Zech. 8:3–8.

MCCXXXVII

AN EXHORTATION TO TURN TO GOD

Zech. 1:3–6.

Say thou unto them, Thus saith the Lord of Hosts; Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the Lord of Hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the Lord. Your fathers, where are they? and the prophets, do they live for ever? But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned, and said, Like as the Lord of Hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.

TO those who look for novelties, and enjoy nothing but deep and curious speculations, the words before us will appear uninteresting: but to those who love practical religion, they will convey sentiments and feelings worthy to be cherished by every child of man. It is a sickly taste that cannot relish them; and that minister who cannot find in them a proper subject for his discourse, must either labour in a more fruitful part of the Lord’s vineyard than any we are acquainted with, or have different views of Christian edification from those which we are accustomed to entertain. Men at this day, as well as in former ages, are departed from God; and need to be exhorted to “turn unto him” in newness of heart and life. They also need the same warnings and the same encouragements, as those did to whom the prophet spoke. We therefore, without thinking any apology necessary for the selection of so plain a subject, (from which nothing can be offered which is not already familiar to all your minds,) proceed to call your attention to this solemn address: in which you may notice,

I. A friendly exhortation—

The Jews, after their return from Babylon, had been extremely remiss in rebuilding their temple; but they were almost instantaneously wrought upon by the preaching of the Prophet Haggai to resume the work which had been intermitted: and on this account God sent them another prophet, who by his exhortations and instructions should encourage them to proceed, and keep alive the zeal which had been kindled in their minds. But where is there not remissness in the work of God? Where is there one who does not need the direction and encouragement here offered? O brethren, hear ye the direction; “Turn ye unto me, saith the Lord of Hosts”—

[We have all revolted, and turned aside from God: we have “all gone after vanity, and become vain:” we “have turned every one of us to his own way;” some after their vile lusts and passions; others after the world with all its cares and vanities; others in the more creditable, but not less fatal, way of self-righteous formality. But we should turn to the Lord, to him only, to him entirely, and with the whole heart. We should turn to him in a way of deep contrition for our past offences, of lively faith in the Lord Jesus Christ for mercy and forgiveness, and of unreserved obedience to his commandments. This is the way in which God expects us to turn unto him: and to this alone does he give any promise of a favourable acceptanceb.”]

Hear ye also the encouragement; “I will turn unto you, saith the Lord of Hosts”—

[God is alienated from us, as we are from him; and from us he turns, whilst in our unconverted state, with wrathful indignation. But, if we “turn to him, he will turn to us:” “if we draw nigh to him, he will draw nigh to us:” if we will call upon him in truth, he will hear, accept, and bless us. To the impenitent “he is a consuming fire:” but to the penitent, a Saviour and a friend. Search the inspired volume, search the annals of the whole world, and find, if you can, one mourning and believing penitent whom he cast out; or find, if you can, any limit to his mercy and grace. In “turning unto us” is implied not only a reversal of all the judgments which he had purposed to inflict upon us, but a communication of all that a Father’s love, and a Saviour’s grace can bestow—pardon, and peace, and holiness, and glory.

And here it will be proper to notice the frequent repetition of his name, “The Lord of Hosts.” Was that repetition without design? No: it is intended to impress on our minds, that, as the message is from him, so is the particular direction stamped with his authority, and the particular promise confirmed by his unchanging truth and faithfulness. It is in the name of the Lord of Hosts that we come; it is the word of the Lord of Hosts that we speak: it is the veracity of the Lord of Hosts that is pledged for its accomplishment.]

To this exhortation is added,

II. A salutary caution—

We are apt to follow the examples of our fathers, and to tread the path which they have trod before us. Not that we so readily conform to the practice of godly parents: their example, though not destitute of weight, finds more than a counterpoise in our evil passions, and in the conduct of those around us: but in justification of our own evil ways we are glad enough to plead the habits and authority of those who have gone before us. This however will be of no avail. Such examples form no precedent for us. The word of God is our rule: and according to that we must walk, regardless of all that others have done, or may do, to establish any other rule. Attend then to this salutary caution:

Walk not as your disobedient fathers have done—

[The generality of those who have gone before us have walked just as the great mass around us do at this time. But a state of worldliness, or sensuality, or carnal indifference was not therefore right, because they lived in it; nor is it therefore safe, because they died in it. In like manner, the conduct of our superiors at this day is no rule for us. If they truly and unreservedly obey the voice of God in his word, cleaving to the Lord Jesus Christ with full purpose of heart, and devoting themselves in body, soul, and spirit to his service, we may follow them: but even then we must not regard them as infallible: we must not follow even St. Paul himself any farther than he followed Christ: and whereinsoever they deviate from the path marked out for them by Almighty God, there we must choose the more perfect way, and adhere exclusively to that which unerring wisdom has prescribed to us, knowing no other rule than that of God’s commands.

Doubtless in dubious matters we would recommend much deliberation, and diffidence, and circumspection. We would not have young people setting up their judgment hastily against that of their superiors in age and station: for the young and inexperienced are apt to see things in a very partial light, and not to take a sufficiently comprehensive view of any subject; and hence they often err, when in their own judgment they are most confident that they are acting right. But still the word of God must be your rule: you must try every thing by that standard: if what you see, or what is recommended to you, be evidently contrary to that, you must not do it, though it be sanctioned by the authority of the whole world: nor, if a line of conduct be clearly and undoubtedly agreeable to that, must you be diverted from it even though the whole world rose up to oppose you. It is by the word of God that you will be judged in the last day; and therefore by that, and that only, must you be regulated now.]

This salutary caution is further confirmed by,

III. A convincing appeal— “Your fathers, where are they? and the prophets, do they live for ever?” No: both the one and the other are gone to give up their account to God, and to receive from him their proper doom. Now, whatever they may have thought or done, they know that God’s word is true, and that it shall stand for ever. But to a certain degree this may be seen even in this world.

Has not the word of God taken hold of multitudes who have gone before us?

[Look at the Antediluvian world: were not God’s threatenings verified in them? Look at the Jews at the time of the Babylonish captivity: did the word of God fail with respect to them? They put to death their prophets for predicting that captivity; but were the predictions falsified? Were the Jews able to avert, or to escape, the judgments that had been denounced? Look at the Jews at this present time, and compare their state with all the prophecies concerning them, from the time of Moses to that of Christ and his Apostles: has one word fallen to the ground? Has not the word of God found them out? In like manner, if we could go into the invisible world, we should there see, what now we are so unwilling to believe, that not so much as one jot or tittle of God’s word has ever failed. Of the unregenerate, not one has entered into the kingdom of God; and of the impenitent and unbelieving, not one has “escaped the damnation of hell.” This is a fearful thought: but, if in no instance that is visible has God’s word ever failed, so neither has it, or shall it fail in those which are invisible.]

Have not many who have gone before us borne testimony to this truth?

[The Jews on many occasions acknowledged it, and actually returned to God in consequence of the conviction impressed by it on their minds. In fact, every real penitent is a witness for this truth. He confesses, that his sins have found him out, and that, if mercy interpose not for his deliverance, all the judgments denounced against sin will in due season come upon him. Be convinced, then, whilst conviction may be of some avail: and wait not to learn, by bitter experience, what now, if credited, you might escape. Let not that come upon you, of which you are forewarned in the parable of the Rich Man and Lazarus. The Rich Man would not believe the evil and danger of a carnal life, till he was made to experience its bitter fruits. His surviving brethren, too, who walked in his steps, accounted themselves sure of happiness in the eternal world, when, if a message could have been sent to them from the dead, they would have been better informed. But they had Moses and the prophets; and so have you; yes, and Christ and his Apostles also, all bearing the same testimony. And therefore as unto dying men I would speak; knowing that I myself also am soon to die, and that both preacher and hearers must, in a very little time, appear at the judgment-seat of Christ;—I, to give an account of my ministry; and you, of the use you have made of it. I beseech you, receive not the grace of God in vain! In the name of the Lord of Hosts I declare unto you, that, if you will turn unto him in humiliation and faith, he will turn unto you in reconciliation and love; and that, if you will “turn from all your transgressions unto the Lord Jesus Christ, your iniquities, great and manifold as they have been, shall not be your ruin.”]

MCCXXXVIII

GOD THE AVENGER OF SIN

Zech. 1:5.

Your fathers, where are they?

THE preachers of God’s blessed word have in all ages had reason to complain, “Who hath believed our report?” True it is, that a faithful ministration of the Gospel is, to a certain degree, approved: but it is also true, that the approbation given to it is very different from that entire submission which it requires. The very people that commend the ministry will not obey the word delivered to them. They are pleased with an exhibition of truth; but they do not feel its force, or give themselves up to its influence. But the word of God will stand, whether men will hear, or whether they will forbear. Now, that the judgments of God are almost exclusively of a spiritual nature, and therefore invisible, we can only declare what God has spoken: but when the commands of God were enforced with temporal sanctions, the prophets could appeal to what he had done. God had threatened, that if his people were disobedient to his voice, they should be subjected to a great variety of calamities, and be cut off by his four sore judgments— by wild beasts, and pestilence, and famine, and the sword. Hence the prophet exhorted the Jews, after the Babylonish captivity, not to walk in the steps of their rebellious progenitors: and, to convince them of the fatal consequences that would ensue if they despised his voice, he appealed to them, “Your fathers, where are they?” that is, ‘Have they not, agreeably to the predictions of former prophets, been made monuments of God’s indignation? and have not you, therefore, reason to expect, that, if you resemble them in their disobedience, you will, like them, be made to experience also the bitter consequences of your transgressions?’

The question thus put to them, may be considered in a twofold view:

I. As a devout reflection—

Have those of former generations been able to protract their existence beyond the period allotted to them by Almighty God?

[No: however little they might think of death, they were overtaken by it; and, in the appointed season, fell beneath its stroke. Neither the people, nor the prophets who ministered unto them, could “live for ever.” They had a space assigned to them for the discharge of their respective duties; and when that period had elapsed, they were summoned into the eternal world, to give an account of themselves to the Judge of quick and dead.]

And shall we continue here beyond our appointed time?

[Not an hour; no, nor a single moment. “Our times are in God’s hands:” and, when called by him, we must bid an everlasting farewell to every thing here below. A tree, cut down, may sprout again: but man, once dead, can live no more. “However esteemed, however admired, however regretted, he falls to rise no more in this world: he perishes like his own dung,” as Job observes; and “they that have seen him in all his glory, shall say, Where is he?” Truly, “his place shall know him no more.” Death will shew no respect of persons. Whether we be unprepared to meet our God (and therefore desirous of a further respite); or be, like the holy prophets, actively engaged in his service (and therefore desirous of completing our work); we must equally obey the summons of Jehovah; “our bodies returning to their native dust, and our spirit ascending unto Him who gave it.”]

Let us then reflect on the transitoriness of earthly things, and the certainty of our approaching dissolution—

[We have our occupations and enjoyments, even as our fathers had — — — but how speedily will they pass away, and come to an end! We are apt to be promising ourselves months and years of pleasure; but “we know not what a single day may bring forth.” The fate of the Rich Fool may be ours before tomorrow: “this very night may our souls be required of us;” and all the things from which we hoped to reap such a harvest of joy may be delivered over to some unknown possessor.

Truly this is a reflection which we ought to cherish, and on which we should dwell with deep concern: for, till we have learned to estimate the vanity of time, we shall never feel as we ought, the importance of eternity.]

Let us next notice the question,

II. As a solemn admonition—

Their fathers had been disobedient, and had despised the warnings of Jehovah: but they were made to feel his righteous indignation, and to acknowledge that he had dealt with them according to their deserts. In this view the question has the force of a most solemn warning to all who are disobedient to God’s commands—

[“Your fathers, where are they?” We will not speak of persons, but of characters. Of persons we know nothing: of characters we can speak on the authority of God himself. I ask, then, Can it be supposed that all who have passed into the eternal world are alike happy? Are none saying, “Like as the Lord of Hosts thought to do unto us, according to our ways and according to our doings, so hath he dealt with us?” Do we believe, or does any one amongst us believe, that God will put no “difference between those who serve him, and those who serve him not?” We cannot but know, that many, whilst they were living amongst us, gave no evidence of real piety: and that, as far as we had any opportunity of judging, or have any just reason to believe, they were never truly and savingly converted to God. Now, our blessed Lord has said, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” Is this word true then, or is it not? If it be true, where are they who have died in an unconverted state? If not in heaven, there is but one other place in which they can be. In the parable of the Rich Man and Lazarus, we hear of the one as “carried by angels into Abraham’s bosom;” and of the other, that, immediately after his decease, he was “in hell, lifting up his eyes in torments.” And such, we are assured, will be the condition of all in a little time, according as they shall be found at the time of death. I know how backward men are to believe this; and how fondly we cherish the delusion, that all, on their departure hence, are happy. We will not even admit a thought to the contrary: and perhaps in our whole lives we never had the suggestion seriously proposed to us in reference to any departed soul, “Where is he?” To entertain a doubt of the happiness of any, would be deemed uncharitable in the extreme. But, be it known to you, that, however the wheat and the tares may resemble each other whilst growing in the field, a different end awaits them: the one is growing for the granary; the other for the fire, which, at their separation in the last day, will assuredly be their doom.]

Forcible as the question is when considered generally, it will acquire tenfold importance if we regard it with a special APPLICATION of it to our own souls—

1. Where are we?

[The general answer to this would be, “I am in a vain and transitory world.” This is true. But there is another answer, to which I would wish to draw your attention; and it is this; “I am on Mercy’s ground.” Could we but view life in this light, what an insight should we have into the great ends of life! We are sinners, condemned sinners, respited for a little season, till it shall be seen whether we will avail ourselves of the overtures of mercy which our God and King has sent us. Regardless of the sentence that has been passed upon us, we are wasting our time in thoughtless gaiety, or spending it in unprofitable pursuits. One and another is led forth to execution; but, not being eye-witnesses of their fate, we continue unaffected by their removal, till we ourselves are summoned to participate their lot. The Rich Man, of whom we have before spoken, had five brethren, who were following the steps which lie had trodden before them, and were hastening unconsciously to the same awful end. So it is with us. We see not the state of those who have gone before us; and we put far from us all thought of the destruction in which their ways have issued, till, by bitter experience, we find that the warnings which have been given us are true.

Remember, then, that the time which is yet allotted us is given on purpose that we may seek reconciliation with our offended God, and avert, by a believing application to the Lord Jesus, the misery that awaits us. If we will consider life in this light, and improve it for this end, we shall be truly happy.]

2. Where shall we be in a little time?

[This is the question which every one of us should ask from day to day: nor should we ever rest, till we can give to it a satisfactory answer. Let us, then, put it to ourselves with all seriousness at this time. Suppose, by disease or accident, we had been removed, as many others have been who were once as likely to live as we; where should we have been at this moment? Shall we reply, “I do not know?” What! Have we lived twenty, or perhaps twice twenty, years in the world, and left it still in doubt what our portion should be at our departure hence? According to our own acknowledgment, then, it appears that we might at this very moment have been in hell, writhing in anguish inconceivable, and looking forward to a never-ending eternity of woe. What an overwhelming thought is this! And what madness is it, to leave for one hour longer in uncertainty our acceptance with God! Let us come, then, to our present state: Where should we be, if we were to die this day? Are we prepared to meet our God? Have we washed in the fountain of the Redeemer’s blood, and clothed ourselves in the spotless robe of his righteousness? Are we living, from day to day, not to ourselves, but unto him? And is the one object of our lives to advance in our heavenly course, so as ultimately to win the prize? If this be not our state, what but misery could await us, if we were taken hence? Awake, my beloved brethren! awake to your true condition! Can you give sleep to your eyes, or slumber to your eye-lids, in such a state as this? Will not the thought of eternity appal you? If any of your fathers, who have gone before, could be restored for any fixed time to your state, think you that they would trifle away their hours as they once did, and as you now do? or, if permitted to come to you from the dead, would they not speak in far stronger accents than ever you were addressed by me? O! arise, and “redeem the time!” and “what your hand findeth to do, do it with all your might.”

Let us not, however, close the subject without contemplating the state of those who have “fallen asleep in Christ.” “Where are they?” O, how delightful the thought! They are at this moment with Christ in Paradise, and joining with all the hosts of the redeemed in everlasting Hallelujahs to God and to the Lamb. Think then, I say, of their state — — — And endeavour so to live, that, at whatever hour your summons may arrive, you may be found ready, and “have an abundant entrance into the presence of your Lord.”]

MCCXXXIX

CHRIST’S INTERCESSION FOR JERUSALEM

Zech. 1:12, 13.

Then the angel of the Lord answered and said, O Lord of Hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words, and comfortable words.

TO the ancient prophets revelations were often made by visions. It was in a vision by night that this communication respecting God’s designs towards Jerusalem was made to the Prophet Zechariah. There were presented to his view “a Man riding upon a red horse, standing amongst myrtle-trees in a bottom: and behind him a number of others, on red horses, and speckled, and white.”. The “myrtletrees in the bottom” represented the Lord’s people in a low and debased state. “The Man on the red horse standing among them” was the Lord Jesus Christ (as we shall see more fully in the sequel); and “those on other horses behind him” were angels attendant on him, to execute his will. The prophet, anxious to know who these attendants were, asked the question, and gained from the Man (who is also called “the Angel”) the desired information; namely, that they were beings, “whom Jehovah had sent to walk to and fro through the earth,” and to bring him intelligence respecting the state of its inhabitants. These attendant angels being then interrogated respecting the result of their inquiries, informed the Man, the Lord Jesus Christ, that “all the earth was sitting still and at rest.” Upon this, “the Man,” “the Angel,” the Lord Jesus Christ, poured forth before his heavenly Father his intercession in behalf of Jerusalem under her present desolate condition, entreating that mercy might at last be vouchsafed unto her: and by his Father he is “answered with good words, and comfortable words.”

The two points then for our consideration are,

I. The Angel’s intercession—

“The Angel” is no other than the Lord Jesus Christ—

[“The Man,” and “the Angel,” are evidently the same person, even the Angel of the Covenant, who on many occasions, whilst he assumed the appearance of a “man,” demonstrated himself to be of a superior order of Beings, even an angel, yea, and superior also to all the angelic host, even God himself, who had condescended to take on him the human and angelic appearance, in order to manifest himself to his people in a way suited to the weakness of their corporeal and mental faculties. It was in this way that he appeared to Jacob, wresthng with him as a man, and an angel, yet blessing him as God. The Prophet Zechariah also speaks of him in another place as “the Man, that was Jehovah’s fellow,” or equald.

