, as Maurkb translates in variance with the context. As to the spoil gained from the foe, cf. Ezekiel 39. 10, 17. 15. The plague shall aft'ect tlie very beasts belonging to the foe. A typical foretaste of all this befell Autiochus Epiphaues and hig host at Jerusalem (1 Maccabees 13.49; 2 Maccabees 9. 5). 16. every one . . . left—(Lsalah 66. 19, 23.) God will conquer all the foes of the Cliurcli. .Some He will destroy, otliers He will bring into willing subjection, from year to year—lit., "from the sufficiency of a year in a year." feast of tabernacles—Tlie other two great yearly leasts, passover and pentecost, are not specified, because, tlieir antitypes having dome, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost 2000 years of their dispersion. So it was kept on their return from the Babylonian dispersion (Nehemiah 8. 14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem ( Matthew 21. 8); a pledge of His return to His capital to reign (cf. Leviticus
teaches us to wait the lord's own time (Matthew 24. 30). not day, iior nJglit—answering to " not . . . clear nor . . .
' (u.6j; not altogether daylight, yet not the darkness
tlurk
of night, at evening . . . shall be light— towards the
close of this twiliglitlike time of calamity "light" shall
spring up (Psalm 97. 11; 112. i; Isaiah 30. 2U; GO. 19, 20). 8. lU-lng waters—(Ezekiel 47. 1 ; Joel 3. 18.) former sea—
u e., the front, or east, which Orientalists face in taking the points of tlie compass; the Dead Sea. hinder sca-
the west or Mediterranean, summer . . . winter—neitiier
dried up by heat, nor frozen by cold; ever flowing. 9. King over all . . . earth—Isaiah 54. 5 implies that tliis
Is to be the consequence of Israel being again recognized by God as His own people (Daniel 2. 44 ; Revelation 11. 15). one Lord . . . name one—Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manijesta-
tion of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one
23. 34, 39, 40, 42; Revelation 7. 9 ; 21. 3). A feast of peculiar joy (Psalm 118. 15; Hosea 12. 9). The feast on which Jesus gave the invitation to the living waters of salvation
in spirit already, even as God is one (Ephesians 4. 3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (John 17. 21, 23). Then shall there be "a pure language,
(" Hosanna," save us now, was tlie cry, Matthew 21. 9; cf. Psalm 118. 25. 26) (John 7. 2, 37). To the Gentiles, too, it will be significant of perfected salvation alter past wanderings in a moral wilderness, as it originallj' commemorated the ingathering of the harvest. The seed-time of tears shall then have issued in the harvest of joy. [Moore.] "All
that all may call upon the name of the Lord witli one con-
sent" (Zephaniah 3. 9). The Son too shall at last give up His mediatorial kingdom to the Father, when the pur-
poses for which It was established shall have been accom-
plished, "that God maybe all in all" (1 Corinthians 15. 24). 10. turned—or, "ciiauged roundabout:" lit., to makeacir-
tlie nations" could not possibly in person go up to the feast, but they may do so by representatives. 17. no rain —including every calamity which usually follows in the East fiKim want of rain, viz., scarcity of provisions, famine pestilence, <fec. Rain is the symbol also of God's favour (Hosea 6. 3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (Revelation 20. 7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than tlie Jews go as mi-ssionaries to the Gentiles (Isaiah 2. 2 ; Micah 5. 7). However, Isaiah 66. 19 may imply the converse. 18. if . . . Egypt go not up—specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment whicl Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague, &c. Because the guilty are not alfected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). Psalm 105. 32 mentions " rain" in Egypt. But it is not
cuit. The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Isaiah 40. 4). from Geba to Riiumon—Geba (2 Kings 23. 8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Joshua 15.32), the south border of Judah; not the Rimmon north-east of Michmash. " The plain from Geba
to Rimmon" (<. e., from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea
of Tiberias to the Elanitic Gulf of the Red Sea. it shall be lifted up-^iz., Jerusalem shall be exalted, the hills
all round being lowered (Micah 4. 1). inhabited In her place—(Ch. 12. ti.) from Benjamin's gate—leading to tlie
territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (2 Kings 14. 13). the ftrst gate —west of the city. [Gkotius.] "The place of," &c., im-
plies that the gate itself was then not in existence. " The
old gate" (Nehemiah 3. 6). the corner gate—east of the
city. [Grotius.] Or the "corner" joining the north and west parts of the wall. [Villalpandus.] Gbotius thinks "corners" refers to the towers there built (of. Margin, Zephaniah 8. (i). tower of Hananeel—south of the city, near the sheep-gate (Nehemiah 3.1; 12.39; Jeremiali
tlieir main source of fertility. 19. punishment- /i7., «j7i;
1. e., punishment for sin. 30. shall there be upon the bells—W2., this inscription, " Holiness to the Lord," the same as was on the mitre of the liigh priest (Exodus 28.
