Bible Commentary (1871–1879 Edition) (continued)
The Vision, of the Four Chariots, ZECHARIAH VI. and that of the Ckowning of Joshud,
Providence towards the Gentile nations whicli had been more or less brouglit into contact with Judea; especially In punishing Babylon. Cf. v. 8 (" the north country," i. e., Babylon) ; ch. 1. 15 ; 2. 6. The number " four " Is specified not merely in reference to tlie four quarters of the horizon (implying universal judgments), but in allusion to the four world-kingdoms of Daniel, frem between two monntains—the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Ziou and Moriah, where the Lord is (ch. 2. 10), and whence He peuds forth His ministers of judgment on tlie heathen. [Maukee.] The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gontile worldpowers. The chariot is the symbol of war, and so of j udgments. of brass—the metal among the ancients representing hard solidity; so the Immovable and resistless firmness of God's people (cf. Jeremiah 1. 18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly
Babylon, Medo-Peisia, and Grseco-Macedonia, viz., to punish finally the last great foe of Israel, the final form assumed by the fourtli world-kingdom, Rome, which is to continue down to the second advent of Clirist. Hence they " walk to and fro thiouih tlie earth," counterworking Satan's " going to and lio in tlie earMi"(Job 1.7; 2 Thessalonians 2. 8, 9; 1 Timothy-). 1), in connection with the last awful development of tlie fourtli world-kingdom. Tlieir " fleetness " is needed to oouuteiact his restless activity ; their red colour i mplies the final great carnage (Ezeklel 39; Revehitiou J9. 17, 18,21). 8. north . . . quieted . . . my spirit—t. e., caused my anger to rest {Margin, Judges 8.
3 ; Ecclesiastes 10. 4 ; Ezekiel 5. 13 ; 16. 42). Biil>y ion alone of the four great world-kingdoms had in Zecliariali's time been tinally punislied ; tlie re fore, in its case alone does God now say His anger is salistted; the others had as yet to expiate their sin, tlie fourtli has still to do so.
9-15. Ninth Vision. The Crowning or Joshua. The double crown is placed on Joshua's head, symbolizing that the true priestliood and the kingdoiii shall be conferred on the one Messiali. Cf. Hebrews 6. 20; 7. 1-21, on Melchizedek, who siniilarly combined the kingdom and priesthood as type of Messiah. 10. Take of them of the captivity—Take silver and gold (v. 11) Jro?n tlieni. Tlie three named came from Babylon (where some of the ex.- till the fit time, as it were between lofty mountaitis ; the chariots are tlie various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to tlie number of the " olive trees" (ch. 4. 3) ; the allusion to tlie " two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be tlie MedoPersian kingdom, represented by the " two horns" (Daniel iled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in v. II, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiaii shall appear. Heldai—meaning robust. Called //cew below. Tobijnit—
8. 3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times. !8. red—Implying carnage, black—repre-. scnting sorrow; also famine (Revelation 6. 5, G; cf. ch. 1. 8). 3. white—implying |oy and victory. [Calvin.] grizzled —piebald. Implying i mixed dispensation, partly prosperity, partly ad'ven; ,y. All four dispensations, tliougli various in character to the Gentile nations, portended alike good to God'f. people, bay—rather, "strong" or "fleet;" so Vulgate. [Gesenius.] The horses have this epithet, whose part it was to "walk to and fro through the earth" (v. 7). However, LXX. and Chaldce agree with English Version In referring the Hebrew to colour, not strength. 4. The propliet humbly and teachably seeks instruction from God, and therefore seeks not in vain. 5. four spirits of tlie heavens— heavenly spirits who "stand before Jehovah" to receive God's commands (cli.
t. e., the goodness of God. Jcdaiah—i. e., God knoxvs. vvliicli are come from Babylon— This clause in tlie Hebrew comes after "Josiah son of Zcphaniali." Therelore, Moore thinks Josiah as well as the tliree "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English T7riion is right; qr Maurer, "Josiah son of Zeplianiah, to whom they are come (as guests) from Babylon." the same day—No time was to be lost to mark <he signitlcancy of their coming from afar to offer gifts to L'le temple, typilying, in the double crown made of tlieir gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as tlie true king and priest. 11. The high priest wore a crown above the mitre (ch. 3.5; Leviticus 8.9). Messiah shall wear many crowns, one surmounting the other (Revelation 19. 12). It was a thing before unknown in the Levit-
4. 14; 1 Kings 22. )J; Job 2. 1; Luke 1. 19) in heaven (of which Zion is th« counterpart on earth, Note, v. 1), and proceed with cha lot speed (2 Kings 6. 17; Psalm 68. 17) to execute them on earth in its four various quarters (Psalm ical priesthood, that the same person should wear at once the crown of a king and that of a high priest (Psalm 110.