As the great Advocate of his people, he intercedes for them on all occasions, yea, “ever liveth on purpose to make intercession for them:” and in the passage before us he prophetically and mystically proclaimed his future office, which in our nature he should execute at the right hand of God.]

His intercession was for the restoration of God’s favour to his chosen people—

[Though the Jews had returned from Babylon, yet had they not in any degree recovered from the desolations which had been spread through their whole country. The rebuilding of their temple, though begun, had been for some time suspended; and no prospect remained of their recovering their former prosperity, unless God by his special providence should interpose for them, and, by a richer effusion of his grace, stir them up to the exertions that were necessary for the occasion. The time was now particularly favourable: the attendant angels, whom he had sent forth to explore the state of the world, had brought word, “The whole earth was still, and at rest;” and consequently there was no just reason to fear those powerful interruptions which they had hitherto experienced: and, if other nations were prospering, how painful was it to see Jerusalem excluded from participating the blessings which were diffused all around her! Already had she endured the indignation of God during the space of threescore and ten years: it might be hoped therefore, that now, at last, the season was arrived when she should once more experience the blessedness of his favour.

Whilst we contemplate this intercession for the Jews at that period, how strongly are we reminded of our duty towards them at this time, when they have borne the indignation of Jehovah, not for seventy, but seventeen hundred, years; and when, so far from being restored to their country, they are still scattered over the face of the whole earth! The state of peace too which Europe now enjoys, leave us at liberty to seek their welfare in a way which was scarcely practicable in the midst of war. Our attention now may be more deeply fixed on them, and our means be more liberally employed in their service. And shall we neglect to improve the opportunity? Shall we see all the nations recovering from their distresses, and feel no desire to impart blessings to God’s ancient people, who are still in as disconsolate a state as ever? Does not gratitude to God, and love to immortal souls, demand this at our hands? Methinks the present circumstances of the world afford us an occasion, not unlike to that which the Samaritan woman enjoyed, when conversing with Jesus; who said to her, “If thou hadst known who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water. Yes, if we duly appreciated the benefits we now enjoy, we should labour to improve them, for the spiritual welfare of ourselves, and of all around us.]

What success we might hope for is manifest from the whole tenour of,

II. Jehovah’s answer—

“The Lord answered the Angel with good and comfortable words.”

What this answer was, we are afterwards more distinctly informed—

[The Angel who had interceded, kept not the answer within his own bosom, but imparted it to the prophet, and commanded him to communicate it to the people, for whom the intercession had been made. In substance it was this; That God had determined to restore Jerusalem; and that, notwithstanding her condition was in appearance hopeless, it should become more prosperous than at any period of her former history. As for those who had oppressed her, or were now at ease and regardless of her welfare, he was “sore displeased with them,” and would require it at their hands: but Jerusalem herself should yet become the joy of the whole earth, enriched and comforted with all imaginable blessings.

The promises contained in this answer, doubtless have a primary reference to Judæa at that time: but they also look forward to a period yet future, when the Jews shall return from their present dispersion, and be re-established in their own land. A beautiful description of that period is given in a subsequent chapter of this prophecy — — — as also in numberless other passages of Holy Writh — — —]

Say now whether these be not “good words, and comfortable words?”

[The re-establishment of the Jews in their own land at that time, and the restoration of divine worship in the midst of them, was an unspeakable blessing, for which no adequate thanks or praise could be rendered. But what will their future restoration be? How replete with happiness to them, and with honour to their God! Taken in connexion too with their spiritual welfare, and the welfare of the whole Gentile world, which will be promoted by it, how utterly will it surpass all human expectation, and all finite conception! Verily, “the light of the moon will in that day be as the light of the sun, and the light of the sun seven-fold, as the light of seven days.” Let the promises then that relate to it be “good” in our estimation, and a source of “comfort” to all our souls.]

From hence we may SEE,

1. What encouragement we have to pray for our own souls—

[Alas! in what a low state is even the Christian world! Scarcely, if at all, are the generality of Christians in a better condition than the Jews themselves: the same neglect of God, the same worldly and carnal habits, the same indifference to the concerns of the soul, are found amongst the one as the other. For the most part, we are in the very same predicament as they were previous to the establishment of the Gospel among the Gentiles. They rested in the law, and made their boast of God, and, in consequence of their possessing a revelation of his will, assumed the high-sounding titles of ‘guides of the blind, instructors of the foolish, teachers of babes;’ and yet, though professing to be teachers of others, they taught not themselves, and, whilst making their boast of the law, through breaking the law they dishonoured God. Thus do we act in relation to the Gospel. We glory over the Jews who are ignorant of the Messiah whom we worship; and yet, in point of pure morality and solid piety, we are not a jot superior to them. Nevertheless, if we implored mercy at the hands of God in the name and for the sake of our Lord and Saviour Jesus Christ, we should assuredly obtain an answer of peace. O what good and comfortable words does the Gospel contain! What exceeding great and precious promises are there made to every true penitent! Will Christ ever cast out one of this description? Never. Is there to be found so much as one single word in all the Bible that should prove a source of discouragement to such a character? No, not one; on the contrary, if there were but one such being in the universe, God would fix his eyes upon him with pleasure, and press him to his bosom with more than parental kindness. Call then upon Him, whoever thou art that mournest thy low condition; and know, that, as sure as ever thou humblest thyself before God, thou shalt be exalted in due time.]

2. What encouragement we have to intercede for the Church of God—

[Whether we contemplate the state of the Jews or Gentiles, we find equal need to importune God in their behalf. Even the Christian world are far from being in that state of purity and blessedness which their superior privileges authorize them to expect. We should therefore lay to heart the state of the world around us: “our eyes should be as a fountain of tears, to run down day and night” in behalf of the myriads who are perishing in their sins. We should implore of God to take to him his great power, and reign amongst us, and to hasten the season when “all the kingdoms of the world shall become the kingdom of our Lord and of his Christ.” Our blessed Lord teaches us to make it a part of our daily prayer, and never to approach our God without saying, “Thy kingdom come.” Did we but thus plead with God from day to day, what might we not hope for? Verily, our prayer should not go forth in vain: nor should it be with “good and comfortable words” only that God would answer us, but with an abundant effusion of his Spirit, as in the days of old. Then should “a little one become a thousand, and a small one a strong nation; for the Lord would hasten it in his time.”]

MCCXL

GOD THE PROTECTION AND GLORY OF HIS PEOPLE

Zech. 2:5.

I, saith the Lord, will he unto her a wall of fire round about, and will be the glory in the midst of her.

IF some of the prophecies of Zechariah be dark and intricate, some are peculiarly clear. Such is that in the close of the preceding chapter, respecting “four horns, and four carpenters;”—“the horns” denoting the enemies who had scattered Israel; and “the carpenters,” those whom God would raise up for their restoration and protection. To the same effect is the vision of “a man with a measuring-line, going forth to measure Jerusalem;” in order that the city might be re-constructed on its former site, and be of the dimensions which God had previously ordained. As the former vision denoted the removal of all obstacles to this work, this marked its speedy and well-ordered accomplishment. But, as enemies had prevailed against the city before, so, it was feared, they might again: God therefore promises, that, though walls should be constructed, such should be the concourse of people to Jerusalem, that multitudes should live without the walls: yet should they be safe from every enemy, because God himself would be to them both a wall of fire for their protection, and the glory in the midst of them for their honour. What he had been to Israel when coming out of Egypt, that he would be to them again.

But, as the prophecy before us admits of a general application, I shall consider it,

I. In reference to the Jewish Church—

Respecting that, at the time the prophecy was delivered, it must be understood, in the first place—

[The Jews, after their restoration, were impeded in their endeavours to rebuild their city and temple; and it seemed as if they would never be able to accomplish it. But God promised that their enemies should not be able finally to prevail; for that he himself would be an effectual protection to them; not only as a wall which might keep off their assailants, but as “a wall of fire,” that should devour them: and that his worship should be re-established among them, as in former days; so that they should again, as they had formerly been, become the joy and glory of the whole earth. Through the energy with which the people were inspired, they rebuilt the wall with incredible speed: and the temple itself also, after many hindrances, was raised; and in some respects, especially by the presence of the Messiah himself in it, the glory of it was made to exceed even that of the former house.]

But it has a further reference to that Church in the latter-days—

[Their future restoration will be opposed with far greater vehemence and malignity than it was after the Babylonish captivity. Great and mighty nations will come against them, to destroy them. But then will God be a wall of fire round about them; and not only will he protect them effectually, but he will spread such desolation amongst their enemies as has never yet been heard of, from the foundation of the world. When Pharaoh pursued them, God made the Red Sea a wall for their defence, and by that swallowed up all the hosts of Egypt: but when God and Magog shall come up against them, such shall be the extent of the victories that, shall be gained by Israel, that the weapons with which they have been assailed, shall suffice for fire-wood in the whole land, for the space of seven years; and it shall occupy the whole people of the land seven months to bury the slain.

And how exalted shall be the piety of that Church in the latter day, the Prophet Isaiah very fully describes. The 60th chapter of his prophecies is generally understood as referring to the Gentiles: but, beyond all doubt, it relates primarily to the Jewish Church; which will then be so glorious, by reason of God’s presence with her, that no earthly distinction can augment her glory: “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.”]

But the text may he understood also,

II. In reference to the Church of God in all ages—

To the Church at large, and to every individual in it, God promises,

1. The protection of his providence—

[Wonderfully was the Church of Christ preserved in the first ages of its establishment. What but Omnipotence could have kept it, amidst all the assaults which it had to endure on every side? But God had said, that “the gates of hell should not prevail against it:” and it yet exists, a monument of his Almighty power. And what is every individual believer, but a spark kept alive in the midst of the ocean? Verily, if “He who dwelt in the bush,” which, though burning, was not consumed, had not dwelt in us, we must all have been consumed long ago. But the mercy vouchsafed to the Prophet Elisha has been renewed to us; yea, and is renewed at this very moment, if we had but eyes to see it. There are chariots of fire, and horses of fire, round about us: and it is through their incessant and effectual interposition that no enemy has been able to prevail against us. There is not one of us that is not a witness for God, in this behalf.]

2. The blessings of his grace—

[What glory was seen in the Church on the day of Pentecost! That out-pouring of the Spirit, by which such miraculous effects were instantaneously produced, and so many souls converted unto God, when was any thing like it seen, from the foundation of the world? Such extraordinary manifestations of the Divine glory have, indeed, long since ceased in the Church: but is not God yet present with us? Yes, he is present, as he has said: “Lo, I am with you always, even to the end of the world.” Wherever his Gospel is preached with fidelity, there may the lighting down of his arm be seen; there are sinners quickened from their death in trespasses and sins, and enabled to live unto their God in righteousness and true holiness. And are there none here present who can bear witness to this truth? Yes, brethren, I bless God that there are those amongst you who can bear witness that God is with his Church: and that his word is still, as formerly, the power of God unto salvation! Nor is it only by the manifestations of his love to your souls that God is seen: he has raised up from amongst you, I trust, many who, by making their light to shine before men, constrain even the ungodly world to glorify him. His people are yet “lights shining in a dark world,” and “cities set on a hill.” They are still, as heretofore, “epistles of Christ, known and read of all men:” and “God is glorified in them,” as he is not in the whole world besides.

How he shall be seen, admired, and glorified in them at the last day, when the whole number of his elect shall be assembled before his throne, every one shining forth in his Saviour’s image, I forbear to say. But, in a measure, that time is already commenced; and we enjoy even now, in our better moments, the dawn of that bright and blessed day.]

As an IMPROVEMENT of our subject, let us contemplate,

1. What reason we have for thankfulness in the review of the past—

[As, at the rebuilding of Jerusalem, enemies arose to obstruct its progress, so, in every place where a Church is erected for the Lord, are enemies without number ready to destroy it. The same I may say respecting every soul that sets himself to seek the Lord. Where shall we find one who has not many difficulties to contend with; and that too, not only from avowed enemies, but from professed friends. But here we are, this day, monuments of God’s tender care; and, I would hope too, of his effectual grace. Let us not overlook this great transcendent mercy. Let us remember to whom alone we are indebted, if we have not long since fallen by the devices of our great adversary, and made shipwreck of our faith: and let us give glory to God, as a faithful and promise-keeping God.]

2. What ground we have of hope, prospectively, in the time to come—

[“The name of the Lord is a strong tower; to which, if we run, we shall be safe.” Let no confederacy then, of men or devils, alarm us. “Greater is He that is in us, than he that is in the world.”Our enemies may be mighty; but our Friend is Almighty. He can do every thing for us, and every thing in us. Only let us look to Him, and rely on Him, and “no weapon that is formed against us shall ever prosper.”]

MCCXLI

GOD’S SYMPATHY WITH HIS PEOPLE

Zech. 2:8.

He that toucheth you toucheth the apple of his eye.

GOD makes use of the wicked as his rod, wherewith to chastise his own children. But while he accomplishes his own gracious ends with respect to them, he is not indifferent to the conduct of his agents, who unwittingly fulfil his will; he notices their motives, and will call them into judgment for the dispositions they have manifested: and because they exceed their commission, and seek the destruction, rather than the benefit, of his people, he will vindicate the cause of the oppressed, and recompense upon their own heads the wickedness of their oppressors. This assurance the prophet gave to those who yet remained in Babylon after that the greater part of the captive Jews had returned to Jerusalem: he exhorted them instantly to come forth from that wicked city; for that God had tenderly sympathized with them in the midst of all his chastisements, and had determined to visit with very signal judgments the Babylonish nation for the needless and excessive severities they had exercised towards them.

From these remarkable words we may observe,

I. God sympathizes with his people in all their troubles—

No terms can more strongly convey this idea than those used in the text—

[The eye is the tenderest part of the whole body; it not only is susceptible of injury from the smallest accident, but it feels most acutely any injury it may sustain. What exquisite concern then must God feel for his people, when their afflictions pierce him in so deep a manner; yea, when even that, which is but as a slight “touch” to them, inflicts on him so severe a wound! Can our imagination conceive a more expressive image, a more astonishing declaration?]

Nor is there any truth more abundantly confirmed in the Holy Scriptures—

[Look we for examples of it? how pitifully did he regard the afflictions of his people in Egypt, and how was “his soul grieved for the misery of Israel” (though they were but ill-deserving of such mercy) when the Ammonites came up to fight against theme! Nor does he sympathize with them under temporal troubles only, but still more under spiritual afflictions. When Ephraim bemoaned his guilty state, how attentively did God listen to his complaints, and how compassionately did his bowels yearn over him! Look we for promises of similar regard? how does God represent himself to us as “the comforter of them that are cast down,” yea, as a “God of all comfort!” He calls himself the “God that pleadeth the cause of his peopleh:” He assures us that he pitieth them even as a father pitieth his own children, and he illustrates his compassion by the most tender image that the whole universe affords, even by that of “a mother dandling upon her knee her suckling child,” and striving by all possible methods to soothe and please it. Nor is he ever more ready to hear and answer our petitions, than when we plead like the Church of old, “Where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained? doubtless thou art my father, though Abraham be ignorant of me, and Israel acknowledge me not.”]

This truth, glorious as it is, is far from comprehending the full extent of God’s love to his people; for,

II. He has communion with them in all their interests—

God considers himself as altogether one with his people—

[There is an union subsisting between him and them; yet not merely such as exists between a husband and wife, or a vine and its branches, but one far closer; for he is the head, and his people are his membersn; he dwelleth in them, and they in him; he is one with them, and they with him; in short, they are so united, as to be one bodyp, and one spirit, with the Lord. And when our Lord himself was pleased to illustrate this subject, in order, if possible, to convey to us some adequate idea of it, he set forth the union of the different persons of the Godhead as the truest pattern of that which subsists between himself and his people.]

Hence he participates in every thing which relates to them—

[Are any of them relieved? he acknowledges the kindness as shewn to him. On the other hand, are they despised? he does not scruple to declare, that he will consider himself as the object of that contempt which is poured on themt. We have a memorable example of this in the account which St. Paul gives us of his own conversion: he was going with a commission to Damascus to extirpate, if possible, the Christian name: and, if be bad been asked, Who were the objects of his rage? he would doubtless have branded the Christians with some odious name, and affirmed, that he was treating them as they deserved. Little did he think that the Lord of Glory himself was the person at whom his shafts were hurled. But Jesus stopped him in his mad career, and asked, “Saul, Saul, why persecutes! thou ME?” Thus at this day every thing done to the Lord’s people is done to God himself; or, as the text expresses it, “Whoso toucheth them toucheth the apple of his eye.”]

Nor is his a mere inactive sympathy; for,

III. He will avenge every injury inflicted on them—

Often has he interposed to rebuke and confound their enemies—

[What signal vengeance did he take on the Egyptians in ten successive plagues, and in the destruction of Pharaoh and all his host in the Red Sea! And with what righteous severity did he command the Israelites to blot out the very remembrance of Amalek from under heaven, on account of the cruel ties they had exercised towards them forty years before! Nor is it injurious treatment only that God notices, but even a neglect to succour them: he denounceth the bitterest curses against Meroz for refusing to help them, and bestows the highest encomiums on Jael for her exertions in their favoury. Indeed the Jews at this hour are a living monument of the indignation which God will manifest against all who hate his Christ, and persecute his people.]

And he will still plead their cause against all that injure them—

[Doubtless “the blood of his saints is as precious to him” as ever. And he accounts his own justice and holiness as pledged to render tribulation unto their persecutors. Let those who revile and ridicule the Lord’s people well consider this. He makes use of this as an argument why his people should forbear to avenge their own cause, namely, that vengeance will one day be executed on their enemies by himself, and that too in a more equitable and more effectual manner than it could be by an arm of flesh. Nor will he punish only the positive evils that may be inflicted on them; he will mark also an inattention to their wants, and treat as despisers of himself, those who did not actively administer to their necessitiesb.]

INFER—

1. How low are our conceptions of God’s love to man!

[How little are any of us able to realize the idea in the text! how little can we comprehend the heights and depths of such unsearchable love! Still is he dealing with us as with his people of old. Yet we, like little infants, are almost unconscious of our Father’s love. But O that every heart might “praise the Lord for his goodness, and declare the wonders that he doeth for the children of men!”]