31.38). [Gbotius.J king's winepresses — (Song of Solomon 8. 11.) In the interior of the city, at Zion. [Guo-
TIUS.J H. no more utter destruction—(Jeremiah 31. 40. >
30). This implies that all things, even tlie most common, shall be sacred to Jehovah, and not merely the things whicli under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells are found represented on the walls of Sennacherib's palace at Koyunjik attached to horses, pots . . . like
Lit., no more curse (Revelation 22.3; cf. Malachi 4.6),
for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Isaiah 65. 20-22), peace (Isaiali 2. 4), honour (Isaiah 60. 14-16), r.^hteous government (Isaiah W. 14; 60. 18). Judgment, as usual, begins at the house Of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Romans 8. 21). [Auberlen.] 13. Punishment on the foe, the last Antichristian confederacy (Isaiah 59. 18 ; 66. 24 ; Ezekiel 38., 39. ; Revelation 19. 17-21). A living death : the corruption (Galatians 6. 8) of death combined in ghastly union with the conscious sensibility of life. .Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body. 13. tumult—consternation (ch. 12. 4; 1 Samuel 14.
. . . bowls — the vessels used for boiling, for receiving ashes, Ac, shall be as holy as the bowls used for catching the blood of the sacriflcig,! victims {Note, ch. 9. 15; 1 Samuel
2. 14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for tlie marriage feast of the Lamb will be celebrated in heaven (Revelation 19.), and on earth it will be a .Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Isaiah 1. 26 ; Ezekiel 45). [Roos.] 31. every pot—even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things aud per-
15, 20). lay hold . . . on . . . hand of . . . neighbour Instinctively gra.sping It, as if thereby to be safer, but in vain. [Menochius.] Rather, in order to assail " liis neighbour ' [Calvin] (Ezekiel 38. 21). Sin is the cause of
all quarrels on earth . 1*. will cause endless quarrels in liell (James 3. 15, 16). 14. Judah . . . fight at Jerusalem—
The Prophet Complaineth oj MALACHI 1. IsraeVs Irreligiousness and Profaneness.
Bons to Jehovah, take of tliem—as readily as they would take of the pots of the temple itself, wliatever number they wanted for sacrifice, no . . . Canaanite—no unclean or ungodly person (Isaiah 35. 8; 52. 1 ; Joel 3. 17). C;f. as to the final state subsequent to the millennium, Revelation
21. 27; 22. 15. Maurer not so weH translatex "merchant" here, as in Proverbs 31. 24. If a ni.an would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worshtp. [Mooke.]
MALACHI.
