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9. And the word of the LORD came unto me, saying,

9. Et fuit sermo Iehovae ad me, dicendo,

10. Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;

10. Sume ex transmigratione, nempe ab Heldai, et a Tobia, et a Jedaia; et vade tu die illo, inquam, ad domum Josiae filii Zephaniae, qui venerunt e Babylone;

11. Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;

11. Et sume argentum et aurum, et fac coronas, et ponc super caput Iehosuae filii Iozedec, sacerdotis magni.

This vision was given to Zechariah that he might inspire weak minds with better hope; for the Jews found that they were hardly pressed on every side by their neighbors, inasmuch as enemies rose up against them before and behind, so that there was no end to their troubles. Hence they who had returned from exile thought themselves wretched in such a state of things. They might indeed have lived in quietness among the Babylonians, and they had become accustomed to that kind of life, so that exile was not so very grievous to them. Thus then the favor of God was turned unto loathing, and was almost hated by them; for they thought it better to be deprived of their country, than to be daily exposed to new assaults. And further, the possession of the land was not of itself desirable, except with reference to the hope given them; that is, because God had promised by his Prophets that the kingdom of David would again be made glorious, and also that the grandeur and glory of the temple would be greater than ever before. When the Jews found themselves continually harassed by their enemies, they thought that all that had been promised was in vain. There is therefore no doubt but that many complaints and many clamors were everywhere raised. Hence that they might cease thus to murmur against God, this vision was given to the Prophet, in which he is bid to take silver and gold from four men, and to make two crowns to be set on the head of Joshua the high priest. The design was to make the Jews to feel assured, that the state of the people would be as safe as it was formerly, when the kingly office and the priesthood flourished: for these were the chief ornaments, or the two eyes, as it were, of the body — the priest, a mediator between God and men — and the king, sustaining the person of God in governing the people.

We hence see that by the two crowns is set forth the restoration of the Church: but we must also observe that the two crowns are placed on the head of Joshua, which was new and unusual. A mitre, we know, was given to the priests; and we know also that kings were adorned with a diadem; but no one individual was to wear a royal diadem and a sacerdotal mitre. Here then we find a union of royalty and priesthood in the same person, which had never before been the case; for God had in his law made a distinction between the two offices. We hence see that something unknown before is set forth by this prophecy, even this, that the same person would be both a king and a priest. For what Jerome says, among other things, that there might have been many crowns, is weak and frivolous; and further, he contradicts the words of the Prophet; for shortly after he subjoins, that there would be a counsel of peace between the two; that is, between royalty and priesthood. As to what the same author thinks, that there was one crown given to the high priest, it is also false; besides, he subverts as far as he can the whole doctrine of the Prophet. But I leave these trifles; for there is no ambiguity in Zechariah's words when he says, that God commanded him to take silver and gold, that he might make two crowns to set on the head of the high priest. We now perceive the design of the Prophet as to the object of the prophecy, and also the meaning of the words.

Let us now inquire, why the Prophet was bid to take gold from four men; for he says, Take from the transmigration. The word hgvlh, egule, is to be taken in a collective sense, as in many other places. Take then from the exiles, who have now returned from Babylon to their own country. But he afterwards mentions four men; and there is some abruptness in the passage, but nothing that obscures the meaning of the Prophet; for he says, Take frown Heldai, and from Tobiah, and from Jedaiah; and then he adds, go in that day, enter the house of Josiah, the son of Zephaniah. The Prophet no doubt had been commanded to go to these four, and to enter the house of one of them; and this is evident from the end of the tenth verse, where he says, who have come from Babylon¹ He had spoken only of Josiah the son of Zephaniah; and then he adds, that they had come from Babylon. I come now to the answer. Some interpreters think that these four men supplied the gold and the silver, because they were chief men among the people, and excelled others in piety. Hence they think that these four men were chosen, as a mark of distinction, to supply the gold and the silver to make the crowns: but I conjecture from the end of the chapter that their weakness is here pointed out, even because they were weak in faith and did not believe the promises of God, and thus disheartened others by their example. It is indeed certain that they were men in high authority, and excelled all others, so that the eyes of all were fixed on them; this is certain. But yet their want of faith is what is here reproved, because they did not attend sufficiently to God's promises, and thought themselves disappointed of their hope; for they had left Babylon, where they enjoyed great abundance, and returned to the holy land, and found it uncultivated and desolate. There was indeed required great patience, when they had to plow among thorns and brambles; for that land, as I have already said, had not been regularly cultivated. Those indeed who had been sent from the East, dwelt here and there in it; but lions and wild beasts had come into it, so that the desolation of the land rendered much work necessary, when the Jews returned. I hence doubt not but that the Holy Spirit does here reprove these four men, who ought to have been leaders and standard-bearers to others; on the contrary, they broke down the confidence of the common people. And this, I say, may be learnt from the end of the chapter, where God commands the two crowns to be placed in the temple, to be a memorial to them, that they might see there the condemnation of their unbelief, as we shall show in its place.