2. How tender ought to be our concern for God!

[In general we think but little of his honour in the world. But shall he be so mindful of us, and we be forgetful of him? Shall he be so concerned for our welfare, and we be indifferent about his glory. Shall not sin, the accursed thing which he hates, be a source of pain and anguish to our minds? Could we see the eye of an earthly parent pierced, and be unconcerned about it? Let “rivers of waters then run down our eyes because men keep not God’s law.”Let us especially weep over the sins of his professing people. And above all, let us lothe and abhor ourselves for all the evils of our hearts and lives. Let us feel, as it becomes us, our obligations to God, and labour to requite his kindness by a suitable deportment. Yes, while we entreat him to “keep us as the apple of his eyeg, let us keep his “law as the apple of our eye,” and, “whether we eat, or drink, or whatever we do, do all to his gloryi.”]

3. How strong a motive have we to beneficence!

[If God be so sensible of any injuries we receive, surely he cannot be regardless of any benefits conferred upon us: if he avenge the one, surely he will also reward the other. Nor is this an uncertain deduction of human reason: he himself tells us, that at the last day every kindness that was shewn to us shall be recorded as shewn to himself, and a suitable recompence be awarded for it; nor shall even a cup of cold water given to one of his disciples lose its rewardl. Shall not then this thought stimulate us to acts of beneficence? Has “Christ so pitied us as to give himself for us, an offering and a sacrifice to God for a sweet-smelling savour,” and shall not we endeavour to shew love to him? Can I, in administering to the poor, relieve him who is my LORD and my GOD? Can I assist him, who, as my great High Priest, is yet daily and hourly touched with the feeling of all my infirmities? O let no opportunity then be lost; nor let me ever think much of any thing that I can do for such a tender Friend, such an adorable Benefactor!]

MCCXLII

THE RESTORATION OF THE JEWISH CHURCH PREDICTED

Zech. 3:1–5.

And he shewed me Joshua the high-priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem, rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the Angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said. Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the Angel of the Lord stood by.

THE prophecies of Zechariah are by no means easy to be understood: but by attending to the general scope of his subject, we shall generally get an insight into their true meaning. It is not any one particular expression that will give us the best clew to the meaning of the prophet: on the contrary, we may, by laying an undue stress on some word or form of expression, involve the whole in insurmountable difficulty. For instance; if, because it is said, “The Lord hath chosen Jerusalem,” we suppose Joshua to represent Jerusalem, and the whole people of the Jews; or, because “Satan is said to stand at Joshua’s right hand,“(the place of the accuser in a court of justice,) we interpret the whole as a judicial process, we shall never acquire a just and consistent view of the prophecy: we must bear in mind the prophet’s main object, and then every part of his prophecy will appear easy, natural, and clear.

It shall be my endeavour to set before you,

I. Its primary and prophetical import—

The prophet was sent on purpose to encourage the Jews to rebuild their temple, and restore the whole worship of the temple as it had been prescribed by Moses. The former of these objects he had already attempted, by assurances that Jerusalem should be restored to a great measure of its former splendour and prosperity: and the latter he now endeavours to promote, by declaring to them a vision with which he had been favoured, wherein it had been shewn him, that, however improbable such an event might be, it was ordained of God, and should surely and speedily be accomplished.

[Joshua the high priest is here represented as ministering before the Lord Jesus Christ, in the regular exercise of his priestly office.

What the precise state of Joshua’s mind was at the time, we are not certainly informed: but, from the whole of the vision, it appears, that he was bemoaning his own sins, and the sins both of the priests and people, and entreating God to interpose for the restoration of his own worship among them.

To obstruct his efforts, Satan put forth all his power. Satan is peculiarly active when the honour of God and the interests of immortal souls are to be opposed. He knew how greatly the restoration of divine worship would advance both the one and the other of these objects, and therefore he set himself instantly to counteract the designs of Joshua. It is probable that the means he used for this end were, first, by representing to God the greatness of the people’s sins, to alienate the mind of God from them (in this way it was that he resisted Job;) and then by similar representations to discourage the heart of Joshua, and to fill him with despondency.

In support of Joshua, “the Angel of the Lord,” that is, the Lord Jesus Christ, rebuked Satan, saying, “The Lord rebuke thee, O Satan.” In this form of speaking, a distinction of Persons in the Godhead is clearly marked, as it is also in many other places. The Angel of the Lord is here exercising the unalienable prerogative of Jehovah in forgiving sins; yet refers it to the Father to rebuke Satan, because he is acting the part of an Advocate with the Father in behalf of Joshua and the Jewish Church: and in the rebuke itself, he assures Satan, that all his attempts against Joshua shall fail. “The Lord had chosen Jerusalem;”and would not suffer his own eternal purposes to be defeated. Besides, Joshua, and the Jewish Church whom he represented, were “as a brand plucked out of the fire.” This Satan could not but know and acknowledge: could he think therefore that they had been plucked out of the fire in order to be cast back again into it? Was this ever the way in which Jehovah acted? Were not rather the manifestations of his mercy and love pledges and earnests of yet further blessings? Thus was Satan confounded before him, and Joshua comforted with the hope of ultimate success.

Satan being thus baffled, the angel proceeds to impart more fully to Joshua the assurance he so much desired. The temple not being rebuilt, Joshua had none but old and “filthy garments” wherein to minister before the Lord: the Lord Jesus therefore commands that these be taken from him, and exchanged for others more worthy of the office which Joshua was called to execute. And, as a mitre was no less requisite for the high priest than pure and holy garments, he orders “a fair mitre to be put upon his head.” This signified two things; first, the removal of all guilt from Joshua and those whom he represented, so that they might stand with acceptance before God; and next, the restoration of the temple service in all its excellency and glory. These were the points which Joshua had been pleading for before the angel; and these were the points assured to him in this vision.

The attendant angels were employed in executing Jehovah’s purpose in relation to these things: and “the Angel of the Lord,” the Lord Jesus Christ, “stood by,” to see that completed, which, by his effectual mediation, he had obtained.]

This appears to me to be the primary and prophetical import of the vision before us. We proceed to notice,

II. Its secondary and mystical import—

As individuals, no less than the Church at large, are the temple of Jehovah, so every true believer, no less than Joshua, is a priest unto his God. Hence we may fitly consider Joshua as the representative of individual saints; all of whom minister before the Lord from day to day, under diversified discouragements, but with certainty of ultimate success. See here,

1. 1. Their discouragements—

[The state of the Jews at that time may not unfitly be regarded as characterizing the state of a believer in the earlier stages of his progress. He has been delivered indeed from bondage; but he is still in a very low and destitute condition, and is ready to doubt whether the work that has been begun within him can ever be perfected. He goes before his God from day to day; but comes away more discouraged than before. Satan, that malignant adversary, is more especially active at such seasons, and stands at his right hand to resist him. Numberless are the stratagems which this subtle enemy uses to obstruct his progress and to damp his hopes. He represents to the believer’s mind the enormity of his sills; and intimates, that they are too great to be forgiven. He adduces them as proofs that God has not elected him; and that therefore to seek for mercy is a hopeless task. It is on this account that Satan is called “The accuser of the brethren,” because he accuses them to God, and God to them; yea, and accuses them also to themselves, in order to bring them to despair.

We forbear to notice the outward opposition which Satan raises against them, by persecutions and temptations of different kinds, because it is of that opposition which he makes to them at the throne of grace that we are more particularly led to speak. But “he desires to have them,” as he did to have Peter of old, “that he may sift them as wheat:” and if he were left without controul from a higher power, he would soon reduce them all to chaff.]

2. Their certainty of final success—

[Believers “have an Advocate with the Father,” the Lord Jesus Christ, “who is also the propitiation for our sins:” and through the care of this ever watchful Protector they are secured, so that “no weapon that is formed against them can prosper.” In the rebuke which this Almighty Friend gives to Satan, there are two things which afford them peculiar consolation; namely, the evidence which they have, that, notwithstanding all their remaining infirmities, a work of grace has been begun upon them; and, the immutability of Him who has thus distinguished them by his grace. True, they see in themselves the fearful marks of the fire in which they have been burned, and a lamentable susceptibility of impression from fire, if by any means they come in contact with it. But from these very things a question arises in their minds, How is it that I am not wholly consumed? If “the bush burn with fire and is not consumed,” is there not reason to hope that God is in the bush? Then I will hope, and not be afraid: for though with man it would be impossible to make use of me as a part of God’s temple, it is not so with God; for with him all things are possible; and “his gifts and calling are without repentance.”

Further; whilst deploring their extreme unworthiness to serve and enjoy God, they hear the order given, “Take from him his filthy garments, and give him a change of raiment:” and, clothed in the unspotted robe of their Redeemer’s righteousness, they know that “their iniquity is taken away, and their sin covered.” They see that there is a sufficiency in the provision thus made for themg, and they rejoice in it: and, thus habited, they hope to minister before God with increasing pleasure upon earth, and to stand before him with acceptance in his temple above.

Here is their hope; “The Angel of the Lord stands by.” That Angel has said, “Lo, I am with you alway, even to the end of the world: and, with such an Advocate and Intercessor, they defy all the power of their enemy; assured, that “neither the power nor policy of hell shall ever prevail against them.”]

Would we make a suitable IMPROVEMENT of this passage?

1. Let us not despair of the Church’s prosperity, however low or desolate her present condition may be—

[The prophet’s word was accomplished: and low as the state of the Jewish Church is, all that is spoken respecting her shall yet be accomplished. She is destined to be the joy and glory of the whole earth. The degradation and dispersion of her members shall not always continue. Glorious days are yet in reserve for her; and, “when she shall turn to the Lord, her Messiah, ungodliness shall be turned away from her, and all Israel shall be savedk.”

The Gentiles also, though now so dark,—millions upon millions of them being as ignorant of God and his Christ as the very beasts that perish,—shall one day be joined to the Lord, and, as a royal priesthood, shall offer to him the sacrifices of prayer and praise continually, throughout the whole earth. Who that sees the state of the Heathen world would suppose that this could ever be? But God has said, that “all the ends of the earth shall see the salvation of God:” and “he is not a man, that he should lie; nor the son of man, that he should repent.”]

2. Let us commit our own souls altogether to the care of our all-prevailing Advocate and Mediator—

[Jesus lives: and because he lives, we shall live also; for “he is able to save to the uttermost all that come unto God by him.” If we be his people, we must expect that Satan will use his utmost efforts to destroy us: but he is a vanquished enemy; and “if we resist him manfully, he will flee from us.” When he seems as if he would overpower us, let us call in Omnipotence to our aid, and say, “The Lord rebuke thee, O Satan.” Let us never doubt the power of our Almighty Friend to succour us, or his faithfulness to preserve us. If we look to ourselves, or if we look to our great adversary, there is nothing but discouragement: but if we look unto Jesus, there is no ground for fear: he can overcome the strong man armed, and liberate us from his yoke. He who “spoiled principalities and powers upon the cross,” and “led captivity captive” in his ascension, can he not bruise Satan under our feet now? He can; he will: and the weakest believer who trusts in him shall “be more than conqueror” over earth and hell. “Faithful is He who hath promised; who also will do it.”]

MCCXLIII

ALL IS OF GOD

Zech. 4:6.

This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.

MANY parts of the prophetic writings are extremely dark: but many, which appear dark, would become clear, if we were contented to explain their main scope, without descending to every particular contained in them. Indeed they are, for the most part, explained by God himself; so far, at least, as to leave us in no doubt respecting their general import. The vision before us appears to be of difficult interpretation: to the Jews, methinks, it was altogether inexplicable; but the design of it was plainly declared in the words which we have just read: and, indeed, the declaration of its chief design reflects no inconsiderable light on every part of it. Perhaps we may say, that the lamps are the Church of God; the oil which feeds them is the Holy Spirit; the pipes conveying it are the ordinances; the bowl which supplies those pipes is the Gospel; and the olive-trees, which pour continually their sacred stores into the bowl, are the Lord Jesus Christ, in his offices of Priest and Prophet. But, supposing we are mistaken in the precise meaning which we have assigned to these several parts, the import of the whole together is perfectly clear. You perceive that these lamps are kept alight, not by human agency, in any respect: the oil is secretly conveyed, from God himself, to every lamp, through the means of his own appointment: and this is the precise meaning which God himself, by his angel, annexes to the vision: “Knowest thou not what these be? And I said, No, my Lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, asying, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.”

Let us consider these words,

I. In reference to the work which was then in hand—

Zechariah was sent to encourage the Jews to rebuild their city and temple. Great opposition was made to them; so that they despaired of ever accomplishing so great a work. But God, by this vision, instructed the prophet what to say unto them. He was to shew them,

1. That they needed not to desire the aid of men, nor to fear their opposition—

[Men are only what God is pleased to make them. They can do neither good nor evil, any further than he for his own glory enables them to do it. He had not sent armies to deliver them from Egypt: nor could all the power of Pharaoh detain them there. Nor had he brought them out of Babylon by human might or power. Mighty as the Chaldean empire was, and powerful as were the Medo-Persian conquerors of that empire, he had brought them forth, without force, to their native land: and therefore they should bear in mind how impotent the creature was, either to effect or prevent any thing, but in perfect accordance with his purpose, and in subserviency to his will.]

2. That they needed only to trust in Him alone—

[Nothing in the vision could either promote or obstruct the supplies of oil from the olives to the lamp: yet not a lamp was left destitute, or ceased to exhibit a splendid light. The Spirit of God did all; and kept alive the lamps, by a secret, continued, and effectual communication. It was the Spirit, that, by operating on the hearts of men, supplied every part of the furniture belonging to the tabernacle. It was the Spirit alone that moved the heart of Cyrus to issue his proclamation for their return from Babylonc. And it was the same Spirit that raised up Zerubbabel, and inspired them with a zeal to forward the great work which they had in hand. And was He not still as able as ever to accomplish his own gracious purposes? or did they need to indulge either hope or fear with respect to man, when they had the Almighty God for their help?]

But, as the words are spoken generally, let us consider them more at large,

II. In reference to the work which was therein typified—

The whole work of redemption from Babylon was typical; and had respect to,

1. 1. The establishment of Christianity in the world—

[What was then done for the Lord in the erection of a material temple, was done by Jesus Christ in the formation of a spiritual temple, “of which the Prophets and Apostles were the foundation, and he himself the Chief Corner-stone; and the whole being fitly framed together, is continually growing up a holy temple to the Lord.” But how has this been built? or how is it carried on? Is it, or has it at any time been, by might or by power? Who instructed the Prophets and Apostles? Who gave effect to their word? Who digs out the stones from the quarry, if I may so speak, and fits them for their places in this spiritual building? It is the Spirit of God altogether. The powers of the world have been exerted to the uttermost against it: yea, men and devils have been confederate against it from the very beginning: but “it is founded on a rock; and the gates of hell shall not prevail against it.”]

2. The maintenance of religion in the souls of men—

[The soul of every individual believer is a temple of the Lord. But every such temple is “the workmanship of Jehovah” altogetherh: it is a new creation. In the natural man there is not any thing of which such a building can be formed: there is not in him either power or inclination to serve God: it is the Spirit of God alone that “gives him either to will or to do, and that altogether of his own good pleasure.” Human power has no part in effecting it: “We are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” “It is not of him that willeth, nor of him that runneth, but of God that sheweth mercyk:” and, in the bestowment of his blessings, “the Spirit divideth to every man severally as he will.”]

3. The future restoration of the Jews—

[The restoration from Babylon was but a partial accomplishment of what is to be more completely fulfilled at a future period. If we look into the prophecies of Zechariah, we shall find that he peculiarly and pre-eminently delights to dwell on this subject. And how shall this future restoration be effected? Not by human might or power; for all the power of man will be exerted to prevent it; but by the power of the Holy Ghost: for the Prophet Hosea, speaking of the time when “the children of Judah and the children of Israel shall he gathered together and appoint themselves one head, and shall come out of the land, for great shall be the day of Jezreel,” says expressly, “I will have mercy upon the house of Judah, and will save them by the Lord their God; and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.”]

Thus we have ascertained the import of the declaration before us. Now let us proceed to the IMPROVEMENT of it.

It is clear, that when Almighty God saw fit to give a special vision to his servant, for the express purpose of fixing more deeply on his mind, and on the minds of the Jewish people, this particular truth, it must deserve at our hands the strictest attention. Learn then from it,

1. On whom alone to depend—

[We are prone to creature-confidence, and to place our reliance on an arm of flesh. But God denounces a curse on all who indulge this propensity: “Cursed is the man that trusteth in man, or that maketh flesh his arm; and whose heart departeth from the Lord.” And the truly godly arc particularly distinguished by their victory over this sin: “We are the circumcision, who have no confidence in the fleshq.” It is not possible to divest ourselves of this propensity in too great a degree: for not even so small a matter as the falling of a sparrow takes place without the special direction of the Almighty. We see how dependent a little infant is on its mother; and such must we be in the arms of God. We must undertake nothing in our own strength: in no circumstances whatever may we lean to our own understanding: whatever is devised, or whatever is done, the creature must be nothing; but God must be all in all.]

2. To whom alone to give the glory of all that is done—

[We must not “sacrifice to our own net, or burn incense to our own drag.” God is a jealous God, and will not give his glory to another. When Herod was pleased with the adulation of his courtiers, and took honour to himself, instead of giving it to the Lord, he was smitten and eaten up with wormss. And we also shall be made monuments of his displeasure, if we ascribe not to Him the glory due unto his name. Whereinsoever our success has been, whether in temporal or spiritual concerns, this must be our invariable acknowledgment, “Not unto us, O Lord, not unto us, but unto thy name, be the praise.”]

3. In what light to view the very beginnings of grace—

[Were we left to accomplish any thing by our own might or power, we might well despond. But when we recollect that “all is of God,” and that “He is a Being that changeth not,” we may take comfort in the slightest expressions of his love, and in the smallest tokens of his grace. This is a very particular lesson to be learned from our text. We are “not to despise the day of small things:” but to believe, that “He who has laid the foundation of good within us will also finish itx.” And, if any enemy vaunt himself as sure to prevail against us, we should address him in that triumphant language, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” The communication between the olives and the lamps could not be intercepted by mortal man; nor can the effectual aids of the Holy Spirit be kept from us. These lessons, well learned, are worth a vision: for in the practice of them shall all imaginable good flow down unto us, and God eternally be glorified.]