4; Hebrews 5. 10). Messiah shall be revealed fully In this twofold dignity when He shall "restore tlie kingdom to Israel " (Acts 1. 6). 13. Behold the man viz., shall arise. Pilate unconsciously spa'ke God's will concerning Him, "Behold the man" (John 19. 5). The sense hero is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah al)out to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character. Branch— (i\'o<t', ch. 3.8; Isaiah
104. 4; Hebrews 1. 7, 14). [Pembellus.] Or, the secret impulses of God which emanate from His counsel and providence ; the prophet implies that all the revolutions in the world are from the Spirit of God, and are as it were His messengers or spirits. [Calvin.] 6. north country Babylon (Note, Jeremiah 1. 14). The north is tlie quarter specified in particular whence Judah and Israel are hereafter to return to their own land (ch. 2. 6; Jeremiah 3. 18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the
4. 2; Jeremiah 23. 5; 83. 1.5). he shall grow up outof Itis place—retaining the image of a " braiicli ;" "He shall sprout up from His place," t. e., the pltice peculiar to Him : not merely from Bethlehem or Nazareth, but by his own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, " from under Himself," or "from (of) Himself." [Calvin.] Moore makes it refer to his growing lowly in hi-i place of obscurity, "as a tender plant and a root out of a dry ground" (Isaiah -53.2), for thirty years unknown except as the reputed son of a carpenter. Maureb translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (cf. Exodus fifth year of his reign (two years after this prophecy) for revolting. [Henderson.] Tlie " white" go after the "black" horses to the same country ; Jm;o sets being sent to it because of Its greater cruelty and guilt in respect to Judea. The white represent Darius' triumphant subjugation of
It. [Moore.] Ra.ther, I think, the white are sent to victoriously subdue Medo-Persia, the second world-kingdom, lying In the same quarter as Babylon, viz., nortli. grizzled. . toward the south i. e., to Egypt, the other great loe Of God's people. It being a part of the Grceeo-Miicedonian kingdom, stands for the whole of it, the tliird workl-liingdom. T. bay—rather, "the fleet" (or "strong"). As tiie "red" are not otherwise mentioned, the epithet " fleet"
the Hebrew for "bay" ought to be trans Uiled) In v. 3 seems to apply to all four, and here especially to the red. Their office is to complete hereafter the work already In part executed by the previous three who have stilled
10. 23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now. build tl»c temple—The promise of the future true building of the spiritual temple hj
723,
Chritl the Branch Typified. ZECIIAEIAH VII. Fasting Heproved by Zechariah.