The Prophet is bid to set the two crowns on the head of the high priest. This, as I have said, was intended as a symbol to denote the union of the two dignities in the person of Christ. It was necessary until the coming of Christ to select the high priest from the posterity of Aaron; and it was also required that the kings should be from the seed of David; so that we observe a distinction between the royal office and the priesthood, not only as to the persons, but also as to the families. It would have indeed been a strange thing to see a king from the tribe of Levi; and it would have been contrary to God's appointed order to see a priest from the tribe of Judah and from the family of David. Since then the king was adorned with his own diadem, and since the high priest had his own proper mitre, what could this mean, but that the same man was to wear two crowns? Doubtless we observe that there is here some change in the past order of things, and that there is something unusual set forth. But there is nothing new in this, — that the Redeemer, who had been promised, should be eminent as a king and a priest; for this had been predicted in the hundred and tenth Psalm, "Jehovah said to my Lord, sit on my right hand," — this is what belongs to the right of a king; it afterwards follows, "Thou art a priest for ever, according to the order of Melchizedec." Though kings must then have been chosen from the family of David and the tribe of Judah, and though priests must have then been taken from the Levitical tribe, yet the Spirit foretold, that a king would come who was to be a priest, as had been the case with Melchisedec. This very thing is what the Prophet now confirms.

Zechariah being ordered to set the crowns on the head of Joshua, we are not so to regard this, as though Joshua had immediately undertaken the two offices of a king and a priest; for he was satisfied with his own: but the Prophet shows in the type what was to be looked for at the coming of the Messiah; for the time had not yet come, when Christ should receive the royal diadem, as it is said in Ezekiel, —

"Take away the diadem; set it aside, set it aside, set it aside, until he shall come, whose it is." (Ezekiel 21:26,27.)

We here see that the Prophet points out a length of time, during which the royal diadem was to be trodden as it were under foot. Though the royal crown had not yet laid in the dust sufficiently long, yet the Prophet did nothing presumptuously; for the Jews could not have conceived in their mind what is here promised, had not the typical priest come forth, wearing the two crowns. Nor could this have been so suitable to the person of Zerubbabel; for though he was of the family of David, and was a type of Christ, he had not yet the name of a king, nor had he any regal power: he could not therefore have been so suitable a person. It is then no wonder that God brought forth the high priest Joshua, who was a type and representative of Christ; and he brought him forth with a double crown, because he who was to come would unite, according to what follows, the priesthood with the kingly office.

12. And speak unto him, saying, 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:

12. Et dic ad eum, dicendo (loquere ad eum, dicendo; repetitur bis idem verbum;) sic dicit Iehova exercituum, dicendo, Ecce vir, Germen nomen ejus; et e loco suo germinabit, et aedificabit templum Iehovae;

13. 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.

13. Et ipse aedificabit templum Iehovae, et ipse gestabit decus (vel, gloriam) et sedebit, et dominabitur super solium suum; et erit sacerdos super solium suum, et consilium pacis erit inter hos duos (vel, inter utrumque.)

The vision is now explained; for if the chief priest, without this explanation, had been adorned with two crowns, there must have been much talk among the people, "What means this?" God here shows that what he has commanded to be done to Joshua does not belong to him, but has a reference to another, Thou shalt say to him, Behold the Man, Branch is his name. It is the same as though the Prophet had expressly testified that Joshua was not crowned, because he was worthy of such an honor, or because he could look for royal dignity; but that he was to bear this honor for a time, in order that the Jews might understand that one was to arise who would be both a king and a priest. Hence he says, that there would be a man, whose name was to be Branch