MCCXLIV

ZERUBBABEL A TYPE OF CHRIST

Zech. 4:7.

Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.

OUR eyes are generally fixed more on the creature than on God. Hence we are apt to entertain many unnecessary fears. Nor are we unfrequently diverted by them from the path of duty. This was the case with the Jews when rebuilding their temple. Cyrus had given them permission to rebuild it. But they met with opposition from their envious neighbours. And through this they were intimidated and disheartened. But God encouraged them with an assurance of success—

We may notice,

I. The difficulties that obstruct the building of God’s spiritual temple—

The temple at Jerusalem was typical of that, which God erects visibly in the world, and invisibly in the hearts of men—

1. The visible temple of the Church has much to obstruct its erection in the world—

[With what inconceivable difficulty are men hewn from the quarry, where they by nature lie! What an impenetrable hardness is there in their hearts! They pay little, if any, attention to the word of God. They set themselves against what is spoken to them in God’s name. Their state seems almost to destroy all hope that the Gospel should ever operate effectually among them. There is also much opposition made to them by all descriptions of people. Many pretended friends, as well as open enemies, strove to impede the building of the material temple. They sought to prevent it even by means of a legal processd. Thus both force and stratagem are used to stop the progress of the Gospel, and the united opposition of all ranks of men seems like an impassable mountain in its way. Those too who are employed in erecting this spiritual temple, are weak and insufficient. The work might call forth all the wisdom and energy of angels; but God has put his “treasure into earthen vessels.” Even St. Paul cried, “Who is sufficient for these things?” Much more may inferior ministers adopt his language. Whoever knows his own insufficiency for so great a work, must often have felt it a source of discouragement, and almost of despondency.]

2. The invisible temple also which God is erecting in men’s hearts, is retarded by many difficulties and obstructions—

[The Christian finds many outward impediments. The terrors and allurements of the world have great influence, and every Christian is, more or less, beset with these. Many, after running well for a season, are turned aside by them: yea, all find them obstacles very difficult to be surmounted. He has also many inward difficulties to encounter. The believer still feels sad remains of corruption within him. These are ever counteracting the efforts of his better principle, and he is often apprehensive that sin will regain its dominion. Above all, he finds his strength to he perfect weakness. He has learned by bitter experience, how weak he is. He has found, how his strongest resolutions have failed him. Hence he is led to fear, that he shall not persevere to the end.]

But whatever obstructions there be to God’s work, God will manifest,

II. Their utter inefficacy to arrest its progress—

God enabled Zerubbabel to proceed in spite of all opposition. Nor will He suffer any obstacles to counteract his designs—

1. The visible temple of his Church shall still be carried on—

[In the first ages of Christianity the Gospel was victorious. Neither the lusts nor prejudices of men could withstand its power. The very persecutions raised against it were overruled by Him to promote its progress: nor did the weakness of those who preached it prevent its success. That promise had then a glorious accomplishmentg—. So now neither open nor secret assaults shall prevail against the Church. Of this we are assured by Him who governs all.]

2. The invisible temple also shall be advanced in our hearts—

[The work has hitherto been maintained, notwithstanding the most unpromising appearances. It has often been advanced by the very things which seemed most likely to counteract it. There is an invisible and Almighty Agent engaged to carry it on. He will fulfil what he has spoken by the prophetk—. Of this comforting truth we may be confidently assured.]

INFER—

1. In what manner we should regard difficulties—

[We are apt to exaggerate the difficulties that lie in our way; but, if we inspected them more narrowly, they would often appear contemptible. “Who art thou, O great mountain?” Art thou a fiery furnace, or a den of lions? I am ready to encounter thee: for, great as thou art, “thou art not worthy to be compared with the sufferings I shall escape, or the glory that shall follow.” However great they be, we should not be afraid to address them in the exulting language of the text. They will always, in the issue, be the means of glorifying Christn. Let us therefore go forward in dependence on that promise—.]

2. In what manner we may overcome difficulties—

[Remember who the Builder is: it is Zerubbabel, the Lord Jesus Christ; and is there any thing too hard for him? The greatest mountains before him will become a plain: he therefore must be viewed as our all-sufficient helper. If we trust in him, we shall never be disappointed. We shall surely experience the truth of that declaration—. To him then let us commit ourselves with thankful adorationq.]

MCCXLV

THE DAY OF SMALL THINGS

Zech. 4:10.

For who hath despised the day of small things?

IT is observable in the dispensations both of nature and of providence, that the greatest things take their rise from very small beginnings. From a view of a new-born infant we might be ready to imagine that it would never be capable of any exertions: but, when its faculties are strengthened and matured, it may astonish the world with its profound wisdom, or its heroic exploits. Thus in the dealings of God towards the Jewish nation, they were frequently so reduced, as to be, to all appearance, incapable of attaining that state, which their prophets had given them reason to expect. After their restoration from the Babylonish captivity, their difficulties seemed absolutely insurmountable: but God, in the passage before us, assured them, that the very person, who had laid the foundation of their temple, should live to finish it; and exhorted them not to despise the present small beginnings; for that, in spite of every obstacle, they should have a favourable termination; the temple and city should be rebuilt, and the nation be restored, in a measure at least, to its pristine grandeur. Thus in the literal sense this promise refers to the material temple at Jerusalem; but it may well be applied,

I. To the mystical temple which God has erected in the world—

The very names of “Zion” and “Jerusalem” are often given to the Church of Christ. Nor can there be a doubt, but that the history to which the text relates was a typical representation of Christ’s Church, which is brought out of bondage, and erected in the midst of unnumbered difficulties—

There have been many seasons when it has been “a day of small things” with the Church of God—

[If we look back to the days of Noah, Abraham, Elijah, and the prophets, we shall find that the true worshippers of God were so few as to be “for signs and wonders” in the age and nation where they lived. After our Lord had preached for three or four years, the number of his disciples was no more than a hundred and twenty: and even at this day the are very few in comparison of those who serve mammon: they are “a little flock,” who walk in a “narrow and unfrequented way.”]

But we must not “despise” the Church, however low it may appear—

[God has promised that his Church shall one day fill the world; that “all shall be righteous;” that “all shall know the Lord from the least to the greatest;” and that “Christ shall have the heathen for his inheritance, and the utmost ends of the earth for his possession.” True it is that there is very little prospect of such an event at present; but “faithful is he who hath promised: who also will do itd.” “Before our Zerubbabel the mountains shall become a plain;” he shall “ride on. in the chariots of the everlasting Gospel, conquering, and to conquerf;” and “the knowledge of him shall cover the earth as the waters cover the sea” Instead therefore of despising the present low appearances, we must regard them as an earnest and pledge of that universal empire of Christ which shall in due season be erected in the world.]

The text is yet further applicable,

II. To the spiritual temple which is founded by God in the hearts of his people—

Believers are often called the Temple of God: but so imperfect is their present state that it may well be said to be with them only as “a day of small things”—

[In some sense the most established believer is but in a low and despicable condition. What are any man’s attainments when compared with the law, which is our rule, or with Christ, who is our pattern, or even with Paul, who was a man of like passions with ourselves? But to weak believers the text may be more properly applied. They have indeed been liberated from their sore bondage, and have had the foundations of grace laid in their hearts; but alas! how slowly has the work advanced! and how many obstacles do they meet with, that weaken their hands, and discourage their hearts! often are they ready to question, whether the work have been begun in them or not? and to say in despair, “There is no hope.”]

But they should not despise the operations of grace, however small—

[The mode in which this part of the promise is conveyed, is worthy of notice. The interrogatory form of it puts the desponding soul, as it were, upon an inquiry, that by finding how important the day of small things is in the eyes of those who are competent to judge, it may not yield to its disquieting fears. Let the inquiry then be made; Who hath despised the day of small things? Did the Father, when he ran to meet the yet distant prodigal, and fell on his neck and kissed him? Does Christ, who “carries the lambs in his bosom,” and has promised never to “break the bruised reed,” though it be so unfit for his use, nor to “quench the smoking flax,” notwithstanding there is so much in it to disgust, and so little to please, him? Do the angels, who, instead of waiting till the penitent becomes established, shout for joy at the very first appearances of his conversion? Does Satan? Does he not act precisely like the kings of Canaan, who, the very instant they found the Gibeonites had made a league with Joshua, confederated to destroy them? Yes; the moment we submit to Jesus, that roaring lion seeks, if possible, to devour us. If then they who best know the worth of true grace do not despise the very smallest portion of it, shall we? Shall we not rather value it, rejoice in it, adore our God for it, and take occasion from it to seek for more? Consider the author of it, God; his design in it, to make us his habitation; the benefits resulting from it, present peace and everlasting glory; and shall we despise it; especially when God himself has assured us, that, “wheresoever he has begun the good work, he will carry it on, and perfect it to the day of Christ?” Did he notice “some good thing” in the heart of young Abijah, and will he forget you? Let not the thought be entertained one moment; but let the weak be strong, and the faint-hearted dissipate their fears; for behold, “the temple shall be built, though in troublous times;” and “the head-stone thereof shall be brought forth with shoutings, crying, Grace, grace unto it!”]

To this encouraging subject we should subjoin a word or two of CAUTION:

1. Do not mistake the day of small things—

[As the wheat and the tares may be mistaken for each other in the early stage of their growth, so may good purposes and good desires be easily mistaken for the operations of saving grace. Religion may be counterfeited so well, as, in some instances, to deceive an apostle; and in ten thousand instances are men led from very false or equivocal appearances to fancy themselves possessed of the reality. To guard against so fatal an error, we should inquire whether the foundation be laid deep in humility and contrition; for, where this is not done, the superstructure, how beautiful soever it may appear, will inevitably fall, and bury us in its ruins.]

2. Do not think too highly of the day of small things—

[If we have solid grounds for believing that God has begun a good work in our hearts, we must still remember that much remains to be done: many conflicts must be sustained before we can get the victory; and “it ill becomes him who girds on the armour, to boast as one that puts it off.” The difficulties which the builders of the material temple experienced, were shadows of those which we must expect in the divine life. Numberless are the devices of our subtle enemy; nor can we defeat his purposes, unless, while we build with one hand, we hold our sword in the other. Be not then high-minded, but fear; and, while you rejoice in what God has done for your souls, “rejoice with trembling.”]

MCCXLVI

THE VISION OF THE OLIVE-TREES

Zech. 4:11–14.

Then answered I, and said unto him, What are these two olive-trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive-branches, which through the two golden pipes empty the golden oil out of themselves? And he answered me, and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

VISIONS, under the Old Testament dispensation, were like parables under the New: they gave a shadowy representation of some important truths. They are frequently very obscure: yet there is almost invariably a clew given us, whereby to discover their real import; and not unfrequently an explanation of them is given by God himself. As in the parables, there will be sometimes found circumstances, the precise drift of which is not easy to be explained: but an attention to the main scope of the whole will keep us from ever deviating far from the true interpretation.

The vision which we are about to consider is certainly not very obvious at first sight; and it requires to be investigated with great sobriety of mind: but, when properly understood, it will richly repay the care we have used in the investigation of it. The prophet’s solicitude to understand it, shews us the propriety of inquiring into it with care and diligence. Let us therefore endeavour to ascertain,

I. The import of the vision—

The general scope of it is declared by God himself—

[The Prophet Zechariah was commissioned to encourage Zerubbabel and Joshua to proceed with the re-building of the temple, which had been long neglected. The Jews who had returned from Babylon were poor and feeble; whilst their adversaries were numerous and powerful. Hence they despaired of accomplishing, under such unfavourable circumstances, so great a work. But in this vision they were taught to look to God, who, if they confided in him, would assuredly crown their labours with success. With him on their side, they needed not either to regret the want of power in themselves, or to dread the existence of it in their adversaries, since he was almighty and all-sufficient for them. This was the construction which the prophet himself was taught to put upon the vision: “Knowest thou not what these be?” said the angel unto him: “And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.”]

The particular parts of it will be found to bear upon this point with much beauty and exactness—

[In the second and third verses we have the vision: “What seest thou? And I said, I have looked, and behold, a candle-stick, all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps which are upon the top thereof; and two olive-trees by it, one on the right side of the bowl, and the other on the left side thereof.” In our text there is an additional circumstance mentioned, namely, that “the olive-branches empty out of themselves golden oil through the two golden pipes.” What the import of all this was, the prophet was very anxious to know; and therefore repeated his inquiries with a kind of holy impatience: and the answer given him was, “The two olive-trees are the two anointed ones that stand by the Lord of the whole earth.” From this answer we may gather both the literal and mystical interpretation of the whole.

The literal import then was this. Zerubbabel and Joshua were the two persons anointed of God to superintend, the one the civil, and the other the ecclesiastical, affairs of the Jews at that time. They had but little power in themselves, yet were they ordained of God to effect great things: and God engaged through them to impart unto the people such supplies of wisdom and strength, as should enable the whole nation to shine with their former splendour. However weak therefore they were in themselves, they must not despair; for every mountain should, before Zerubbabel, become a plain.

The mystical import must be more minutely explained. It must never be forgotten that that whole dispensation was typical. The return of the Jews from Babylon, and the restoration of their civil and ecclesiastical polity, were typical of the deliverance of sinners from their spiritual bondage, and the establishment of the Redeemer’s kingdom in the world. Bearing this in mind, we shall see how this vision illustrates the purposes of God, in relation to the Church of Christ. The lamps are emblems of his Church, which shines as a light in a dark world. The pipes are the ordinances of religion, by means of which continual supplies of oil are imparted to them, that their light may never be extinguished. The bowl is the Gospel, which abounds with blessings for all, according to their several necessities. The oil is the Holy Spirit, by whom alone the light that has been set up can be kept alive. And the two olive-trees, from whence that oil spontaneously flows into the bowl, are the kingly and priestly offices of Christ, who, like Zerubbabel and Joshua, is appointed of God to establish Jerusalem, and to build the spiritual temple of the Lord. He is exalted to the right hand of God, and “stands by the Lord of the whole earth,” that he may carry on every thing in conformity with the Divine will, and accomplish, in due season, the work that has been committed to him. He himself, as the Messiah, the Christ, is the Anointed of the Lord; (the words Messiah and Christ both mean Anointed;) and from him flows “the unction of the Holy One,” by which all spiritual light and life are communicated to the Church.]

The proof of these several points will be more advantageously adduced under the next head of our discourse, in which we propose to point out the proper improvement of the vision, or,

II. The instruction to be derived from it—

To ascertain this, we must bear in mind the scope of the vision: for, if we forget that, the whole interpretation of it may be thought fanciful: but, if we duly regard that, the whole instruction derived from the vision will appear sober, just, and pertinent. It teaches us, then,

1. That Christ is, by his offices, qualified to support and perfect his Church—

[The offices filled by Zerubbabel and Joshua both unite in Christ. He is the High Priest of his Church; and in that capacity he is now officiating at the right hand of God. He offered himself a sacrifice for us at the appointed time; and he is now entered with his own blood into the Holy of Holies, to plead the merit of that blood, and to make intercession for us before the mercy-seat of Jehovah. Hence he is called “The Apostle and High-Priest of our profession;” and it is from the consideration that we have such an High-Priest, that we are encouraged to hold fast our profession. Moreover he is a King; God has “set him as his King upon the holy hill of Zionf” And to this the Apostle Peter bore witness on the day of Pentecost, saying, “God hath made that same Jesus whom ye have crucified, both Lord and Christ.” From the union of these two offices in him arises his ability to build his Church. Were either of them wanting, he would fail; but, by the concentration of infinite merit and almighty power in his sacred person, he is fully qualified for the work assigned him. This is particularly marked by Zechariah in a following chapter, where he says, “Behold the Man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the Temple of the Lord: even He shall build the Temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be A PRIEST UPON HIS THRONE: and the counsel of peace shall be between them both.” Thus standing by the Lord of the whole earth, and sustaining in himself the united offices of Zerubbabel and Joshua, he is really to the Church what they were in a shadow, the source of all that is necessary for her spiritual edification.”]

2. That the fulness which is in him is expressly committed to him, for the use and benefit of his Church—

[“It has pleased the Lord that in Him should all fulness dwell.” But for whose sake is it committed to him? His own? No; but ours. He appears in heaven, not in a private, but public capacity, even as the Head of his Church. At his ascension thither he received gifts; and received them in order to impart them to rebellious man. He ascended, on purpose “that he might fill all thingsl.” He is the Head; and “the Church is his body, the fulness of Him who filleth all in all.” Hence we find, that when the Holy Ghost was poured forth on the day of Pentecost, the Apostle Peter confidently traced the gift to him, even to that very Jesus who had so recently been crucified as a malefactor: “This Jesus hath God raised up, whereof we all are witnesses: therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear.” And to the same effect St. Paul also says, that God “saves us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour.” These passages reflect great light upon our text, inasmuch as they shew that Christ is the true source of all spiritual blessings to the Church; and that the Holy Spirit, with all his graces and consolations, flows from him according to the Father’s will, just as the oil in the vision dropped from the olive-trees into the bowl, for the continual supply of the lamps dependent on it.]

3. That in the use of his ordinances, we may expect all needful supplies—

[It was through the pipes only that the lumps received the oil; and it is through the ordinances only that we can receive “supplies of the Spirit from Jesus Christ”. He will be inquired of for all that he has promised usq. “If we ask not, we cannot have.” We must wait upon him in private, reading his word, meditating upon it, and praying over it. We must wait upon him also in public, “not forsaking the assembling of ourselves together,” but expecting more particular manifestations of his love, and richer communications of his grace, through the medium of his preached Gospel. “Where two or three are met together in his name,“there it is that he sheds forth his Spirit in a more abundant measure. Verily, if we watch unto prayer, and abound therein with thanksgiving, we shall never be disappointed of our hope. We shall have just reason to say, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” “The hungry he will fill with good things: it is the rich only,” and the self-sufficient, “that he ever sends empty away.” “The diligent soul shall be made fat.”

And here let me observe, that, in the vision, the lamps, the pipes, the bowl, the oil, were all of gold. Those who wait upon the Lord in sincerity and truth are in themselves as superior to unregenerate men as gold is to the baser metals? And what is there of such value as the grace of which they have been made partakers? in comparison of it, all else is but as dung and dross. And are there not in the Gospel “unsearchable riches?” And may we not well say, that under the ordinances, whether public or private, we have enjoyed many golden opportunities? Yes indeed: and if we be careful to keep up the communication between Christ and our souls, we shall have all our wants abundantly supplied, and the “salvation ministered unto us shall be as a lamp that burnethu.”]