Malachi forms the transition-link between the two dispensations, the Old and the New, " the skirt and boundarj of Christianity" [Tertullian], to which perhaps is due the abrupt earnestness which characterizes his prophecies. His very name is somewhat uncertain. Malachi is the name of an ofHce, rather than a person, " my messenger,"' and as such Is found, ch. 3. 1. LXX. favours this view in ch. 1. 1, translate, not " by Malachi," but "by the hand of His messenger" (cf. Haggai 1. 13). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament. The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authorities not regarded as a proper name. The analogy of the headings of other prophets, however, favours the common view that Malachi Is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (ch. 1. 10 ; 3. 1-10). Both alike censure the abuses still unreformed (Nehemiah 13. 5, 15-22, 23-30), the profane and mercenary character of the priests, the people's marriages contracted with foreigners, and the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich. Nehemiah 6. 7 implies that Nehemiah was supported by prophets .n his work of reformation. The date thus will be about 420 b. c, or later. Both the periods after the captivity (that ol Haggai and Zechariah, and that of Malachi) were marked hy royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It Is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of 50,000 settled with Joshua and Zerubbabel In Palestine (Ezra 2. 64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezra 9. 6-15; Nehemiah 1. 3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city—a work efTected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century b. c. ; i. e., the "seven weeks" (Daniel 9.25) put in the beginning of the "seventy" by themselves, to mark the fundamental difl'erence between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixtytwo weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes, who allowed Ezra to go to Jerusalem, 457 b. c, in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; whilst Nehemiah did the outer work of rebuilding the city and restoring the national polity. [Aubkrlkn.] Vitrinqa makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 b. c, the date of Artaxerxes' death (Nehemiah 13. 6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. Mooke distinguishes six portions: (I.) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (ch. 1. 1-6). (II.) The priests are reproved for neglect and profanation (ch. 1. 0 to ch.
2. 9). (III.) Mixed marriages, and the wrongs done to Jewish wives are reproved (ch. 2. 10-16). (IV.) Coming of Messiah and His forerunners (ch. 2. 17 to ch. 3. 6). (V.) Reproof for tithes withheld (ch. 3. 7-12). (VI.) Contrast between the godly and the ungodly at the present time, and in the future Judgment; exhortation, therefore, to return to the law (ch. 3. 13 to ch. 4. 6).
The style is animated, but less grand, and the rhythm less marked, than In some of the older prophets. The canonicity of the book is established by the references to it in the New Testament (Matthew 11. 10; 17. 12; Mark
1. 2; 9. 11, 12; Luke 1. 17; Romans 9. 13).
men ; nay, even above the other descendanlfi of Abraham and Isaac. Such gratuitous love on my part called for love on yours. But the return ye make is sin and dishonour to mo. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [Menochids] (Deuteronomy 7. 8; Hosea 11. 1). WUereln
Ver. 1-14. God's Love: Israel's Ingratitude: Tub Priests' Mercenary Spirit: A Gentile Spiritual Priesthood shall Supersede them. 1. bnrden— heavy sentence, to Israel—represented now hy tl)e two tribes of Judah and Benjamin, with Individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, Ezra 7. 10. Cf. 2 Chronicles 21. 2, ".Tehoshaphat king of Israel," where Judali, rather than the ten tribes, is regarded as the truest representative of Israel (cf. 2 Chronicles 12. 6; 28. 19). Malaclil—see Introduc-
Iiiast thou loved ust—In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was Insensiljility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it
tion. God sent no prophet after him till John Baptist, tlie forerunner of Christ, in order to enfiame His people with the more ardent desire for Him, the great antitype and
is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufi%rlugs to their proper cause, their own sin, impiously
I'ulIUler of prophecy, ft. I have loved you—above other 730
MALACni II.
IsraeFa Irreligiou^ness and Proja/tieneu.