As to this name, it has been explained elsewhere. I omit those refinements with which some are delighted; but as I have shown in another place, the simple and true reason why Christ is so called, is, because he was not like a tall tree, with deep and strong roots, but like a small plant. He is indeed called in another place, "a shoot from the root of Jesse." (Isaiah 11:1.) But the meaning is the same; for that root of Jesse was obscure and of no repute. Besides, this kind of shoot has nothing in it that is illustrious. We hence see that Christ is called Branch, because his beginning was contemptible, so that he was of hardly any repute among heathens; nay even among his own nation. But God intimates at the same time, that this little plant would be set, as it were, by his own hand, and thus would gather strength. Though then the beginning of Christ was humble, yet God declares, that he would give vigor for continued growth, until he should attain to a great height. In this sense it is that Christ is called Branch: and we clearly conclude, that the minds of the people were transferred to Christ who was to come, that they might not fix their attention on Joshua, who was then but a typical priest. Say to Joshua, Behold the man, whose name is Branch. Where is that man? He does not speak of Joshua; he does not say, "Thou art the man;" but he says, Behold the man, whose name is Branch, that is, who comes elsewhere. We then hence learn, that these crowns were those of Christ, but given to Joshua, that the Jews might see in the type, what was as yet hid under hope.

He afterwards adds, He shall arise from himself, or grow up from his own place, literally, from under himself. Here also some have too refinedly philosophised, — that Christ arose from himself by his own power, because he is the eternal God. I think, on the contrary, that all human means are only excluded, as though the Prophet had said, that though Christ was like a little plant, he would yet grow up as though he had roots deeply fixed in the earth. There is indeed no doubt, but that Christ grew up by his own celestial power, and this is what the words of the Prophet include; but what he meant was this, — that Christ had nothing in his beginning calculated to draw the admiration of men. Though then Christ was only a shoot, yet God had sufficient power, that he should grow from his own place,² that though human means were absent, it would yet be enough, that God should bless this branch, so as to cause it to grow to its proper height.

He then says, And he shall build the temple of Jehovah. This is a remarkable passage: it hence appears that the temple which the Jews had then begun to build, and which was afterwards built by Herod, was not the true temple of which Haggai had prophesied, when he said,

"The glory of the second house shall be greater than that of the first." (Haggai 2:9.)

For though the temple of Herod was splendid, yet we see what the Spirit declares in this place, — that to build the temple would be Christ's own work. Hence no one, had he heaped together all the gold and the silver of the world, could have built the true temple of which Haggai prophesied, and of which Ezekiel has so largely spoken near the end of his book. Christ alone then has been chosen by the Father to build this temple. Christ indeed himself was a temple as to his body, for the fullness of the Godhead dwelt in him, (Colossians 2:6;) but he built a temple to God the Father, when he raised up everywhere pure worship, having demolished superstitions, and when he consecrated us to be a royal priesthood.

We now then see what was shown to the Prophet, — that though the Jews were then exposed to many evils, to reproaches and wrongs, yet Christ would come to restore all things to a perfect order, that he would be not only a king but also a priest; and further, that his beginning would be obscure and despised by the world, and yet that he would attain without any earthly helps his own elevation; and, lastly, that his own proper office would be to build a temple to God.

He repeats the last thing which he had said, Even he shall build the temple of Jehovah. The Prophet seems here to reiterate to no purpose the same words without any additions of light: but it seems evident to me, that he meant in this way to confirm and sanction what seemed difficult to be believed. As the temple, then, begun at that time to be built, had but little splendor and glory connected with it, and could hardly be expected to become a better or more adorned building, the Prophet reiterates this promise, He, he shall build the temple of Jehovah; by which he means, "Let not your eyes remain fixed on this temple, for to look at it weakens your faith and almost disheartens you; but hope for another temple which ye see not now, for a priest and a king shall at length come to build a better and a more excellent temple."

He afterwards subjoins, Bear shall he the glory, and shall sit and rule on his throne. He fully confirms what we have already referred to — that this man, who was to grow by God's hidden power, would be made both a king and a priest, but by no earthly instrumentality. In the words, bear shall he the glory, there is no doubt an implied contrast between Joshua and Christ, the true priest. For Joshua, though he discharged in his time the office of a priest, was yet despised; but the Prophet bids his people to hope for more than what could have been conceived from the view of things at that time; for an illustrious priest was to come, full of royal dignity. And hence he adds, sit shall he and rule on his throne. This did not properly belong to the priesthood; but the Prophet affirms, that the man who was to come from above, would be a king, though he exercised the priestly office. He was then to be a priest, and yet to be on his throne and to rule as a king; and ruling is what belongs to a king and not to a priest.