4. That however low our state may be, or powerful our enemies, His grace shall be sufficient for us—

[Of this were Zerubbabel and Joshua assured: and the event corresponded with the vision. Of this too may we be assured; for to us, no less than to St. Paul, does the Lord Jesus say, “My grace is sufficient for you.” Is that grace at present imparted in but a low degree? Still God says to us, “Who hath despised the day of small things?” ‘I do not: and therefore let not any of you do it.’ Are our enemies exceeding powerful? God teaches us again to say, “Who art thou, O great mountain? before Zerubbabel thou shalt become a plainy.” Have we an evidence in ourselves that the Lord Jesus Christ has begun a work of grace within us? God again teaches us to say, “The hands of Zerubbabel have laid the foundation of this house: his hands also shall finish it.” Shall it be thought that these passages relate only to that particular occasion? Look then to the New Testament, and there you will find all the same assurances and triumphs. We are told that “He, who has been the author, will also be the finisher of our faith.” We may be confident of this very thing, that He who hath begun a good work in us, will perform it “until the day of Christb.” And even now, whilst yet conflicting with our enemies, we may say, “If God be for us, who can be against us?” “Who shall lay any thing to the charge of God’s elect? Who is he that shall condemn? Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No: I am persuaded, that neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate me from the love of God which is in Christ Jesus our Lord.” “The plummet is in the hands of our Zerubbabel, with those seven” attendant spirits, “who are the eyes of the Lord, and run to and fro through the whole earth;” and he will see that the work is perfected in us according to his will.

Look ye then, beloved, to our adorable Lord and Saviour, and let nothing interrupt your communication with him. It is your privilege to be daily and hourly “receiving, out of his fulness, grace,” according to the grace that is in him, and sufficient for all your necessities. Do you feel your need of repentance, or pardon, or any blessing whatsoever? Know that “he is exalted to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins:” and though you are not to expect the Holy Ghost to be imparted to you in his miraculous powers, you may in his gracious influences: yes, “ye shall receive the Holy Ghost; for the promise is to you, and to your children, and to as many as are afar off, even as many as the Lord our God shall call.” And though you may still have many conflicts, the time is not far distant, when, the work being completed in you, “the head-stone thereof shall be brought forth with shouting;” and to all eternity you shall cry, “Grace, grace unto it!”]

MCCXLVII

CHRIST SAVING BY HIS UNITED OFFICES

Zech. 6:12, 13.

Thus speaketh the Lord of Hosts, saying, Behold the man whose name is The Branch: and he shall grow up out of his place, and he shall build the temple of the Lord; even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both.

MANY of the most important prophecies were introduced with remarkable and appropriate signs. When God foretold to Moses the deliverance of his people from their bondage in Egypt, he appeared to him in a burning bush, which represented the state of his Church as persecuted on every side, but preserved from injury by his presence in it. Thus was Joshua the high-priest now made to receive an honour which described in a very significant manner the glory and dignity of the promised Messiah. Some of the Jews who had chosen to remain in Babylon after that their brethren had returned to their own land, shewed that they were not altogether unmindful of their brethren or their God, by bringing a present of gold and silver for the use of the newly erected temple: and God instantly commanded that two crowns should be made of the gold and silver, and that these crowns should, in the presence of the donors, be put upon the head of Joshua: then, in explanation of this sign, the prophet was ordered to direct their attention to the promised Messiah, in whom all honour and power, whether regal or priestly, should be combined.

This prophecy will lead us to consider,

I. The name and work of the Messiah—

Christ is here referred to as “the man whose name is The BRANCH”—

[Frequently is he characterized by the prophets under this appellation. Its import is, that he was to be a scion or shoot springing out of the stem of Jesse, that is, to be born of the house of David, when it was cut down and reduced to the lowest statec. But though he was to appear in such a weak and mean condition, yet he was to “sit upon the throne of his father David and to reign for ever.” Nor can we err in applying this prophecy to Christ, since another prophet, speaking of him by the very same name, expatiates in exalted terms upon the glory of his majesty, and declares that the name whereby he should be still more eminently distinguished, should be, JEHOVAH OUR RIGHTEOUSNESS. In due time he “grew up out of his place,” both out of Bethlehem, where he was born, and out of Nazareth, where he was brought up. We do not indeed find him called “The Branch” by any of the New Testament writers; but, as the place where this branch was to grow up seems to be so particularly specified, it is not impossible but that this prophecy received its accomplishment in that contemptuous appellation given to him, “The Nazarene:” at all events it was fulfilled in that title so often ascribed to him, “The Son of David.”]

The work to which he was appointed was, to build the temple—

[The material temple was now rebuilding under the auspices of Zerubbabel and Joshua. In reference to that, the prophet speaks of another temple (of which that which was now erecting was but a type or shadow,) which should in due time be raised by the Messiah himself; and he repeats his declaration both to denote the great importance of it, and the certainty of its accomplishment. This temple is no other than the Church of God, which Jesus Christ has founded on the earth, and against which neither the power nor the policy of hell shall ever prevail.]

To him also, as the only builder, was to be given all “the glory”—

[Whatever instruments he uses, they can effect nothing but through the agency of his Spirit. Whether Paul plant or Apollos water, it is Christ alone that can give the increase. The workmen in the material temple might say of the carved work, This and that was the work of my hands; it was formed by my skill, and is a monument of my power: but, in the Church of God, there is not one stone laid in the whole building, which was not dug from the quarry, fitted for its place, and fixed in its station by the hand of Jesus: and the chisel has as much right to boast against him who worketh with it, as any instrument, which the Lord may use, has to arrogate to himself any part of his honour. When “the top-stone shall be brought forth with shoutings,” there shall not be one in heaven or earth, who will not ascribe the glory to the Divine Architect, crying, “Grace, grace unto itk!”]

As his work was to be glorious, so were also,

II. The offices whereby he was to execute that work—

Mean as his appearance was, he was appointed to bear the highest offices:

1. He was to rule both as a King and as a Priest—

[As “King of kings and Lord of lords,” he erects his throne over all in heaven and earth. But he exercises also a government which the Father has committed to him in his mediatorial capacity. This relates more immediately to the Church, the minutest concerns of which are all subject to his controul. But though a King, he executes also the office of a Priest; and appeared to the beloved Apostle arrayed in priestly vestments, in token that he still carries on the work which he began on earth. In him the kingly power of Zerubbabel, and the priestly office of Joshua, were to be united: and it was for this reason that both the crowns were put upon the head of Joshua, who in so remarkable a manner represented him. Being “a priest upon his throne,” his government was to be mild, like that of a compassionate Priest; and his intercession effectual, like that of an Almighty King.]

2. By these united offices he was to perform the work assigned him—

[The salvation of men has been contrived by infinite wisdom, and is effected only in that way which God has appointed. It is not accomplished either by power alone or by price alone; but by price and by power. Christ in his priestly office atones; and in his kingly office imparts the benefit of that atonement: “the counsel of peace is between them both.” However meritorious the death of Christ might be as a sacrifice, we can receive no salvation by it, unless he exert his almighty power to renew and sanctify our nature; nor, on the other hand, would his grace be sufficient to bring us unto God, unless he had offered a sacrifice for our sins, and continued in heaven to make intercession for us. But by making satisfaction to the injured Majesty of heaven, and delivering us out of the hands of all our spiritual enemies, he both effects our reconciliation with God, and renders us meet for our heavenly inheritance.]

INFER—

1. What abundant provision has God made for our peace!

[A guilty conscience is not easily pacified: in the midst of all its endeavours to divert its attention from the state of the soul, it will feel many fears and secret misgivings: it will always suspect, either that something which they do not possess, is necessary for the securing of pardon, or that the exertions used for the attainment of holiness, are inadequate to the end proposed. But God has given us a Saviour, who equally bears the sacerdotal censer, and the regal diadem; and unites in himself the compassion of a Priest, with the power and authority of a King. What then can be wanting to satisfy our minds? Surely we need only believe; and “according to our faith so shall it be done unto us.” If our minds be but “stayed on Christ” as a willing and all-sufficient Saviour, we shall, according to his word, be “kept in perfect peace.”]

2. How evidently must all the glory of our salvation be given to Christ!

[We always wish to ascribe some of the glory to ourselves: but the whole work is his from the foundation to the top-stone: He is “the author and the finisher of our faith.”Are we reconciled to God? it is through the blood of his cross. Is our peace maintained with God? it is through his prevailing intercession. Are we freed from the bondage of sin and Satan? it is through his mighty power, and victorious grace. Let him then “bear the glory:” on him “let us hang all the glory of his Father’s house:” and let us now sing, as we hope to do to all eternity, “To him that loved us and washed us from our sins in his own blood, be glory and dominion for ever and ever. Ameno.]

MCCXLVIII

OUTWARD SERVICES VAIN WITHOUT OBEDIENCE

Zech. 7:4–7.

Then came the word of the Lord of Hosts unto me, saying, Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves? Should ye not hear the words which the Lord hath cried by the former prophets, when Jerusalem was inhabited and in prosperity?

THIS was an answer to a question which had been proposed to the prophet, by persons who had been sent from Babylon to consult him on a matter of considerable importance. The Jews, when carried captive to Babylon, instituted four annual fasts, two of which are mentioned in the text; that in the fifth month, in remembrance of the destruction of their temple and city by Nebuzar-adan, the Chaldean general; and the other, in remembrance of the murder of Gedaliah, who had been placed, as governor, over the poorer part of the Jewish population that were left in the land. But the people were now restored to their land; and the temple was in part rebuilt; and therefore it was justly doubted, by those who yet remained in Babylon, whether it was proper to continue those fasts, now that the judgments on account of which the fasts were instituted were removed. This was a question which could not be satisfactorily answered, but by one who was inspired of God to declare his will respecting it. But before a direct answer was given to it, the prophet was instructed to reprove the whole nation, priests as well as people, for the manner in which those fasts had been observed. They are not blamed for instituting the fasts, but for the hypocrisy which they had manifested in the observance of them.

The reproof here given to the Jewish nation furnishes us with a fit occasion,

I. To inquire into the principles by which we have been actuated in our religious duties—

External acts are of no value in the sight of God, any farther than as they express the real dispositions of the mind. It is to the principle from which we act, and not to the mere act itself, that God looks: and it is to that that we also must look, in order to form a right estimate of our character. Consider then,

1. To whom we ought to have performed all our religious services—

[That “fasting and mourning” were religious services, is obvious: and that “eating and drinking”are here used in the same sense, is also obvious. The Jews were ordered by the Mosaic law to carry up their tithes, and their first-fruits, and their free-will offerings, to Jerusalem, and to eat them, in the temple before the Lord: and not being able to carry them thither, they observed the same rites in Babylon. Hence we may properly notice our own religious services in general, whether those of greater solemnity, as public fasts, or those which are of more ordinary occurrence, both public and private: in all of them we ought to have had respect to God; to his will, as the cause; his word, as the rule; his glory, as the end. If not done for him, they are not acceptable to him: and the more entirely we have respect to him in them, the more pleasing they are in his sight. But if we examine our religious services in this view, how few will be found to have been such as God could accept! Enter distinctly into those three points — — — and then say what answer you can return to that searching interrogation, “Did ye perform them to me, even unto me?”]

2. To whom we have performed them—

[Self was the spring of all their services in Babylon; and self has been, for the most part, the true source of ours. With some they have been no more than a decent regard for the customs of the place wherein they live. With others, they have originated in pride, having been performed only to set a good example to others, or to gratify a self-complacent spirit in themselves. With others again, the observance of them has been prompted by self-righteousness, and a vain desire of establishing a righteousness of their own before God. With some too, it is to be feared, their services have been debased by, if not founded in, hypocrisy, having been little else than an endeavour to preserve a fair appearance before men, and to get advantage for the promoting of their temporal interests.

In any of these points of view, what is the principle that actuates us? Is it love for God, or zeal for his glory? No: it is self, and nothing but self; and inasmuch as we have performed religious services under any of these impressions, it must be said that we have done it “for ourselves,” and not for God. Of Pharisaic hypocrisy we would fondly hope, that it is not a common principle amongst us: but formality, and pride, and self-righteousness operate to a vast extent. O let us search and try ourselves in relation to these things — — — and we shall find abundant ground for humiliation, where perhaps we imagined there was cause for nothing but self-approbation and joy.]

That we may not perform our services in vain, I will proceed,

II. To shew what practice is necessary to the acceptance of them before Godm—

The prophet appealed to the Jews, whether their attention ought not rather to be called to the commands of God, which in their more prosperous state they had neglected, and which even now they overlooked?

This is the duty to which we are called—

[Under all circumstances, our first duty is to obey the commands of God: and to bring us to obedience is the end of all his dispensations towards us. If he gives prosperity, it is to encourage us to what is good; and, if he send adversity, it is to reclaim us from evil. Even in the gift of his only-begotten Son he aimed particularly at this, the reducing of men to a state of holy obedience, and of an unreserved devotedness to their God— — —]

Without this, all services, of whatever kind they be, are of no avail—

[In numberless places is this declared by the voice of inspiration: the universal testimony of God’s prophets is, “that God has not such pleasure in sacrifices as in obeying the voice of the Lord; but that to obey is better than sacrifice; and to hearken than the fat of rams.” The Prophet Isaiah in particular insists upon this truth, and in the strongest terms — — — Indeed such is God’s abhorrence even of the most exalted services, if offered as a substitute for obedience, that he accounts them no better than idolatry and murderg. Our blessed Lord in like manner expresses his indignation against those who profess regard for him without manifesting it by a life of holy obedience: “Why call ye me Lord, Lord, and do not the things which I say?” And, as the prophet appealed to the Jews respecting this, so we would make our appeal to you, assured that, if conscience be allowed to speak, there can be but one sentiment on this subject. It is an incontrovertible and fearful truth, that “He is an empty vine, who bringeth forth fruit to himself.”]

Let this subject be IMPROVED,

1. For our humiliation—

[Who amongst us does not, on a review of his past conduct, find abundant cause for self-condemnation in his religious duties? Who has not too much consulted self, and too little had regard to God? Truly, we all need one to “bear the iniquity of our holiest things,” as well as of the things which have been more palpably contrary to the will of God. Let us look to that adorable Saviour on whom all our iniquities were laid, and seek through him alone that gracious acceptance, which services like ours can never merit.]

2. For our direction in future life—

[It is good to serve the Lord: and we must not be discouraged because we cannot serve him so perfectly as we could wish. Self, that subtle enemy, will more or less intrude into all we do. But let us be on our guard against this evil principle, and beg of God to deliver us from it. Let us endeavour to get a deeper sense of our obligations to God our Saviour, for all the wonders of redeeming love. This will do more than any thing else to counteract our natural depravity, and to make us “live in all things, not unto ourselves, but unto Him who died for us, and rose again.”]

MCCXLIX

THE RESTORATION OF THE JEWS

Zech. 8:3–8.

Thus saith the Lord: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem, shall be called a city of truth; and the mountain of the Lord of Hosts the holy mountain. Thus saith the Lord of Hosts: There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof. Thus saith the Lord of Hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of Hosts. Thus saith the Lord of Hosts; Behold, I will save my people from the east country, and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

THE restoration of the Jews from their present dispersion forms a very principal subject of all the prophetic writings; and one cannot but be amazed that it should occupy so small a share of attention amongst the ministers of religion, as scarcely to be noticed by them. Indeed those who do notice the passages relating to that event, pervert them for the most part, by applying them to the Church of Christ, and giving them an interpretation which they were never designed to bear. From whatever cause this proceeds, it tends exceedingly to keep out of view the mercy of God towards his once-favoured people, and to foster in our bosoms an indifference to their welfare. But let us indulge a more benevolent disposition towards them, and contemplate with pleasure,

I. Their interest in this prophecy—

In its primary sense, it was applicable to the Jews of that day—

[They were at present but a small “remnant,” and under circumstances that were very discouraging. They had long been afflicted, both by God and man. Previous to their captivity, the judgments of God had been so heavily inflicted on them, that scarcely an old man was to be found among them; and nothing but want and misery was to be seen in the streets: but now peace and plenty should be restored to themb. In a moral view, also, there should be a great and general improvement, insomuch that their city, which had been the seat of the most abominable idolatries, should be called “A city of truth;” and the mountain where their temple was rebuilding, “The holy mountain.”]

But it had respect to the Jewish nation in days that are yet future—

[Of this there is abundant evidence: for Judah alone returned from captivity; whereas the chapter before us speaks of “Israel and Judah.” Moreover, the Jews after their return never displayed any great piety; whereas they were, in this prophecy, designated as a holy people. They were also to “be a blessing among the heathen, as before they had been a curse.” But never, at any period, were they so execrated amongst the heathen, as since their dispersion by the Romans: nor, with the exception of the Saviour and his Apostles, have they ever been such a blessing to the world, as they will be at a future period, when they shall rise up as missionaries in all the countries where they have been scattered, and be the means of converting the whole Gentile world to the faith of Christ. Nor can the concluding part of this chapter be referred to any events that have hitherto taken place in the world. The time is yet to come, when “many people and strong nations shall come to seek the Lord of Hosts in Jerusalem;” and when “ten men out of all languages of the nations shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you.”

What then are the things here predicted? First, the return of the Jews to their own land. And this is an event which shall certainly be accomplished in due season — — — Next it declares their conversion to the Lord Jesus Christ as their Messiah, and their instrumentality in converting the heathen world. This also shall be accomplished at the appointed time — — —]

God, foreseeing the incredulity of all to whom this prophecy should come, declares,

II. The certainty of its accomplishment, notwithstanding all the difficulties which lie in the way—

When things are far beyond the powers of man we are apt to judge that they can never be effected—

[Unbelief is deeply rooted in the heart of man. When Sarah was informed, that she, notwithstanding the advanced age of herself and her husband, should bear a child, she laughed at the idea, as altogether incredible. The Israelites in the wilderness, notwithstanding they had seen all God’s wonders in Egypt and at the Red Sea, conceived it impossible that God should ever give them flesh to eat in the wildernessi: and Moses himself staggered at this promise through unbelief. So it is with us all: “we limit the Holy One of Israell,” and “judge of him as if he were altogether such an one as ourselves.”]