The Prophet Complaineth of
offered by you the oirerlng with which ye put off QoH (see Leviticus 22.22,21). Is It not evil T-^Mauker tran»- lates, "There is no evil," in your opinion, in such an ottering; it is quite good enough for sucli a purpose. 9. now . . . beseech God that he will be gracious—Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you ? Far from it. this hath been by your means lit., hand. These contemptible ofl'erings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (cf. v. 8, 10)? "Accept thy person"
accuse God of indifference to their welfare. [Moobb.] Thus the four first verses form a fit introductiou to the whole prophecy. Was not Esau .Tacob's brother 1 and so, fis far as dignity went, as much entitled to God's favour as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favour (Romans 9. 13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God Is the only ground on which He bestows on one favours withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man. [Mooke.] Jehovah illustrates His condescension and patience in arguing the case with them. 3. bated not positively, but relatively ; f. e., did not clioose him out to be the object of gratuitous favor, as I did Jacob
(" face"), r. 8. answers to "regard your persons," in this verse. 10. Who . . . for naught—Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (1 Corinthians 9. 13). Drusius and Maurer translate, "Would that there were absolutely some one of you who would shut the doors of the temple (f. e., of the inner court, in wliich was the altar of burnt offerings), and that ye would not kindle fire on my altar in vain !" Better no sacrifices tlian vain ones (Isaiah 1. 11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims. [Calvin.] II. For—Since ye Jewisli priests and people "despise my name" (v. 6), I shall find others who will magnify it (Matthew 3. 9). Do not think I shall have no worshippers because I have not you; for from the east to the west my name shall be great among the Gentiles (Isaiah 66. 19, 20), those very peoples whom ye look down upon as abomin-
(of. Luke 14. 26, with Matthew 10. 37; Genesis 29. 30, 31; Deuteronomy 21. 15, 16). laid hla mountains . . . -vraste i. e., his territory which was generally mountainous. Israel was, it is true, punished by the Clialdeans, but Edom has been utterly destroyed; viz., either by Nebuchadnezzar [Rosenstuller], or by the neighbouring peoples, Egypt, Ammon, and Moab [Josephus, An-
liquilies, 10.9, 7; Maurkb] (Jeremiah 49. 18). dragonsjackals [MooRE] (cf. Isaiah 13). Maurer translates, "Abodes of the wilderness," from an Arabic root to stop, or abide. English Version is better. 4-. Whereas But if Edom say. [Maurer.] Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate his gratuitous love to Israel, rather than to Edom. border of wlcltednes*—a region given over to the curse of reprobation. [Calvin.] For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still " the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain, the Lord hath Indignation—" the people of my curse" (Isaiah .34. 5). 5. from the border of Israel—Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to " magnify the Lord," acknowledging that Jehovali has shown to you a gratuitous favour not 6hown to Edom, and so ought to be especially "magnified from the borders of Israel." 6. Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him ? If the priests, as they profess, regard Him as their Father (Isaiah 63. 16) and Master, let them show the reali ty of their profession by love and reverential fear (Exodus 20.
able, pure offering—not "the blind, the lame, and the sick," such as ye offer (v. 8). "In every place." implies the catholicity of the Christian Church (John 4. 21, 23; 1 Timothy 2. 8). The "incense" is figurative of prayers (Psalm
141. 2; Revelation 8.3). "Sacrifice" is used metaphorically (Psalm 51. 17 ; Hebrews 13. 10, 15, 16 ; 1 Peter 2. 5, 12). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted ; it, like prayer, la a spiritual offering, accepted through the literal offering of the " Lamb without blemish," once for all slain. 12. Renewal of the charge in v. 7. fruit . . . meat—the offerings of the people. The "fruit" is the produce of the
altar, on which the priests subsisted. They did not literally say. The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead t he people
to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them. 13» what a weariness Is It I—Ye regard God's service as irksome, and there-
fore try to get it over by presenting .the most worthless
offerings. Cf. Micah 6. 3, where God challenges His people
to show wherein is the "weariness" or hardship of His
service. Also Isaiah 43. 22-24, wherein He shows that it is they who have "wearied" Him, not He who has wearied them, snuffed at—despised. It^the table of the Lord, and the meat on it (y. 12). tom-^i2., by beasts, whicli it was not lawful to eat, much less to offer (Exodus 22. 31). thus . . . ofterlrt^—Hebrew, "mincha;" Vae unbloody offering of fiour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable. 141. deceiverhypocrite. Not poverty, but avarice was the cause of their mean offerings, male—required by law (Leviticus
12; Luke 6.46). He addresses the priests, because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name." Wherein have we despised? (So.—The same captious
spirit of self-satisfled insensibility as prompted their question (v. 2), " Wlierein hast thou loved us 7" Tliey are blind alike to God's love and their own guilt. 7. yc
offer, &c.—God's answer to their challenge («. 6), " 'Wherein have we despised ?" &c. polluted bread viz., blemished
sacrifices (v. 8, 13, 14 ; Deuteronomy 15. 21). So " the bread of thy God" is used for "sacrifices to God" (Leviticus 21.8). polluted thee— J. e., offered to thee "polluted bread." table of the Lortl—1. e., the altar (Ezekiel 41. 22) (not the table of shewbread). Just as the sacrificial flesh is called "bread." contemptible (v. 12, 13.) Ye sanction tlie niggardly and blemished offerings of the people on the altar, to gain favour with them. Darius, and probably his suc-
1. 3, 10). great King—(Psalm 48. 2; Matthew 5. 35.) my name . . . dreadful among . . . heathen — Even the heathen dread me because of my judginents ; what a reproach this is to you, my people, who fear me not {v. 6) I Also it may be translated, "shall be feared among," &c.; agreeing with the prophecy of the call of the Gentiles
(V. 11).