At length he concludes by saying, The counsel of peace shall be between the two. I do not think that the discords which had been between kings and priests are here indirectly reproved. I indeed allow that such discords had often been seen among that ancient people; but the Prophet had regard to something far different, even this — that the priesthood would be united with the kingly office. He therefore did not refer to different persons who were to be at peace together; but, on the contrary, spoke of things or of the two offices; there shall then be the counsel of peace between the two, that is, between the kingly office and the priesthood.³ We hence learn that which I have already stated — that what is here promised had not been found under the law, and could not have been expected under it; and that the fulfillment of this prophecy is the renovation which took place at the coming of Christ. It follows —

14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.

14. Et coronae erunt ipsi Chelem (pro Chadai, probabilis conjectura est fuisse hunc binomium, sicut etiam Iosia filius Zephaniae vocatur etiam Chen; erunt ergo tam ipsi Chelem quam) Tobiae et Iodaiae filio Zephaniae in memoriale in Templo Iehovae.

They who think that the crowns were deposited with these four men, pervert the meaning of the Prophet; for they were, on the contrary, placed in God's temple to be a memorial to them. It hence appears; that, as I have already said, they were not required to supply the gold, because they excelled all others in piety and holiness, but because it was necessary to condemn their want of faith, inasmuch as they thought that their hope was disappointed, as God did not immediately fulfill what he had promised. Let then these crowns, saith the Spirit, be a memorial to them, that is, that whenever they look on these crowns they may check themselves and know that their expectations are very unreasonable, and that they themselves are too hasty when they wish all prophecies to be accomplished in one day; and also that the whole people may know that they had complained without reason, as these suspended crowns shall be a memorial and a testimony. We now then see more clearly why the Prophet had been ordered to take gold and silver from these four men: it was, that he might make crowns, which were afterwards to be deposited in God's temple. At length he adds —

15. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God.

15. Et longinqui venient, et aedificabunt in templo Iehovae; et scietis quod Iehova ed Iehova exercituum miserit me ad vos: et erit si audiendo audieritis vocem Iehovae Dei vestri.

The Prophet also states, that men would come from remote lands to contribute labor or wealth towards the building of the temple; for the word building may refer to either of these two things. Come then shall those from far. Before this time gifts had been presented by Gentile nations, but the temple was not built but by Solomon and his people. God then promises here something more, and that is, that helpers would assist in building the temple, who had been till then wholly aliens. It is indeed certain, that in the age of Zechariah contributions had been made by Cyrus; but the Prophet refers to nothing of this kind: he promises something more. It hence follows that this prophecy must necessarily be referred to the promulgation of the gospel; for then it was that strangers began to contribute their labor and their wealth towards building a temple to God. Though then Cyrus gave a large sum of money towards the erection of the temple, yet the allusion here is not to his liberality. And after Cyrus no stranger had been so liberal: for Herod, who raised up a great and a very splendid building, was not from far; nay, he wished to be thought one of the people. We then see that this prophecy cannot be otherwise referred than to the building of the spiritual temple, when Gentiles, formerly remote from God's people, joined them as friends, and brought their labor to the work of building the temple, not with stones or wood, or with other corruptible materials, but with the doctrine and the gifts of the Holy Spirit.

He then adds, ye shall know that Jehovah of hosts has sent me to you. Of this kind of knowledge we have spoken elsewhere. It indeed behaved the Jews from the first to feel assured respecting the truth of this prophecy; but when the effect or experience itself was added, they then began to know more clearly. It is then the same as thought the Prophet had said, "God, who speaks by my mouth, will not disappoint you, as he will at length accomplish what I now declare; and experience itself will be a witness that I have been a true and faithful Prophet." And he calls Him the God of hosts, that the Jews, hearing that what he had said proceeded from Him whose power is infinite, might be confirmed in their faith. There was then no reason for them to doubt as to the accomplishment, for there is nothing that can resist God, when it pleases him to unfold his power.