But this is erroneous and absurd—

[Very pointed is that interrogation in the text: “Thus saith the Lord of Hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of Hosts.” “There is nothing impossible to God.” He that by a word called the whole universe into existence, What can he not do? There were many in our Lord’s days who doubted the resurrection of the body, because they could not conceive how the scattered atoms could ever be brought together and re-united into the same corporeal mass, so that every human being from the beginning to the end of the world should have his own proper body. But our blessed Lord said to them, “Ye do err, not knowing the Scriptures and the power of God.” A just consideration of God’s omnipotence would at once have removed all their doubts on this subject, as it will also on every other subject connected with prophecy. Particularly in reference to the final restoration and conversion of the Jews is the power of God insisted on, as a pledge and security for the performance of his promised mercy: “They shall be graffed into their own olivetree again; for God is able to graff them in again.” When therefore we see the desperate state to which the Jews are reduced, and feel inclined to ask, “Can these dry bones live?” let us bear in mind, that God has declared they shall live, and that “what he has promised he is able also to performq.”]

ADDRESS—

1. Let none indulge unbelief, in reference to their own souls—

[Frequently are persons ready to despond, as though their difficulties in the divine life were too great to be surmounted. And truly, if our salvation depended on our own efforts only, we might well despond. But has not God engaged to keep his people? — — — Has not the Lord Jesus Christ assured us, that “his grace shall be sufficient for us?” Why then should we be cast down, as though there were no hope? See how tenderly God chides us for such unworthy and unbecoming fears — — — and learn to “live by faith in the Lord Jesus,” and to be “strong in faith, giving glory to Godu.”]

2. Let none indulge it, in reference to the Church of God—

[We confess, “it is marvellous in our eyes,” that the Jews should ever become such a people as we are taught to expect. But we are not therefore to doubt whether the promises of God respecting them will be fulfilled. What the prophet predicted respecting the speedy re-establishment of the Jews after their captivity, was fulfilled: and so will his predictions relative to their future restoration. Hence, in the words immediately following the text, it is said, “Let your hands be strong, ye that hear, in these days, these words by the mouth of the prophets:” and again, in ver. 13 “Fear not, but let your hands be strong.” So then say I to you at this time: You who are engaged in promoting the welfare of the Jewish nation, “fear not, but let your hands be strong.” Your prospects, humanly speaking, are discouraging; but God is on your side; and he who by the sound of rams’ horns cast down the walls of Jericho, will, by your feeble efforts, “glorify himself, and make his own strength perfect in your weakness.”]

MCCL

THE CONVERSION OF THE GENTILES

Zech. 8:20–23.

Thus saith the Lord of Hosts, It shall yet come to pass, that there shall, come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of Hosts, In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.

IF we did not see that the generality of Christians, with the Scriptures in their hands, are yet ignorant of the plainest and most fundamental doctrines of our religion, we should wonder how the Jews, with the sacred oracles before them, could be such strangers to God’s design of bringing the Gentiles into his Church. If there were no other passage, in all the inspired volume, relating to the subject, besides that which we have now read, they would have had abundant reason to expect that glorious event.

But the prophecy before us, however fulfilled in part in the apostolic and succeeding ages, is yet to receive, at a future period, a more complete accomplishment. In unfolding its meaning, we shall be led to consider,

I. The conversion of the Gentiles—

To human appearance, it must be granted, this event is very improbable: but,

It is certain—

[It is an event foretold from the earliest ages by Moses and the prophetsb; and we are confirmed in our expectation of it by Christ, and his apostlesd.]

It will, however, be sudden—

[There will probably be no more prospect of its arrival, than there was of the restoration of the Jews from Babylon a little time before it took effect. “A nation shall then, as it were, be born in a day.” “As soon as the people hear of Christ, they shall obey himf.” No sooner shall his standard be erected, than they shall flock to it in crowds, “like doves to their windows.” Like persons eager for some great and unexpected good, they shall “lay hold of the skirt” of him, who they think can aid them in the attainment of it. Yea, so vast and sudden will be the accession of converts to the church, that the places appropriated to divine worship shall not be able to contain them, and the people of God themselves shall be filled with wonder and astonishment.]

It will also be universal—

[“All the ends of the world are given to Christ as his possession.” And in that day “many and strong nations” shall unite themselves to the Lord; and “men shall fear him from the rising to the setting sun.” “All shall know him, from the least of them even to the greatestl.” All shall be righteous: even the most ignorant countrymen shall be consecrated to the Lordn. None, or next to none, shall remain in an heathenish unconverted state. The knowledge of the Lord shall cover the earth, as universally as the waters cover the channel of the seap.]

Together with this assurance of the event itself, the text further sets before us,

II. The way in which it will be manifested—

Conversion, wherever it exists, uniformly produces the effects mentioned in the text:

1. A cordial delight in God’s ordinances—

[A proud pharisee will go to the temple as well, and perhaps as often, as a repenting publican: but he never can find delight in the worship of God. Prayer is a task, that he performs either from necessity, or with a view to establish a righteousness of his own. But the true convert rejoices in opportunities of approaching God both in public and in private — — — There will indeed be many seasons when he will find his mind lamentably indisposed for holy exercises: but, when he is in a proper frame, his joy is in God aloner.

Nor will any true Christian be satisfied to serve God alone: when once he has tasted the benefits of communion with God, he will desire to bring all he can to a participation of his bliss. Nor will he readily be put off with vain excuses: he knows the danger of procrastination; and therefore says, Come, “let us go speedily, and seek the Lord:” yea, to give more efficacy to his advice, he is glad to lead the way, and to profit others by his example, as well as by his precepts.

This will be an universally prevalent disposition in the latter day; and it will assuredly prevail, wherever the grace of God is received in truth.]

2. A zealous attachment to his people—

[A person truly converted to God can no longer associate with those who would turn him from the paths of righteousness. He seeks rather those who will aid him in his journey heaven-ward. He sees that God is with his people, “comforting them with his presencey,” and “blessing them with all spiritual blessings.” He therefore desires to cast in his lot with thema; he “takes the Lord’s people, as it were, by the skirt, saying, I will go with you;” and, with Moses, accounts it better to renounce all the vanities of the world, and to “suffer affliction with the Lord’s people, than to enjoy the pleasures of sin for a season.” In this choice, he is not instigated by fear, as the heathen were in the days of Estherc, but from a firm persuasion that God is with his Church, and that there is no solid happiness to be enjoyed but in connexion with it.]

This SUBJECT affords ample matter,

1. For reproof—

[With all our profession of Christianity, the generality never once in all their lives have manifested such a disposition as is described above. We frequently say to each other, ‘Let us go to this or that amusement;’ but never, “Let us go speedily and seek the Lord.” On the contrary, though frequently and earnestly exhorted by the ministers of God, we cannot even be persuaded to seek the Lord for ourselves. What resemblance then is there between such persons, and the Christians of the latter day? Let us know that to call ourselves Christians, while we are wholly destitute of Christian principles and Christian habits, is a fond and fatal delusion.]

2. For encouragement—[God is with his church at this time, as well as in the days of old: and his people can testify, that it is well with those who seek his facef. Behold, then, we say to all, as Moses to his father-in-law, “We are journeying unto the place of which the Lord said, I will give it you: and it shall be, if ye go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will he do to you.” Let the day then, the blessed day commence amongst us, when that prophecy shall be accomplished, “The children of Israel shall come together, going, and weeping; they shall go and seek the Lord their God: they shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten.”]i

MCCH

THE CONNEXION BETWEEN THE CONVERSION OF THE JEWS AND GENTILES

Zech. 8:20–23.

Thus saith the Lord of Hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of Hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you.

WHEN the conversion of the Jews is proposed as an object proper to occupy the attention, and to call forth the exertions of the Christian world, it is often regarded as a visionary scheme, which it is in vain to hope will be realized in any other way than by miracle. The attempt also is deemed premature, because it is supposed that their conversion cannot be accomplished till the great mass of the Gentile world shall have embraced the faith of Christ. But the Scriptures give us no more reason to expect a miraculous interposition in behalf of the one, than of the other. The conversion of both will be effected as in the apostolic age. Though miracles were wrought then for the confirmation of the word, neither Jews nor Gentiles were converted by miracle, but by the preaching of the word, and the mighty operation of the Holy Spirit upon their souls. So, also, will it be in the latter day; and in somewhat of a similar order too. In the apostolic age, a number of Jews were first called, and then the Gentiles. So, in the Millennial period, the awakening will commence among the Gentiles; and then shall come the conversion of the Jews; who, being turned to the faith, will be God’s instruments for the bringing-in of the whole Gentile world. This, I apprehend, is strongly intimated in the passage before us; in considering which, we shall have to state,

I. The conversion of the Gentiles—

[This is an event which shall certainly take place in God’s appointed time, and that, too, through the instrumentality of human efforts. As, in the apostolic age, the saints, on being driven from Jerusalem, “went every where preaching the word;” so, at the period we are now speaking of, all, as soon as they are themselves awakened to see and feel the excellence of religion, will exert themselves to propagate it to the utmost of their power; the inhabitants of one city going to those of another, and exhorting them without delay to seek the Lord. This has certainly never yet been accomplished: for, though it is true that great multitudes of Gentiles were converted in the apostolic age, and their union with the Christian Church may be fitly considered as a fulfilment of the prophecy which says, They should “come up to worship the Lord in Jerusalem,” as all Israel were wont to do three times in the year; yet nothing has ever yet taken place that has corresponded with the strong expressions in our text. There has never yet been such a conflux of Gentiles to the Christian Church as has answered to the declaration, that “many people and strong nations” should come unto it. Whilst we admit, therefore, that there was, in the first ages of Christianity, a partial accomplishment of this prophecy, we must affirm, that its complete fulfilment is yet future, and that it is reserved for that time which is generally designated “the latter days.” Then will a spirit of piety be diffused throughout the whole earth; insomuch that, “from the rising of the sun unto the going down thereof, the name” of Jesus shall be adored, and “all the nations of the earth shall worship before him.” “Theu shall there be but one King over all the earthd;” and “all the kingdoms of the world be the kingdom of the Lord, and of his Christ.”]

This point, the future conversion of the whole Gentile world, being generally known and admitted, I forbear to enlarge upon it; and proceed to mark, what is less known and less considered,

II. Its connexion with, and dependence on, the conversion of the Jews—

The latter part of our text, like the former, may be regarded as having had a partial accomplishment in the days of the Apostles, through whose ministry vast multitudes were converted to the faith of Christ: for, as the Apostles were Jews, and as the Gentile converts, seeing, by the miracles which they wrought, that God was with them, freely and unreservedly submitted to their word; it might be said, that, in embracing the Gospel, they “took hold of the skirt of him that was a Jew.” But we have already shewn that the whole prophecy relates to a future period, even to that period when all, both Jews and Gentiles, shall be united under one Head, and form one glorious Church, under the true David, the Lord Jesus Christ. Then shall the Jews, who reaped the first-fruits among the Gentiles, be employed to gather in the whole harvest; and, to an extent that has never been seen before, shall ten men, out of all the languages of the nations, lay hold of the skirt of him that is a Jew; saying, “We will go with you; for we have heard that God is with you.”

To these words different interpretations have been given. Some suppose “the Jew” here spoken of, is the Gospel, as revealed by the Apostles, who were Jews: others understand the word as designating Christians generally, who are sometimes called “Jews.” Others think that Christ himself is spoken of under this name. But I understand it as relating literally to the Jewish nation; and as declaring, that the Jews shall be first converted to the faith of Christ; that their conversion shall attract the notice and admiration of the Gentiles; and that they shall be eminently instrumental in converting the whole Gentile world.

This appears,

1. From the whole scope of the preceding context—

[Can any one read the first eight verses of the chapter, and imagine for a moment that the Apostles are spoken of; or that their word is spoken of; or that Christians are spoken of, under the name of Jews? Beyond a doubt, the persons referred to are the descendants of Israel and Judah, who shall be restored to their own land, and enjoy there a state of unprecedented prosperity — — —]

2. From many particular expressions throughout the context—

[“The House of Israel and the House of Judah” are spoken of as the persons to whom the prophecy pertains, and as the persons who are to be instrumental in conveying “the blessings to the Gentile world.” And these are the persons who have been “a curse” to the world. Can this refer to the Apostles, or to the word which they have transmitted to us, or to converted Christians, in any age? Have the Apostles ever been a curse to the world, or their word a curse, or pious Christians a curse? Have they ever been any thing but “a blessing?” But the Jewish people have been execrated all the world over; yes, and have been the occasions of many judgments to the people amongst whom they have dwelt: and of them it is said, that they shall be “a blessing.”

Again: God says, that as He repented not, but executed upon the Jews his threatened judgments, so will he assuredly fulfil to them his “promises to do them good.” What reference can this have to the Apostles, or their word, or to the Church of Christ?

Again: He exhorts them to “speak the truth, and love no false oath.” To whom can this refer, but to the Jews who shall exist at that time?

Again: He tells them, that the Fasts instituted in remembrance of the evils which had brought upon them the Divine judgments, and of the calamities which the Chaldeans had inflicted on them, should, at the appointed season, be turned to Feasts. What sense can there be in this, as applied to the

Apostles, or their word; or to the Christian Church? It can relate to none but the Jews personally; even those who shall be alive in the latter day.]

3. From the express words of our text—

[On a supposition that the great body of the Gentiles are to be converted first, and that they are to be the means of bringing in the Jews, the language of the text must be altogether changed. The Gentiles are more than a hundred times as numerous as the Jews; and if they are to be converted first, and then bring in the Jews, they must say, not as in the text, “Ten men shall take hold of the skirt of one Jew;” but, “WE TEN, out of all the languages of the nations, hold out our skirts to you, a poor Jew, saying, Come with US; for ye have heard and seen that God is with us.” But this were to reverse the text altogether, which represents ten Gentiles as taking hold of the skirt of one Jew.]

4. From the passage to which the text itself evidently refers—

[There can be no doubt but that the prophet had in his mind the language used by Moses to Hobab, his father-in-law, when he endeavoured to persuade him to go up to the earthly Canaan: “Come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel. And it shall be, if thou go with us; yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee.” Thus, in the latter days, the Gentiles, seeing beyond a doubt that God is with his people the Jews, will be anxious to go up with them to “the New Jerusalem, the city that cometh down from God out of heaven.”]

5. From the whole Scriptures of truth—

[The whole Scriptures declare, with one voice, that the Jews shall be converted first, and be God’s honoured instruments for the converting of the whole Gentile world. The Prophet Micah says, “The remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.” The dew and the clouds come not at man’s call; but go when and where the Lord is pleased to send them: and, unconscious of the ends for which they are sent, they fertilize the ground in God’s appointed time, and diffuse life wherever they descend. So are the Jews scattered unwittingly, and unconscious of the ends for which they are sent, over the face of the whole earth, to impart, in due season, all the blessings of life and salvation to a perishing world. And to this effect does the Prophet Isaiah also speak, when of them, in their present scattered state, he says, “THEY shall declare my glory among the Gentiles; and shall bring all their Brethren, as the Children of Israel bring an offering in a clean vessel into the House of the Lord.” Whether the persons, here called their brethren, be their brethren of the ten tribes, whose place of residence is not known; or of the Gentiles, who may be called brethren by anticipation; I cannot exactly say: but this is plain; “THEY shall declare God’s glory among the Gentiles.” And speaks not the Apostle Paul also to the same purpose? He says, “If the fall of them (the Jews) be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more THEIR FULNESS? If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” Yes, it is the admission of the Jews into the Christian Church that will be the means of awakening the attention of the whole Gentile world; who, beholding and admiring the grace of God in them, will, with holy zeal, embrace the Gospel of Christ, and fly to him with unanimity, “as a cloud,” and with speed, “as doves to their windows.”

Thus I think it appears, both from the Scriptures in general, and from my text in particular, that the Jews must be converted first, before the great body of the Gentiles be gathered in; and that they are ordained of God to be his honoured instruments for the conversion of the whole world.

As for the notion of some Commentators, that Christ is the Jew, on whose skirt the Gentiles shall lay hold, it really is so foreign to the whole context, that it does not deserve a moment’s consideration. The Jews themselves are far nearer to the true interpretation than such expositors as these. The Jews adduce this passage, to prove, that, instead of their ever embracing Christianity, the Christian world are to become Jews; since it is said, that the whole world shall “take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you.” The Jews, I say, are so far right in this interpretation, that they are the persons designated in the text: only the passage must be understood of Jews who have embraced their Messiah, and not of Jews who continue to reject him. With this only proviso, the Jews are right: and we Christians should exert ourselves to the utmost, to prepare them for the work they are destined to perform.]

LEARN, then, from hence,

1. The great importance of the Jewish cause—

[By the Jewish cause, I mean the endeavours which are now making for the conversion of the Jews. It is a lamentable fact, that the Christian world has never yet, since the time of the Apostles, paid to it the attention it deserves. The situation of the Gentile world has not been overlooked; but that of the Jews has been altogether forgotten, except in one or two instances, where partial exertions have been made for their welfare. But why should they be thus excepted, and be the only people upon earth that are to be cut off from the flow of Christian benevolence? Are not their souls of as much value as the souls of others? Is it a small matter that six or eight millions of souls should be daily and hourly going down into perdition; and be left, in all their successive generations, to “perish for lack of knowledge?” But consider them as “beloved of God;” as no doubt they still are, notwithstanding all that they are suffering at his hands; consider them, I say, as “beloved of God;” and will you think it right that they should be despised by us?

But come more closely to the point: view them as God’s instruments for the conversion of the world; and then say, whether we should not seek to bring them to the knowledge of the truth? Verily, if we have no regard but for the Gentiles, we ought, even for their sakes, to express love to the Jews, and to labour, to the utmost of our power, to fit them for their destined work: yea, the greater our concern for the Gentiles, the more earnest should be our efforts for the Jews. Permit me then, if it be only for the Gentiles’ sake, to urge upon you an attention to the Jews; and henceforth to labour for them, as their ancestors in the apostolic age laboured and endured for you — — — The husbandman, when his corn is ripe, looks out for reapers. Do ye the same now. The Gentile field is ripening apace: the Jews are God’s appointed reapers. Engage them, then, without delay, that the harvest may be gathered throughout all the earth.]