cessors, had liberally supplied them with victims for
sacrifice, yet they presented none but the worst. A cheap
"Ver. 1-17. Reproof of the Priests fob "Violatinq THE Covenant; and the People also for Mixed MabRiAGES AND UNFAITHFULNE.S3. 1. for you—The priests
religion, costing little, is rejected by God, and so is worth nothing. It costs more than It Is worth, for it is worth nothing, and so proves really dear. Qod despises not the widow's mite, but he does despise the miser's mite. [MooBE.] 8. Your earthly raler tronld feel insulted, if
in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas thay encoor-
37»e Priests Reproved/or Neglect, MALACHI II. and the People fo: Idolatry, etc.'
13.29). 9. Because ye do not keep tiie condition of the covenant, I will not fulfil the promise, partial in th« law—iaving respect to persons rather than to truth in the interpretation and administration of the law (Leviticus
aged and led them Into sin. Ministers cannot sin or suffer aloue. Tliey drag down others with tliem if they fall. [Moore.] 2. lay ... to heart—my commands, send a curse—rather, as Hebrew, " the curse ;" viz., that denounced in Deuteronomy 27. 15-26 ; 28. 15-68. curse your blessings —turn the blessings you enjoy into curses (Psalm lOli. lo). cursetl them Hebrew, them severally ; i.e.,1 have cursed each one of your blessings. 3. corrupt, &c. lit., "rebuke," answering to the opposite prophecy of blessing
19. 15). 10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewisli wives. 10. Have we not all one father J—Why, seeing we all have one common origin, " do we deal treacherously against one anot?ier" ("His brother" being a general expression implying that all are " brethren" and sisters as children of the same Father above (1 Thessalonians 4. 6), and so including the wives so injured)? viz., hy putting away our Jewi.sh wives, and taking foreign women to wife (cf. v. 14 and V. 11; Ezra 9. 1-9), and so violating "the covenant" made by Jehovah with " our fathers," by wliicli it was or» dained that we should be a people separated from the other peoples of the world (Exodus 19. 5; Leviticus 20. 24,
(eh. 3. 11), "I will rebuke the devourer." To rebuke the seed is to forbid its growing, your—^iZ., "/or you ;" i. e., to j'Our hurt, diuig of . . . solemn feasts—The dung in the maw of the victims sacrificed on the feast-days ; the maw was the perquisite of the priests (Deuteronomy 18. 3), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw. one sliall take you away with It i. e., ye shall be taken away with it; it shall cleave to you wherever ye
26; Deuteronomy 7. 3). To intermarry with tlie heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of tlie heathen. The "one Father" is Jehovah (Job 31. 15; I Corinthians 8. 6; Ephesians 4. 6). "Created us:" not merely physical creation, bat "created us" to be His peculiar and chosen people (Psalm 102. 18; Isaiah 43. 1; 45. 8; 60. 21; Ephesians 2. 10). [Calvix.] How marked the contrast between the honour here done to the female sex, and the degradation to which Oriental females are generally subjected ! 11. dealt treaclierously —viz., in respect to the Jewish wives who were put away
go. [MooKE.] Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (1 Kings 14. 10; of. Jeremiah 16. 4; 22. 19). 4. ye shall know—by bitter experience of consequences, that
it was with this design I admonished you, in order "that my covenant with Levi might be" maintained ; i. e., that
it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [Maurer] (cf. v. 5, (>). Malachi's function was that of a reformer, leading back the priests and people to the law (ch. 4. 4). 5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (cf. Numbers 25. 11-13, Pliinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Numbers 25. 13, " everlasting priesthood." "Peace" is specified both here and there. Matjeer thus explains it; the Hebrew is, lit., "My covenant was with him, life and peace (to be given him on my part), and I gave them to him : (and on his part) fear (i. e., reverence), and he did fear me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; tlie
{v. 14 ; also v. 10, 15, 16). profaned the holiness of . ."