It follows, If by hearing ye will hear the voice of Jehovah your God. Zechariah promises to the Jews here conditionally — if they became obedient to God, and continued in obedience to his word and in his doctrine; for unbelief deprives men of all participation in God's favor. It is indeed true that had all become unbelieving, Christ would have come; for God as he is true would not change his purpose were the whole world to become false. Since then the faithfulness of God depends not on men, we ought not so to take what the Prophet says here, If ye will hear the voice of Jehovah, as though they could, by being unfaithful to God, have rendered void the accomplishment of this prophecy. Their defection, then, yea, that of the whole nation, could not have prevented Christ from coming forth in his own appointed time. But the Prophet had another thing in view, even this — that the Jews would become partakers of this blessing, or would enjoy, so to speak, this favor, if they embraced God's promise, and obediently submitted to his law. For though Christ has already come as the Redeemer of the world, yet we know that this benefit is not come to all, and why? Because many through unbelief close the door against God and his grace through Christ. Hence the faithful alone really know that God has spoken, and really partake of his favor, and for this reason, because they hear his voice; that is, they first by faith receive what God offers, and then they fall not away from his truth, but continue in the obedience of faith to the end.

What the Prophet then had in view, was to show to the Jews that those things were spoken in vain, as to them, if they did not attend to God. And he shows the way in which they were to be attentive, even by hearing the voice of God, that is, by renouncing their own thoughts, and by not esteeming God untrue, though he promised what seemed incredible. If then they denied themselves, banished their own imaginations, wholly attended to God's word, and believed what he had said as a Prophet, he assures them that they would really find that which he taught them to be true to their own salvation, even this — that Christ would come to be a king and a priest, to secure perfect happiness to his people.

Grant, Almighty God, that since thy Son has been made known to us, through whom is brought to us the perfection of all blessings and of true and real glory, — O grant, that we may continue settled in him, and never turn here and there, nor fluctuate in any way, but be so satisfied with his kingship and priesthood, as to deliver up ourselves wholly to his care and protection, and never doubt but that we are so sanctified by his grace as to be now acceptable to thee, and that relying on him as our Mediator, we may offer ourselves as a sacrifice to thee with full confidence of heart, and thus strive to glorify thee through the whole course of our life, that we may at length be made partakers of that celestial glory which has been obtained for us by the blood of thy only-begotten Son. — Amen.

1. And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu;

1. Et factus est (datus est,) anno quarto Darii regis, sermo Iehovae ad Zachariam, quarta die mensis noni Chisleu;

2. When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,

2. Nam miserat in domum Dei (hoc est, Templum) Sareezer et Regem-melech et viros ejus ad deprecandam faciem Iehovae (aut, Miserat in domum Dei Sareezer et Regem-melech, in nominativo casu, et viri ejus ad deprecandam faciem Iehovae:)

3. And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?

3. Ad dicendum sacerdotibus qui erant in domo Iehovae exercituum, et Prophetis, dicendo, An flebo mense, quinto? Separabo me? quemadmodum feci his annis? (est turbata series verborum, quemadmodum solitus sum facere his annis?)

There is no vision here, but the answer which Zechariah was commanded to give to the messengers of the captives: for he says that some had been sent from Chaldea to offer sacrifices to God, and at the same time to inquire whether the fast, which they had appointed when the city was taken and destroyed, was to be observed. But there is some ambiguity in the words of the Prophet, for it is doubtful whether the two whom he names, even Sherezer and Regem-melech, together with the others, had sent the messengers of whom mention is made, or they themselves came and brought the message from the captives. But this is a matter of no great moment. As to the question itself, I am disposed to adopt their view, who think that these two came with their associates to Jerusalem, and in the name of them all inquired respecting the fast, as we shall hereafter see.⁴ The Jews think that these were Persian princes; but this opinion is frivolous. They are thus accustomed to draw whatever occurs to the glory of their own nation without any discretion or judgment, as though it had been an object much desired by the Jews, that two Persian should go up to the temple. But there is no need here of a long discussion; for if we regard the Prophet's design, we may easily conclude that these were Jews who had been sent by the exiles, both to offer gifts and to inquire about the fast, as the Prophet tells us. The sum of the whole then is, that Sherezer and Regem-melech, and their companions, came to the temple, and that they also asked counsel of the priests and Prophets, whether the fast of the fifth month was still to be observed.