2. The duty of Christians in all ages—

[You have seen the religion which will characterize that blessed period to which we are looking forward. There will be a delight in worshipping and serving God: there will be zealous exertions, too, in all, to stir up one another to a holy emulation in this good work. None will be satisfied with going to heaven alone, or serving God alone. All will be anxious for the good of all: all will be active, too, in honouring their God, and in promoting the interests of the Redeemer’s kingdom. The people of one city will go to another city, to exhort and urge them to an active concurrence in every good work. Methinks the means, which are now used on so contracted a scale that a few only embark in this service of love, will then be adopted on the largest scale; and whole societies, or rather whole cities, shall unite to provoke one another unto love and to good works.

Yet, let me say, I would not have any to imagine that a zeal either for Jews or Gentiles will stand in the place of personal religion. If we commend to any the blessed word of God, or the embracing of our holy religion, let us take care to lead the way, in the study of the one, and in the practice of the other. Let us never say to any, “Come,” without adding at the same time, “I WILL GO ALSO.” Yea, and let us so lead the way, as the Jew will do at the period before referred to: let us so walk before others, that they may see, and be constrained to acknowledge, “that God is with us of a truth.” Let us be living “epistles of Christ, known and read of all men;” so that others may “lay hold of our skirt,” and wish to “go with us,” and have “their portion with us,” in the realms of bliss. Let us “be as lights shining in a dark world;” and “so make our light to shine before men, that they, seeing our good works, may glorify our Father which is in heaven.” This is our duty, no less than it will be of those who shall live in the latter day. Our religion must be neither wholly personal, nor wholly official; but a just combination of both: and, whilst we are labouring to the uttermost to “save ourselves,” we must use all diligence to save every other person who can by any means be brought within the sphere of our influence.”]

MCCLII

THE ADVENT OF JESUS A GROUND OF JOY

Zech. 9:9.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation: lowly, and riding upon an ass, and upon a colt the foal of an ass.

THERE is scarcely any circumstance relating to the life and death of Christ which was not made a subject of prophecy many hundred years before he came into the world. Even things the most improbable in themselves were predicted, that by their accomplishment the truth of his divine mission might be more fully manifest. That the words before us do indeed relate to him, is certain; because the voice of inspiration assures us that they were fulfilled when he entered into Jerusalem riding on the foal of an ass. In discoursing on them we shall consider,

I. The description here given of Jesus—

In his office he is the “King of Zion”—

[The whole universe is under his dominion, seeing that he is “King of kings, and Lord of lords.” But he is in a more eminent manner King of Zion, because all the members of Zion are his subjects willingly and by an unfeigned surrender of themselves to him. They gladly receive his laws; and he constantly affords them his protection. As the Church in the wilderness was under a visible theocracy, so is the Church in all ages, and every individual in the Church, really, though invisibly, under the care and government of Jesus.]

In his character he is the best of princes—

He is just—

[His justice appears in every law which he has enacted, and his righteousness in every part of his administration. There are indeed many things in his government, which we are not at present able to account for; but the day of judgment will clear up all the present obscurities, and manifest, that every the minutest occurrence was ordered by him with unerring wisdom, goodness, and truth. It will then be seen that “righteousness was at all times the girdle of his loins, and faithfulness the girdle of his reins.”]

He is powerful—

[Earthly kings may be just, yet not be able to screen their subjects from the injustice of others. But Jesus “has salvation” in his hand for all those who call upon him. Does sin oppress us? he can deliver us both from its guilt and power. Does Satan assault and buffet us? “His grace shall he sufficient” for the weakest of his people. Does “the fear of death keep us in bondage?” He can make us triumphant both in the prospect of it now, and in a happy resurrection at the last day.]

He is lowly—

[Great power and dignity are too often the means of engendering pride in our hearts. The kings of the earth would think it a degradation to converse familiarly with their meanest subjects; but our Almighty Monarch possesses a lowhness of mind, which makes him accessible to every subject in his dominions. There is not any moment when we may not enter into his presence, nor any complaint which we may not pour into his bosom. His ear is ever open to hear, and his hand ever stretched out to relieve, his needy suppliants. The same lowhness which induced him, at his triumphant entry into Jerusalem, to ride upon a young ass, with no other furniture than the clothes of his poor disciples, when he might as easily have commanded all the pomp and splendour of an earthly monarch, still actuates him in his exalted state. There is no office to which he will not condescend for the benefit of those who wait upon him.]

From this description of Jesus we may well be prepared to hear,

II. The exhortation to rejoice in his advent—

The advent of such a prince is a proper ground of joy for all people—

[When first he came in the flesh, the event was announced by angels as glad-tidings of great joy to all people. And all the multitudes who surrounded him at the time referred to in the text, were penetrated with the liveliest joy. And is there not now as much cause for joy as on either of those occasions? Are not the great ends of his advent better understood now than at his incarnation? and the nature of his kingdom more clearly seen than at the time of his triumphant entry into Jerusalem? Surely then our joy should far surpass all that could be experienced at those seasons. How should poor captives now rejoice to hear that there is one proclaiming liberty to the captives and the opening of the prison to them that are bound! If an earthly king were coming not only to redress all the grievances of his people, but to relieve all their wants, and enrich them with all that their hearts could desire, would not all exult and leap for joy? Would not every one be impatient to see him, and to receive his benefits? Why then should not all rejoice in the advent of Him, who is come to bind up the broken-hearted, and to give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness?]

But the “daughters of Zion” in particular should rejoice in this event—

[The daughters of Zion are the true members of the church, who have been begotten by the Word and Spirit of God. These are addressed by the prophet, and are bidden to exult and “shout” for joy. Well does the prophet select them as the persons to whom he should direct his exhortation. “Let them give thanks whom the Lord hath redeemed.” They know the glorious character of their prince. They have found both his laws and government to be “holy and just and good.” They have experienced his power to save, “to save to the uttermost those that call upon him.” They have continual proofs of his lowhness, being admitted daily to the most intimate fellowship with him. Should not they then rejoice? “Surely the very stones would cry out against them it they held their peace.” “Behold” then, believers, your King, even he whom you have chosen to reign over you, is come. He now waits for you. “Arise, lo! he calleth you.” Go, enter into his presence-chamber, and receive the blessings which he is come to bestow.]

APPLICATION—

[Are there any who feel no disposition to rejoice in this event? Alas! too many, like Herod and the Pharisees, cannot join in the general chorus. Let them not, however, imagine themselves related to the church of God: they are daughters of the world, but not daughters of Zion; nor need they have any other evidence of their alienation from God, than their want of joy in the Lord. How base is their ingratitude! that the Lord of glory should come down from heaven for them, and they have no hearts to welcome his arrival: that they should be gratified with the company of an earthly friend, and have no delight in communion with Jesus. Surely if they were to have all the curses of God’s law inflicted on them, who served not the Lord with joyfulness and gladness of heart on account of the temporal benefits bestowed upon them, they must have a far heavier condemnation, who so despise the condescension and love of our incarnate God. Mark then the alternative to which ye are reduced; ye must begin now that joy in the Lord which ye shall possess for ever, or, by continuing insensible of his mercy, continue destitute of any interest in it to all eternity. Choose ye now whether ye will have life or death: remember, however necessary it may be at other times to weep for your sins, it is to joy that we now invite you; not to carnal joy, but to that which is spiritual and heavenly. We unite with the Apostle in saying, “Rejoice in the Lord alway, and again, I say, Rejoice.” Methinks such an exhortation should not be slighted, especially when your present joy is to be a certain prelude to eternal happiness: but if ye will still despise the mercies of your God, behold this King cometh shortly to judge the world; behold he cometh riding upon the heavens with myriads of the heavenly host: know too that he is just and powerful; but his justice will condemn, and his power punish you. Go to him then in this day of salvation, welcome him in this the accepted time; so shall you, at his second coming, behold his face with joy, and join the choir of heaven in everlasting hallelujahs.]

MCCLIII

CHRIST A STRONG HOLD

Zech. 9:12.

Turn you to the strong hold, ye prisoners of hope: even to-day do I declare that I will render double unto thee.

IF the declarations of God be humiliating, and the denunciations of his vengeance awful, we must acknowledge that his invitations and promises afford us all the encouragement we can desire; inasmuch as they are addressed to persons in those very circumstances wherein we are. Nor should we be averse to confess the truth of our state, when we see what provision God has made for our happiness and salvation. The words before us lead us to consider,

I. The persons addressed—

All men, as sinners, are condemned by the law of God, and may therefore be considered as prisoners arrested by divine justice, and sentenced to eternal death. But they who hear the Gospel are “prisoners of hope:”

1. Though they be prisoners, yet they have a hope—

[Those, who have died in their sins, are utterly without hope, being reserved in chains of darkness unto the judgment of the great day. But as long as we continue in the world, we need not to despair. The invitations of the Gospel are sent to us; nor can any thing but an obstinate rejection of divine mercy cut us off from the blessings of salvation. Though we are condemned, and are every hour in danger of having the sentence executed upon us, yet there is a way opened for us to escape, and we may obtain mercy even at the eleventh hour.]

2. There is however but one hope, unto which all are shut up—

[Christ is set before us as the way, the truth, and the life; nor is there any other name given under heaven whereby we can be saved. We are all enclosed as the prophets of Baal: and the order is given, Go in and slay: but Christ says, “1 am the doorc;” and if we will flee out at that door, we shall live; if not, we shall perish in our sins. Christ came on purpose to proclaim liberty to the captives, and the opening of the prison to them that are bound: to them that are sitting in the prison-house, lie says, Go forth, and shew yourselves. But if we spend our time in devising other methods of escape besides that which he has provided, the hour appointed for execution will come, and we shall suffer the punishment which our sins have merited.]

Thus while we see that all, who need the provisions of the Gospel, are addressed by it, let us consider,

II. The invitation given them—

Christ is here represented as a strong hold—

[Christ is evidently the person referred to in the whole preceding context. He is that meek but powerful King, who comes to subdue all nations to himself, not by carnal weapons, but by speaking peace to them; and who confirms his kindness towards them by a covenant sealed with his own blood. He is represented as a strong hold to which, not the righteous only, but the most ungodly, may run for safety. Here may be some allusion to the cities of refuge to which the manslayer was appointed to flee, and in which he found protection from his blood-thirsty pursuer. Such a refuge is Christ, an impregnable fortress, which defies the assaults of earth and hell.]

To this we are all invited to turn—

[The Gospel thus exhibits Christ, not as an abstract speculation, but as a remedy which we greatly need: and in exhorting us to “turn to this strong hold,”it recommends us to renounce all false refuges, to regard Christ as our only Saviour, and to seek in him that protection which he alone can afford us. It stretches out the hand to us, as Christ did to Peter, when he was sinking in the waves. It urges us to go without hesitation, and without delay, to him, who alone can deliver us from the wrath to come, and bring us into the liberty of God’s children. To the same effect it speaks in numberless other passages: it calls the thirsty to come for refreshment, the weary to come for rest, and to the dying says, “Look unto Christ and be ye saved.”]

But because even the most needy are apt to turn a deaf ear to the calls of the Gospel, we would direct your attention to,

III. The promise with which the invitation is enforced—

The terms in which the promise is conveyed, are somewhat obscure—

[The expression of “rendering double”will be best understood by comparing it with other passages of the same kind. From them its import appears to be, that God will give us blessings in rich abundance; not according to the sufferings we have endured, but double; not corresponding to the punishment we have deserved, but double; not equal to the blessings enjoyed by our fathers, but double. Or perhaps it may be best explained by the Apostle’s declaration, that God will give us “abundantly, exceeding abundantly above all that we can ask or think.”Certainly the promise implies, that we shall not only be delivered from prison, but be restored to the favour of our God; not only have our debt discharged, but be enriched with a glorious inheritance.]

The manner in which it is given is peculiarly solemn and energetic—

[God is desirous that we should give implicit credit to his word: hence he speaks as one who would on no account recede from it: he speaks as in the presence of ten thousand witnesses, and pledges all his perfections for the performance of his promise. And as the day of our desponding fears is long remembered by us, and as we, in that day, find a want of all the support which God himself can administer, he dates his promise as made to us in that very day; not at a time when our difficulties were not foreseen, but when they were at the height, and when nothing but the immediate hand of God could deliver us. Yea, God would have us consider the promise as made to us this day, this very day, this very hour, when we most need the application of it to our souls; and, that every individual may take it to himself and rely on it as intended for himself alone, the promise is made particular, while the invitation is general.]

OBSERVE—

1. How astonishing are the condescension and compassion of God!

[Behold the Judge offers mercy to the prisoners, and urges them in the most affectionate manner to accept it! Methinks prisoners in general would need no entreaty to leave their dungeons; if their prison doors were open, and their chains were beaten off, they would be glad enough to effect their escape, though at the risk of a severer punishment. Nor would a manslayer need much importunity to enter into the city of refuge, if an armed avenger were closely pursuing him. Yet we slight the invitations of our God, and the security he has provided for us. Well then might he leave us to perish! But behold, he enforces his invitations with the most gracious promises: he engages to exceed our utmost wishes or conceptions. And shall we not admire such transcendent grace? Shall we not adore him for such marvellous loving-kindness? O let every heart glow with love to him, and every tongue declare his praise!]

2. How reasonable is zeal in the concerns of religion!

Zeal is approved in every thing, but in that which most of all deserves it. But would any one ask a defeated army, why they fled with haste to an impregnable fortress? Surely, it is no less absurd to condemn the prisoners of hope for any earnestness they may manifest in turning to their strong hold. Coldness in such circumstances is the most deplorable infatuation. Let all then exert themselves to the utmost of their power. Let them never regard the scoffs of those who are in love with their chains, and regardless of the salvation offered them. But let them strive, as men wresthng for the mastery, and run as those that are determined to win the prize.]

3. How great is the danger of delay!

[Now we are prisoners of hope! but soon we may be in that prison from whence there is no escape, and into which not one ray of hope can ever enter. Shall we not then turn, while the strong hold is open to us? Shall we stay till the gate is shut; and thus, instead of obtaining double mercies, procure to ourselves an aggravated condemnation? Today God invites and promises; to-morrow may terminate our day of grace. Let us then no longer delay; but “today, while it is called to-day, let us hear his voice,” and “flee for refuge to the hope set before us.”]

MCCLIV

THE GLORY OF CHRIST

Zech. 9:17.

How great is his goodness, and how great is his beauty!

THE glory of Christ is manifested throughout all the Holy Scriptures. This is attested both by the Apostles and by our Lord himself. In the New Testament he shines like the sun in an unclouded atmosphere: in the Old, though generally veiled, he often bursts forth as from behind a cloud with astonishing beauty and splendour. Such a view of him is exhibited in the chapter now before us: nor could the prophet himself forbear exclaiming with wonder and admiration, “How great is his goodness!”&c.

We cannot have our minds more delightfully occupied than in contemplating,

I. The goodness of our Lord—

In the context he is set forth as the God of providence and grace: and, in order to behold his goodness, we must view him in both respects:

1. As the God of providence—

[As all things wove created, so are they upheld and governed by him. To him we owe the preservation of our corporeal and intellectual powers. We are continually fed by his bounty, and protected by his arm. The meanest creature in the universe has abundant reason to adore him. His own people in particular may discern unnumbered instances of his goodness in his dispensations towards them. His most afflictive as well as his more pleasing dispensations afford them much occasion for gratitude and thanksgiving.]

2. As a God of grace—

[Jesus is the one fountain of spiritual blessings to his Church. Neither Prophets nor Apostles had any grace but from hime. To him we must ascribe every good disposition that is in our hearts. What reason then have his faithful followers to bless his name! How thankful should they be that he called them by his grace! That he so distinguished them, not only from the fallen angels, but from multitudes of the human race! With what gratitude should they acknowledge his continued kindness! Though they have often turned back from him, he has not cast them off. Yea, rather, he has “healed their backslidings and loved them freely.” Surely, every blessing they receive, and every victory they gain, should fill them with admiring thoughts of his goodness. Let every soul then comply with that injunction of the Psalmisth—. And, like him, repeat the wish, which a sense of his mercies must inspire—.]

If we have just conceptions of his goodness we shall be more able to behold,

II. His beauty—

The world behold “no beauty nor comeliness” in the face of Jesus; but the saints of “old saw his glory as the glory of the only-begotten of the Father”—

This we also may see, if we survey him,

1. In his divine character—

[“We cannot by searching find out the Almighty to perfection.” Little do we know of the greatness of his majesty, or the thunder of his power. We cannot comprehend his unsearchable wisdom, his unspotted holiness, his inviolable truth and faithfulness. We can scarcely form any idea of the inflexibility of his justice, the extent of his mercy, or the heights and depths of his love; We know that Jesus is the brightness of his Father’s glory, and the express image of his personm: but, when we attempt to delineate that image, we only “darken counsel by words without knowledge.” His glory is more than the feeble language of mortality can express.]

2. In his human character—

[Here we look at him, as the Jews at Moses when his face was veiled, and can contemplate him more easily, because he shines with a less radiant lustre. Doubtless while he lay in the manger the virtues of his mind beamed forth in his countenance. Nor is it to be wondered at that the Jewish doctors were so filled with admiration at him while he was yet a child. But principally must we view him during the course of his ministry. What marvellous compassion did he manifest to the souls and bodies of men! Not one applied to him for bodily or spiritual health without obtaining his request. And when many were hardened in their sins he wept over them; yea, he even pleaded the cause of those who mocked and reviled him on the crossq. His zeal for God was ardent and unremitted. It was “his meat and drink to do the will of his heavenly Father;” nor could any thing for one moment divert or deter him from the prosecution of his work. His meekness, patience, fortitude, were altogether invincible. Whatever was amiable and excellent in man abounded in him. He was not merely virtuous, but virtue itself incarnate. Nor, though continually tried in the hottest furnace, was there found in him the smallest imperfection or alloys.]

3. In his mediatorial character—

[With what readiness did he become a surety for sinful man! What astonishing condescension did he manifest in uniting himself to our nature! How cheerfully did he go forth to meet the sufferings that were appointed for him. In the garden and on the cross, when to the eye of sense “his visage was marred more than any man’s,” his beauty was most conspicuous to the eye of faith. His obedience unto death was the fruit of his love, and the price of our redemption. How beautiful is he now in the eyes of those who behold his glory! And how will he “be admired and glorified by all” in the last day! Satan must have blinded us indeed if we be yet insensible to his charms. If we be true believers, he cannot but be precious to our soulsx.]