Messiah vMatthew 16. 18; 1 Corinthians 3. 17; 2 Corinthians 6. 16; Ephesians 2. 20-22 ; Hebrews 3. }) is an eiirnest to assure the Jews, that the material temple will bv built by Joshua and Zerubbabel, in spite of all seeming obsta-
57. 19). build in Jhc leiuple—Christ "builds the temple"
(11.12,10; Hebrews S. 3, 4;: His people " liuild in the tem-
])le." Cf. Hebrews 3.2, " Mo.ses in His house." ye shall know, itc—when the event correspoiiils to tire prediction
(cll. 2. 9; 4. 9). this shall come to pass, if yc . . . obey, Ac.—To the Jews of Zechariali's day a slinuilus is given to diligent prosecution of the temple liuilding, tlie work which it was meanwhile their duty to lulfll, relying on the hope of the Messiah about afterwards to glorify it. The completion of tlie temple shall "come to pass," if y<) diligently on your part "obey the Lord." It is not meant tlat their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. Tliey meanwhile are east away "branches" until they be "graffed" in again on the Branch and their own olive tree (eh. 38; 12. 10-12; Matthew cles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared In Israel under Messiali's superintendence (Ezekiel 40., 41., 42., 43). The repetition of the same clause {v. 13) gives emphasis to the statement as to Messiah's work. 13. bear tlie glory i. e., wear the insignia of the kingly glory, "the crowns" (Psalm 21.5; lOi 16; Isaiah 52. 13). Me himself shall bear the glory, not llioii, Joshua, though thou dost bear the crowns. The Church's dignity is In her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's lionse hung upon him" (Isaiah 22.24). sit—Implying security and permanence, priest . . . throne—(Genesis 11. IS; Psalm 110. 4; Hebrews 5. 6, 10; 6.20; 7). counsel of peace . . . between . . . both—Joshua and Zerubbabel, the religious and civil authorities co-operating In the temple typify the peace, or harmonious union, between both tlie kingly and priestly ol Hces. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty. [Jerome.] The peace of tlie Church, formerly sought for In the mutual "counsels" of the kings and the priests, who had been always distinct, sliali be I>erfectly ensured by the concurrence of the two offices in the one Messiah, who by his mediatorial priestliood purchases it, and by His kingly rule maintains it. ViTRiNGA takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be . . . peace between tlie Branch and Jehovah." [LtrDOVicxis de Dieu.] The other view is better, viz., "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that It Is the plan of infinite " wisdom," whence Messiah Is called "Counsellor" (Isaiah 9. 6; Epliesians 1.
23. 39; Romans 11. 16-24).
CHAPTER VII.
Ver. 1-14. II. DiD.\cTic Part, CHAPS 7., 8. Obedience, RATHER THAN FASTING, ENJOINED: ITS REWARD. 1. fourth year of . . . Darius—1\\ o years after tlie previous prophecies (ch. 1. 1, &c.). Chisleu—meaning torpidity, tlie state iu which nature is in November, answering to this month. 2. they . . . sent unto . . . house of God the Jews of the country sent to the liouse if God or congregation at Jerusalem. The altar was long since reared (Ezra
3. 3), thougli the temple was not completed till two years afterwards (Ezra 6. 15). The priests' duty was to give decision on points of the law (Deuteronomy 17. 9; Matthew
2.4). Beth-el is here used instead oi Beth-Jehovah, because the religious authorities, rather than tlie house itself (designated Beth-Jehovah next verse), are intended. The old Beth-ei had long ceased to be the seat of idol-wor. ship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (ch. 3. 7; Hosea 8. 1). Maurer makes the "house of God" nominative to "sent." Henderson makes " Beth-el" so. Sherexer—aa , Assyrian name meaning. Prefect of the treasury. Regcmmelech—meaning. The king's official. These names perhaps intimate the semi-heathen character of the inquir-
8, 11; Hebrews 6. 17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Luke 2. 14; Acts 10. 36; Ephesians 2. "13-17). It is only by being pardoned through His atonement and ruled ^y His laws, that we can find "peace." Tlie royal "throne" was always connected with the " temple," as is the case in the Apocalypse (Revelation 7. 15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation. [Roos.] Jesus shall come to effect, by His presence (Isaiah 11. 4 ; Daniel 7. 17), that which is looked for, in His absence, by other means in vain. He shall exercise His power mediatorlally as priest on His throne {v. 13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; tlierel'ore ers, which may also be implied in the name "Betli-el" (Hebrew for " house of God"), so notorious once for its calfworship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience, pray before the iMvA—lit., to entreat tlie face of, &c., i. e., to offer sacrifices, the accompaniment of prayers, to conciliate His favour (1 Samuel 13. 1"2). 3. slionld I weep lu the ftfth month—" I" represents hei'e tlie people of God
(cf. ch. 8. 21). This rather favours Maureh'.s view, taking "the house of God," the conffregation, as nominative to "sent." Tlieir hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in Itself) than about moral obedience. If,
It is limited, forming the dispensation in the fulness of times (Ephesians 1. 10), when God shall gather in one too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place all tilings in Christ, the final end of which shall be, " God to joy, for whicli there was more ciause than for grief, [I'EMBELLUS.] to the prophets—Haggai and Zechariah especially. The tenth day cf tlie fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jeremiah 52. 12-14). They ask. Should the fast he continned, now that the temple and city are being restored? separating myself—sanctifying myself by separation, not only from food, but from all defilements (cf. Joel 2.