Lord— by ill-treating the Israelites (viz., the wives), who were set apart as a people holy unto the Lord: "the holy seed" (Ezra 9. 2; cf. Jeremiah 2. 3). Or, " tlie holiness of tlie Lord" means His holy ordinance and covenant (Deuteronomy 7. 3). But " which He loved," seems to re-
fer to the holy people, Israel, whom God so gratuitously loved (cli. 1.2), without merit on their part (Psalm 47. 4). married, &c. — (Ezra 9. 1, 2; 10. 2; Nehemiah Vi.2S, &c.) daughter of a strange god—women wor.sbipping idols: as the worshipper in Scripture is regarded in the relation of a child to a father (Jeremiah 2. 27). 13. master and . .*. scholar—;«.," him that watcheth and him tliat answereth." So " wakeneth" is used of the teacheror " master" (Isaiah 50. 4); masters are watchful in guarding their scholars. The reference is to the priests, wlio ought to Iiave tauglit the people piety, but who led them into evil. "Him tliat answereth" is the scholar who has to answer the questions of his teacher (Luke 2. 47). [Grotius.] The Arabs have a proverb, " None calling and none an.'swering," i. e., there being not one alive. So Gesenius explains
latter, the condition, and Levi's steadfastness to it (Deuteronomy 33. 8, 9). The Jewish priests self-deceivingly claimed the privileges of the covenant, whilst neglecting the conditions of it, as if God were bound by it to bless them, whilst they were free from all the obligation which
It imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace;" for the keeping of God's law is its own reward (Psalm 19. 11). 6. law of truth was In his mouth—He taught the people the truths of the law in all Its fulness (Deuteronomy 33. 10). The priest was the ordinary expounder of the law; the prophets were so only on special occasions, iniquity . .
it of the Lovite watches in the temple (Psalm 134. 1), one watchman calling and another answering. But the scholar
is rather the people, the pupils of the priests " in doing this," viz., forming unions with foreign wives. " Out of the tabernacles of Jacob" proves it Is not the priesis alone. God will spare neither priests nor people who act so. him tltat oflfereth—His offerings will not avail to shield him from the penalty of his sin in repudiating his .lewisli wife and taking a foreign one. 13. done again "a second time:" an aggravation of your offence (Nehemiah 13. 23-31), in that it is a relapse into the sin already cheeked once under Ezra (Ezra 9. 10). [Henderson.] Or, "the second time" means this: Your first sin was your blemished offerings to the Lord: now "again" is added your sin towards your wives. [Calvin.] covering . . . altar . . . with tears—slied by your unofl'endiug wives, repudiated by you that ye might take foreign wives. Calvin makes the "tears" to be those of all the people oa perceiving their sacrifices to be sternly rejected by God. 14. Wherefore I — Why does God 1-eject our olleringsf Lord . . . witness between tliee and . . . wife—(so Genesis 31. 49, 50.) of tliy youth—The Jews still marry vei-y young, the husband often being but thirteen years of agev the wife younger (Proverbs 5. 18 ; Isaiah 51. 6). »vife of thy covenant—not merely Joined to thee by the marriage covenant generally, but by the covetumt between God andt Israel, the covenant people, whereby a sin against a wife, a daughter of Israel, is a sin agalust God. [Mookis.]
not found—no injustice in his Judicial functions (Deuteronomy 17.8, 9; 19.17). walked with me—by fuitli and obedience (Genesis 5.22). in peace— viz., the "peace" which was the fruit of obeying the covenant (v. 5). Peace with God, man, and one's own conscience, is the result of " walking with God" (of. Job 22. 21 ; Isaiah 27. 5; James 3.