APPLICATION—

1. To those who have never yet beheld the goodness and beauty of the Lord—

[We speak not now to those who seek his face, and long to enjoy him; for though their sorrow endure for a night, joy will come to them in the morning. But they, who pant not after him, are miserably ignorant of his excellency. Their views of Christ are different from those of the most competent judges, and different from what they will shortly be in the eternal world. Let such persons diligently consider the Saviour’s character, and cry to God for that spirit whose office it is to reveal Christ unto us. Then shall they both see the King in his beauty, and be changed into his image.]

2. To those whose eyes have been opened to behold him—

[Let your meditations of him be more sweet and frequent. However much you know of him, there are unsearchable depths unfathomed. Let your determination therefore accord with that of David—. View him as appointing your trials, and dispensing your mercies. Consider him as the fountain from whence you are to have supplies of grace. Look to him as the example which you are continually to follow. Above all, rely on him as expiating your guilt, and interceding for you. Thus will you glory in him as your “friend and your beloved;” and at last will see him as he is, and be like him for ever.]

MCCLV

CHRIST THE STRENGTH OF HIS PEOPLE

Zech. 10:12.

I will strengthen them in the Lord; and they shall walk up and down in His name, saith the Lord.

IF we were to judge of Christianity from what we behold around us, we should give it a preference, perhaps, to all other religions; but we should be far from thinking very highly of its nature and effects. The generality of those who profess it, are but little elevated above the better orders of the heathen world; and, in some respects perhaps, have a lower standard of morals than they. If it were asked of the great mass of nominal Christians, What has Christianity done for you? in what respect are you either a better or a happier man, than you would have been if Christ had never come into the world? it would be difficult for them to give any satisfactory answer, consistent with truth. Even those who do feel somewhat of its influence are far from manifesting its full power. In order to judge of its real excellence, we must go back to former days, and see how it wrought in the apostolic age; or must look forward to that glorious period, when it shall prevail over the face of the globe, and exercise a more complete sway over the hearts of men. It is to this period that my text refers; a period, when, in comparison of the present, “the light of the moon shall be as the light of the sun, and the light of the sun sevenfold, as the light of seven days.”

In opening the passage to your view, I shall be led to speak of,

I. The state to which the Jews shall, in due season, be restored—

The Jews will, at a future season, be restored to God—

[Of this, no man who believes the Scriptures can entertain a doubt. The passage before us, even if it stood alone, would be amply sufficient to warrant our expectation of this event. But it is one of many: for the prophets all, with one voice, agree in declaring that God has not finally cast off his people; but that they shall return to him, and enjoy under their Messiah a state of prosperity far exceeding any thing that they ever experienced since they became a nation. That that event is spoken of in the passage before us, will be evident to any one who will consult the context. Read it from the sixth verse. The persons spoken of are both Judah and Israel: “I will strengthen the House of Judah, and I will save the House of Joseph.” It was the former only that were brought from Babylon: and therefore the prophecy must relate to a period yet future, even to the return of the whole nation from their present dispersion. “The Lord will hiss for them,” as men in Eastern countries are wont to do when they would collect their bees; and “they shall come from Egypt and Assyria,” and from all countries whither they have been driven, “unto the land of Gilead and Lebanon,” where they shall increase as rapidly as they did in former times; insomuch that “place shall not be found for them to dwell in.” This circumstance, which is considered by many as an objection to the LITERAL interpretation of those prophecies which speak of their return to their own land, instead of being an objection to such an interpretation, is actually contemplated in the prophecy, and specifically predicted. In their present dispersion, they seem as if they were cast off: but, though scattered over the face of the globe, they are only “sown” there, as seed which the husbandman casts over his field, with a view to reap, and gather it to greater advantage at a future period. Their return will be a season of most sublime joy, both to them and their childrene: and the interpositions of God in their behalf will be as visible and as effectual as those which were vouchsafed at the Red Sea, on their departure from Egypt; or at the river Jordan, on their entrance into Canaan. Every obstacle shall be removed from before them, and every opposing enemy be destroyed.

Persons who are adverse to the idea of a literal restoration of the Jews to their own land, will satisfy themselves with saying, that the whole of this description is figurative: but if this be figurative, where, I would ask, shall any thing be found that is to be taken in a literal sense? or, supposing God to have ordained to accomplish any thing literally, by what plainer terms could he possibly declare it? There must, I think, be an end of all certainty in language, if the event here predicted be not to be understood in its literal and most obvious sense.]

Their restoration, however, will be, not literal only, but spiritual also—

[At their triumphant entrance into Canaan, they were strong in the Lord Jehovah, in whose name they took possession of the land, and in dependence upon whom they walked through its length and breadth. At their future restoration to God, such also will be their confidence in their Messiah; whom they will then acknowledge as their Lord, and their God. The Prophet Hosea plainly declares this: “Afterward shall the children of Israel return, and seek the Lord their God, and David their King; and shall fear the Lord, and his goodness, in the latter days.” In his name, and in his strength, will they then go forth against their spiritual, no less than against their temporal, enemies: and their victories over both the one and the other will be complete. It cannot be doubted, but that, in that day, they will be as much distinguished for righteousness as for prowess in arms: for “they shall be all righteousi:” their penitence will be exceeding deep, their piety most refinedl, their devotion to God universal and entire.]

Christianity being already embraced by us, we may see in this passage,

II. The state which it is our privilege to enjoy at this day—

We have been redeemed, if not by the power of divine grace, at least by the price once paid for us on Calvary. As the Lord’s people, therefore, we are privileged to live by faith on Christ, and to possess in him,

1. Invincible strength—

[In ourselves, we remain as weak as ever: but in Christ we are strong: for in him there is all fulness treasured up for us; and out of that fulness we are privileged to receive even grace corresponding with all the grace that is in himo. He is appointed “Head over all things to the Church,” for that very end; that we, as members, may be “strengthened with all might, by his Spirit in the inner man, and have all our “enemies bruised under our feet.” We are commanded to “be strong, not in ourselves, but in the Lord, and in the power of his might:” and to regard our own weakness rather as an encouragement, than as any ground of despondency; because he will delight to “perfect his own strength in our weaknesss.”

Without hesitation, then, do I say to every believing soul, “Be strong in the grace that is in Christ Jesus:” and never contemplate the strength of your adversaries, but the power of your heavenly Lord. Never doubt, for a moment, but that “his grace shall be sufficient for you:” and let your daily consolation be, “that you can do all things through Christ who strengtheneth you.]

2. Assured confidence—

[St. Paul’s direction, probably in allusion to this very passage, is, “As ye have received Christ Jesus the Lord, so walk ye in him.” Never for a moment forget “in whom you have believed, or how able he is to keep that which you have committed to him.” Wherever you turn your steps, you will doubtless meet with many adversaries: but “IN HIM” you may “walk up and down” with confidence, defying every enemy, and saying, “If God be for me, who can be against me?” See how the Messiah himself exulted in the days of his flesh; and what an example he has therein afforded you! “The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together. Who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? To, they all shall wax old as a garment; the moth shall eat them up.” Indeed, this very language is adopted by the Apostle Paul, who proceeds yet further to challenge every created being: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Here we have a perfect comment on the words of our text: here we see what that confidence is which every Christian should feel, when he says, “In the Lord have I righteousness and strengtha.” Thus it is, that “in the Lord shall all the seed of Israel be justified; and thus it is, that they should glory.” To all of you, then, I say, “Walk in Christ, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanks-giving.”]

Is this, then, the state to which the whole world shall in due time be brought?

1. Contemplate it in reference to the Jews—

[Does it not rejoice you to reflect on the mercy which is in reserve for them;—for them, to whose ancestors you yourselves are so greatly indebted? As far as relates to their restoration to their own land, it is no otherwise of importance, than as fulfilling the Divine promises, and magnifying the grace of God towards them. But their believing in Christ, and experiencing the blessedness of his salvation, how ardently is it to be desired! and how should the prospect of it fill every soul with joy! Be not indifferent to it, beloved brethren. The Scriptures are full of this glorious subject; and universal nature is called upon to exult and glory in it. If you had no concern but for the benighted Gentiles, you should take an interest in the welfare of the Jews; seeing that the “receiving them into the Christian fold will be as life from the dead to the whole world.”

But put aside all consideration, except for the honour of your Lord and Saviour. Shall it be no joy to you that his kingdom shall be extended throughout all the earth; and that upon the whole face of the globe there shall be but “one Lord, and his name one?” Verily, if you have the smallest measure of love to his name, you will strive, and pray that this blessed period may be hastened, and that he may speedily be the “King over all the earth.”]

2. Seek to enjoy it in your own souls—

[Hear the determination of the Church of old: “All people will walk every one in the name of his God: and we will walk in the name of the Lord our God for ever and ever.” And is not this the proper resolution for us to adopt? Adopt it then, my brethren; and may Almighty “God strengthen you” to fulfil it! and may your whole “walk” and conversation, to your latest hour, illustrate and confirm it! — — —]

MCCLVI

THE MUTUAL ABHORRENCE BETWEEN GOD AND SINNERS

Zech. 11:8.

My soul lothed them; and their soul also abhorred me.

THE judgments of God that from time to time are inflicted on mankind are standing proofs that man has offended his Maker, and that God is displeased with his creatures. In this view they are continually represented in the Scriptures; and in this light the prophet taught his hearers to consider them. God had determined to “abolish that covenant which he had made with his people,” and to destroy the Jewish polity, the sacred part of which he called “Beauty,” and the civil “Bands.” He speaks of himself as having already cut off (or perhaps, in prophetic language, as determined to cut off) three shepherds, the princes, the prophets, and the priests, in one month; and assigns as a reason for it, that there was a mutual abhorrence between himself and them; and that consequently there was abundant reason for the judgments he denounced against them.

The prophet, thoughout this chapter, personates the Messiah, the Lord Jesus Christ, in whom a part of it was very remarkably fulfilled, and to whom it is expressly applied in the New Testament. But it is simply to the words before us that we would now draw your attention: and we will take occasion from them to shew,

I. What a deep-rooted enmity subsists between God and sinners—

View it, where it first commenced:

1. On man’s part—

[Ungodly men neither seek to please God, nor are at all grieved at having displeased himc: they like not to speak, hear, or even think of him; they cannot endure (a melancholy proof of their aversion to him!) to be with him alone; they hate every thing in proportion as it exhibits God to them, or would lead them to God; they even wish there were no Godg; yea, when God actually put himself into their power, they sold him at the price of a slave, and crucified and slew him.

What abundant proof is here, that “the carnal mind is enmity against God!” And what an evidence of that abhorrence in which, according to the Scriptures, our adorable Saviour was to be heldk!]

2. On God’s part—

[Towards penitent sinners (as we shall have occasion to shew) God is reconciled: but, while they continue obstinate in their sins, he “lothes them,” nor can even look upon them without the utmost abhorrence. He will not vouchsafe them the smallest taste of those blessings which he imparts to others in the richest abundance: he gives them up into the hands of their greatest enemies, to Satan and their own hearts’ lustsn; he prepares his instruments of vengeance against the time when they shall have filled up the measure of their iniquities; he even comforts himself with the prospect of pouring out his wrath upon them to the uttermostp.

What awful evidences are these of the truth in question! what proofs that he even lothes and abhors all the workers of iniquity!]

But, notwithstanding this mutual enmity, the Gospel shews us,

II. How it may be turned into mutual love—

There is, in truth, but one way in which reconciliation can be effected between God and sinners. Yet we may not unprofitably divide it into two heads:

1. Repentance towards God—

[This can never purchase our peace with God; yet is it absolutely necessary to prepare our minds for the reception of his favour. And wherever it manifests itself in deed and in truth, God will instantly put away his anger, and embrace the sinner in the arms of his mercy — — —]

2. Faith in our Lord Jesus Christ—

[It is this which unites us unto Christ, and gives us an interest in all that he has done and suffered on our behalf. If his hand were stretched forth, to plunge his sword into the bosom of any one amongst us, the very first act of faith should make it fall from his hands, and induce him to return it instantly to its scabbard — — — Nor would he from that moment account any expression of his love too great for ust — — —]

Nor is God only reconciled to us by these means, but we also are reconciled to him—

[It is in this view that the Scriptures most generally represent our return to God. And it is certain that from the very instant we repent and believe in Christ, our enmity against God is slain, and we delight in him as much as ever we once abhorred him. We love to hear and think and speak of him, and to maintain the closest fellowship with him: we love all who love him, and that too in proportion as they resemble him: and every thing that can discover him to us, or draw us nearer unto him, is on that very account unspeakably precious to our souls. As for the Saviour, who was sold for the price of the meanest slave, and who was once altogether despised by us, his name is as music in our ears; and the whole world is as dung in comparison of him.]

We SUBJOIN a word,

1. Of caution—

[We may suppose that, because our enmity against God is the ground and reason of his aversion to us, our love to him is the ground and reason of his love to us. No: if we love him, it is because he first loved us. Were it not that he of his own mere mercy vouchsafed to send us his grace, we never should have our enmity to him in the smallest degree abated. We must therefore take nothing but shame to ourselves; and give nothing but glory unto him. We must confess that our hatred of him was altogether without a cause; whereas his aversion to us was just and merited. On the other hand, his love to us is free and sovereign; whereas ours is the tardy, forced, and disproportioned fruit of his victorious grace.]

2. Of encouragement—

[“The wicked man is lothesome:” but how lothesome soever he be, he need not fear but that God is ready to receive him to the arms of mercyb — — — Let this be contemplated by all, till a lively hope is begotten in their hearts, and they are constrained to say, I will no more “abhor the Holy One, and the Just,” but will turn to him, and love, and serve, and glorify him, with my whole heart.]

MCCLVII

THE CONTEMPT POURED ON CHRIST

Zech. 11:12, 13.

And 1 said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord.

THE prophet, under the character of a shepherd, is declaring what reception he had met with from the flock committed to his charge, and what judgments awaited them for their treatment of him. Extremely beautiful and grand is the address at the beginning of the chapter, where he calls on all orders of the Jewish community to prepare for the sentence that was gone forth against them, — — — and threatens to abandon them to their fatec. He then takes two staves or wands, one of which he called Beauty, and the other, Bands; and in their presence cut asunder the one that was designated by the name of Beauty, in order to intimate, that their whole ecclesiastical polity, which was the beauty and glory of the whole world, should be dissolved. Obscure as this intimation was, it was understood by the poor, the humble, and the pious, who trembled at the voice of the Lord. The other stick, named Bands, represented the civil polity of the Jews: and before he proceeded to cut asunder that also, and to declare the utter destruction of the whole nation, he made one more effort in their favour, and desired the chief priests and elders to signify their regard for his services by such a pecuniary tender as they deemed adequate to their value. They, in compliance with this demand, weighed out to him thirty pieces of silver, the price of a common slave. Upon this, the Lord, full of indignation against them for so undervaluing his richest mercies, ordered the prophet to cast the money to a potter who happened to be in the temple, and then to cut asunder the other staff, in token of his giving them up to intestine commotions and to utter destruction.

But the whole of this transaction had respect also to other times, and other circumstances; and must be understood,

I. As a prophetic intimation—

The prophet was a type of that great and good Shepherd, who was in due time to come into the world, and “to lay down his life for the sheep:” and the treatment which he received, was typical of what should afterwards be accomplished by the Jews of later days in reference to their Messiah.

How exactly it was accomplished, the New Testament will inform us—

[When Judas conceived the design of betraying his Lord, he bargained with the chief priests, who offered him this precise sum, thirty pieces of silver, which he took accordingly, as the price of the Redeemer’s blood. After he had betrayed his Lord, he went to return them their money: and finding that they would not regard his overtures, he cast down the money in the temple, and went and hanged himself. And what did they with the money? They would not put it into the treasury, because it was the price of blood; but, after consultation had, they bought with it a potter’s field, to bury strangers in: and thus, as an inspired Apostle informs us, fulfilled what had so many hundred years before been predicted concerning them.]

From this minute accomplishment of it we derive most important instruction—

[Mark how many circumstances in this extraordinary transaction concurred to fulfil the prophecy: The person whose services were so valued; the good Shepherd. The price fixed; thirty pieces of silver. The application of the money; given to a potter. The spot where the transaction took place; the temple of the Lord. The persons chiefly concerned in it; the priests and elders. All this was predicted, in order to attest the truth of Christ’s Messiahship. And was there any concert, think you, to fulfil the prophecy? Did Judas and the chief priests commune together, to prove beyond a possibility of doubt that Jesus was the person to whom all the law and the prophets bare witness as the Saviour of the world? Behold then, from one proof out of a hundred, on how firm a basis our faith is fixed!

Nor is the accomplishment of this prophecy instructive only as confirming our faith: it goes much farther, and gives us an insight into all God’s dispensations, whether of providence or grace.

God has ordered every thing, both in heaven and earth, both in time and eternity. But are men therefore to be considered as mere passive instruments in his hands? No: they are free agents in all that they do. The chief priests sought only the gratification of their own malice, as Judas did of his own covetous desires: neither the one nor the other acted from any impulse but of their own hearts. The spot where the transaction took place, the presence of a potter, the circumstance of his having a field of the precise value to sell, with various other circumstances, were all, as we should call them, accidental: but God foresaw all, and fore-ordained to accomplish his own will by means of all. And this shews us how God’s decrees respecting the salvation of his people are accomplished. Men are not at all the less free because of his decrees; nor are the decrees of God the less certain because of man’s free agency. There are ten thousand minute and accidental circumstances, as we should call them, necessary, as links in the chain of God’s purposes; but not one shall be wanting; not one shall fail; nor shall one jot or tittle of God’s word ever pass away. The responsibility of man will be precisely the same as if God had made no decrees: and the termination of events will be the same, as if God himself had produced them without the agency of man. With respect to man, all is uncertain: but with respect to God, all is as fixed, as if it were already done: “His counsel shall stand: and he will do all his will.” Deep as these truths are, they are not at all inconsistent with each other: and if men will only mark in what way the prophecies have been fulfilled, they will have a key to all the difficulties which have embarrassed, and incensed against each other, the whole Christian world.]

But the transaction in our text must be yet further viewed,

II. As an emblematic act—

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