all in all" (1 Corinthians 15. 24-28). 1*. the crowns Bhall be to Helem, &c. ... a memorial—deposited in the temple, to the honour of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antltypical king-priest, soon to come. Holem, the .same as Heldal above. So Hen (i. e., favour) is another name for Josiah {i.e., Qod fovnds) above. The same person often had two names. 15, they . . . far oUT shall bnild—Tlie reason why the crowns were made of jold received from afar, 11(2., from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiali, King of Israel. This, too, was included In the "peace" spoken of In V. 13 (Acts 2. a); Efihesians 2. 12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isaiah 60. 9) to the king of the Jews at Jerusalem is intended, lo be followed, secondly, by the conversion of tlie aent Ues from "far off" (ch. 2. H; 8. 22,23; Isaiah oo. 10; 724
16), as was usual in a solemn fast. 5. speak unto all—The question had been asked in the name of the people lu general by Sherezer and Regem-mi leeh. Thb self-imposed fast they were tired of, not having observed it in the spirit of true religion, seveiitli moatlt—Tills fast was iu memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2 Klngi
25, 26; Jeremiah 41. 1-3). did ye . . . fast unto mel— No; It wa,s to gratify your-selves in hyiiocritlcal will-worship. If it had been " unto me" ye would have "separated
Sin the Cause of Punishment. ZECHARIAH VIII. The Restoration of Jerus<dem.
4. So tranquil and prosperous shall the nation be, that wars shall no longer prematurely cut oS' the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest Ijlessings in tlie Jewish theocracy with its temporal rewards of obedience (Exodus 20. 12; Deuteronom,y 4. 40). Hence this is a leading feature in millennial blessedness (Isaiah 65. 20, 22). for very age lit., "for multitude of days."' 5. tooys and girls playing—implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jeremiah 6. 11 ; 9.21. 6. However impossible these things just promised by me seem to you, tliey are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate, and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced yourselves" not only from food, but from your sins (Isaiah
58.3-7). They falsely made the fast an end intrinsiciilly meritorious In itself, not a means towards God's glory in their sanctification. Tlie true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto me." Before settling questions as to tlie outward forms of piety (however proper, as in this case), tlio great question was as to piety itself; that being once settled, uU theiroutward observances become sanctified, being " unto the Lord" (Romans 14. 6). 6. did not ye eat for yourselves f
—lit., " Is it not j/e who eat?" t. e., it is not unto me and my glory. It tends no more to my glory, your feasting than your fasting. 7. Should ye not liear tlie words— rather, "Should ye not do the words," as their question naturally was as to what they should do (i'. 3); " hearing"
Is not mentioned till v. 12. The sense is. It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psalm 78.19, 20,41). these days— "of small things" (ch. 4. 10), when such great things promised seemed Incredible. Maurer, after Jerome, translates, " in those days;" t. e., If the thing which I promised to do in those days, seem " marvellous," &c. T. save my people from . . . east . . . west i. e., from every region (cf. Psalm its integrity. Had ye done so then, ye would have had no occasion toinstitute fasts to commemorate its destruction, for it would never have been destroyed (v. 9-14). [MacEER.] Or, as Margin, "Are not these the words" of the older prophets (Isaiah 58. 3; Jeremiah 14. 12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye jnust follow them In suffering. English Vei-sion is good sense: Ye inquire anxiously about the fasts, whereas ye ouglit to be anxious about hearing the lesson taught by tlie former prophets, and verified in the nation's punishment
50. 1 ; the " West" is lit., " the going down of tlie sun") to which they are scattered; they are now found especially' in countries west of Jerusalem. Tlie dispersion under Nebuchadnezzar was only to tlie east, viz., to Babylonia. The restoration, including a spiritual return to God (v. S), here foretold, must therefore be still future (Isaiah 11. 11, penitence and obedience are required rather tlian fasts, the plain—south-west of Jerusalem. They tlieii in-_ habited securely the region most unguarded. 9. spcaketli —implying that these precepts addressed to their ancestors were the requirements of Jehovali not merely then, but now. We must not only not hurt, but help our I'ellowmen. God is pleased with such loving obedience, ratlier than with empty ceremonies. 10. Imaglwe evil— i. c, devise evil. LXX. take It, Harbour not the desire of revenge (Leviticus 19. 18). " Devise evil against one another"