18). turn many . . . from Iniquity— both by positive precept and by tacit example "walking with God" (Jeremiah 23. 22; Daniel 12. 3; James 5. 20). t. In doing so (u. G) he did liis duty as a priest, " for," &c. knowledge—of l lie law, its doctrines, and positive and negative precepts (Leviticus 10.10, 11; Deuteronomy 24.8; Jeremiah 18. 18; Haggai 2. 11). the law—t. e., its true sense, messenger of . . . liord—the interpreter of His will; cf. as to tlie prophets, Iliiggal 1.13. So ministers are called "ambassadors of Christ" (2 Corinthians 5.20); and the blsliops of the seven churches in Revelation, "angels" or messengers (cf. Galatians 4. 14). 8. out of the way— i. e., from the covenant, caused many to stunible—by scandiilaus example, tlie worse Inasmuch as tlie people looli up to you as ministers of religion (1 Samuel 2. 17; Jeremlali 18.
15; Matthew 18. 0; Luke 17. 1). at the law— i. e., In respect to the observances of the law. corrupted . . . covenant —made it of none effect, by not fulfilling its conditions, Rud 80 forfeiting Its promises (Zecharlah 11. 10; Nehemlah
Heproof of the People for Adultery, etc. MALACHI III. The Coming of Christ Foretold,
unbelief will not prevent my keeping my covenant, and bringing to pass in due time that which ye say will never be fulfilled. I wll! send ... he shall come—The Father sends the Son: the Son comes. Proving the distinctness of personality between the Fatlier and the Son. my messenger—John the Baptist; as Matthew 3.3; 11.10; Mark 1. 2, 3; Luke 1. 76; 3. 4; 7. 26, 27; John 1. 23, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (Isaiah 40. 8-5). Perhaps also, as IIenoSTENBERG thluks, "messenger " Includes the long line of prophets headed by Elijah (whence his name is put in ch.
' the covenant of God" (Proverbs
Marriage also Is called
2.17), and to it tlie reference may be (Genesis 2. 2i; Matthew 19.6; 1 Corinthians 7.10). 15. Maurek and Heng8TEXBEKO explain the verse thus: The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah, his lawful wife;
to this JIalachi says now, "No one (ever) did so in whom there was a residue of Intelligence (discriminating between good and evil); and what did the one (Abraham, to whom you appeal for support) do, seeking a godly seed?" His object {viz., not to gratify passion, but to obtain the seed promised by God) makes the case wholly inapplicable to defend your position. Mooke (from Fairbairn) better explains, in accordance with u. 10, "Did not He make (us Israelites) one? Yet He had the residue of the Spirit (t. e., His isolating us from other nations was not because thei-e was no residue of the Spirit left for the restof the world). And wherefore (t. e., why then did He thus iso-
4. 5 as a representative name), and terminating in John, the last and greatest of the prophets (Matthew 11. 9-11). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in liimself all the scattered lineaments of previous prophecj' (henceChrist terms him "much more tlian a prophet," Luke 7. 26), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance ; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's " messenger." Hence the oldest and true reading of Mark 1. 2 is, "as it is written in Isaiah the prophet;" the difficulty of which is. How can the prophecy of Malachi be referred to Isaiah ? The explanation is, the passage in Malachi rests on that in Isaiah 40. 3, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection, the Lord Ha- ^do)i In Hebrew. The article inarlis that it is Jehova^ (Exodus 23. 17; 34. 23; cf. Joshua 3. 11, 13). Cf. Daniel 9. 17, where the Divine Son is meant by " for the Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself: "I will send . . . before me," adding, "the Lord . . . shall . . . come;" so that the Lord must be one with the " me," i. e.. He must be God, "6e/ore" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one aiiotiier. He also comes to the temple as "His temple:" marking His Divine lordship owr it, as contrasted with all creatures, who are but " servants in" i t (Hiiggai 2. 7 ; Hebrews