12; 43.5,6; Ezekiel 37. 21 ; Ainosy. 14, 15; also ch. 13.9; Jeremiah 30. 22; 31. 1, 33). 8. in truth—in good faith, both on their sideand mine : God being faithful to Hiseverlasting covenant and enabling them Ijy His Spirit to be faithful to him. 9-13. All adversities fornieriy attended them when neglecting to build the temple : but now God promises all blessings, as an encouragement to energy in the work, hands . . . strong—be of courageous mind (2 Samuel 16. 21), not merely in building, bul in general, as having such bright prospects (v. 13, &c.). these days—the time that had elapsed between the prophet's having spoken "these words" and the time (v. 10; cf. Haggai 2. 15-19) when they sot about in earnest restoring the temple, the propliets —Haggai and Zechariah himself (Ezra 5. 1, 2). The same prophets who promised prosperity at the foundation of the temple, now promised yet greater blessings hereafter. 10. bcfoi-e these days—before the time in which ye again proceeded with the building of the temple (v. 9), viz., at the time that the temple lay neglected, no hire for man is simpler (Psalm 36. 4; Micah 2. 1). 11. jmlled awny tlte shoulder— lit., "presented a refractory slioulder;" an Image from beasts refusing to bear the yoke (Margin, 'Nehemiah 9. 29). stopped . . . ears—(Isaiah 6. 10; Jeremiah 7. 26 ; Acts 7. 57.) 1!J. hearts . . . adamant—(Ezekiel
3. 9: 11. 19.) I.ord . . . sent in his Spirit by . . . prop Uets —t. e., sent by the former prophets inspired wUli His Spirit. therefore . . . greatwrath—(2Chronicles36. 16.) As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart bard as adamant, God brake their hard hearts witli judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to breakit. S.hecried—by hisprophets. theycrlcd—in their calamities. I . . . not hear—retribution in kind (Proverbs. . . beast i. e., no produce of the field to repay the labour of man and beast on it (Haggai 1. 6, 9, 10 ; 2. 16). neither. . . peace to him that went out or came in—(2 Chronicles 15. 5.) No one could in safety do his business at home or abroad, in the city or in the country, wiiether going or returning, because of the affliction — so sorely pressed were they by the foe outside. Mauker translates, " Because of the foe" (Ezra 4. 1). every one against . . . neighbour—There was intestine discord, as well as foes from without. 11. " But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon." [Jerome.] Henceforth I will bless you.
1. 24-26 ; Isaiah 1. 15 ; Micah 3. 4). 14. whirlwind—of wrath (Ntthum 1. 3). nations whom they knew not—foreign and barbarous, desolate after them—after their expulsion and exile. It was ordered remarkabl.v by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved lor tliem
gainst their return after seventy years, they laid . . . desolate—the Jews did so by their sins. The blame of their destruction lay with themselves, rather tlian with the Babylonians (2 Chronicles 36. 21). pleasant land Canaan. Lit., the land of desire (Jeremiah 3. 19).
1!J. seed . . . prosperous— i. e., shall not fail to yield abundantly (Hosea 2. 21, 22; Haggai 2. 19). Contrast with this verse Haggai 1.6,9-11; 2.16. dew—especially beneficial in hot countries where rain is rare. 13. a curse—As the heathen have made you anotlier name for a curse, wishing to their foes as bad a lot as yours (Jeremiah 24. 9?
CHAPTER VIII.
Ver. 1-23. Continuation of the SuBjFxrr in Chap. 7. After urging them to obedience by the fate of their fathers, he urges them toil by promises of coming prosperity, ti. Jealous for Zion—(Ch. 1. 14.) with great fury—against her oppressors. 3. 1 am returned-1. e., I am determined to return. My decree to that el Tect is gone forth. .Terusalcm
29. 18) ; so your name shall be a formula of blessing, so tliat tnen shall say to their friend. May thy lot be as happy as that of Judah (Genesis 48. 20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Micah 5.7; Zephaniah 3.20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah. 14. I thought— I determined, yon —i.e., your fathers, with whom ye are one; the Jewish. . . city of truth—i. e., faithful to her God, who is the God of truth (Isaiah 1. 21, 28; John 17. 17). Never yet fully fnlfl Ued, therefore still to be so. fl»c mountain of the I.<ord—(Isaiah 2. 2, 3.) holy mountain—(Jeremiah 31. 28.)