It must first be observed, that though all had not so much courage as to return to their own country as soon as leave was given them, they were not yet gross despisers of God, and wholly destitute of all religion. It was indeed no light fault to remain torpid among the Babylonians when a free return was allowed them; for it was an invaluable kindness on the part of God to stretch forth his hand to the wretched exiles, who had wholly despaired of a return. Since then God was prepared to bring them home, such a favor could not have been neglected without great ingratitude. But it was yet the Lord's will that some sparks of grace should continue in the hearts of some, though their zeal was not so fervid as it ought to have been. The same sloth we see in the present day to be in many, who continue in the filth of Popery; and yet they groan there, and the Lord preserves them, so that they do not shake off every concern for religion, nor do they wholly fall away. All then are not to be condemned as unfaithful, who are slothful and want vigor; but they are to be stimulated. For they who indulge their torpor act very foolishly; but at the same time they ought to be pitied, when there is not in them that desirable alacrity in devoting themselves to God, which they ought to have. Such an instance then we see in the captives, who ought to have immediately prepared themselves for the journey, when a permission was given them by the edicts of Cyrus and Darius. They however remained in exile, but did not wholly renounce the worship of God; for they sent sacred offerings, by which they professed their faith; and they also inquired what they were to do, and showed deference to the priests and Prophets then at Jerusalem. It hence appears, that they were not satisfied with themselves, though they did not immediately amend what was wrong. There are many now, who, in order to exculpate themselves, or rather to wipe away (as they think) all disgrace, despise God's word, and treat us with derision; nay, they devise crimes with which they charge us, with the view of vilifying the word of the Lord in the estimation of the simple. But the Prophet shows that the captives of whom he speaks, though not so courageous as they ought to have been were yet true servants of God; for they sent sacrifices to the temple, and also wished to hear and to learn what they were to do.

He says first, that messengers were sent to entreat the face of Jehovah. Here by the word entreating or praying, the Prophet means also sacrifices. For it is certain that the Jews prayed in exile, as there could have been no religion in them had they not exercised themselves in prayer. But the mention made here is of that stated prayer, connected with sacrifices, by which they professed themselves to be God's people. We may hence also learn, that sacrifices of themselves are of no great importance, since prayer, or calling on God, has ever the first place. Sacrifices then, and other offerings, were, as we may say, additions; (accessoria — accessions;) for this command ought ever to be regarded by the faithful,

"offer to me the sacrifice of praise." (Psalm 50:14.)

He says, in the second place, that messengers were sent, that they might learn from the priests and the Prophets what was to them doubtful. We hence conclude, that it was no gross dissimulation, such as is found in hypocrites who pretend to pray to God, but that there was a real desire to obey. And, doubtless, when God's word and celestial truth are despised, there is then neither any real prayer, nor any other religious exercise; for unbelief pollutes and contaminates whatever is otherwise in its nature sacred. Whosoever then desires rightly to pray to God, let him add faith, that is, let him come to God in a teachable frame of mind, and seek to be ruled by his word. For the Prophet in telling us what was done, no doubt keeps to the method or the order observed by the captives. It was then worthy of praise that they not only were anxious to seek God's favor by prayers and sacrifices, but that they also sought to know what was pleasing to Cod. Nor was it a matter of wonder that they sent to Jerusalem on this account, for they knew that that place had been chosen by God as the place from which they were to seek the right knowledge of religion. Since then Jerusalem was the sanctuary of God, the captives sent there their messengers, particularly as they knew that the priests were the ambassadors of God, and that the interpretation of the law was to be sought from their mouth. They indeed knew that the time was not yet come when the doctrine of salvation was to be disseminated through the whole world.

But the Prophet says, that the captives not only inquired of the priests, but also of the Prophets. It hence appears, that it was a thing commonly known, that God had raised up Prophets, which he had ceased to do for a long time. For it was not without reason that Isaiah said, that God would yet speak by his Prophets, when he would again comfort his people. (Isaiah 40:1.) There had been then a mournful silence for seventy years, when no Prophets were sent forth, according to what is said in the book of Psalms,

"our signs we see not, nor is there a Prophet among us." (Psalm 74:9.)

God indeed had been accustomed to lead the people as by an erected banner when they dwelt in the holy land, and Prophets continually succeeded one another in regular order, according to what the Lord had promised by Moses,

"A Prophet will I raise up in the midst of thee," etc. (Deuteronomy 18:15.)

From the time then in which they had been driven into exile, while looking there on one another, they could hear no voice to encourage them with hope, until new Prophets were again raised up beyond what they expected. And it was God's will that the Prophets should have their abode and habitation at Jerusalem, in order that he might gather the dispersed Israel; for had there been Prophets in Chaldea, many might hence lay hold of a pretext for their slothfulness: "Does not God dwell in the midst of us? what need is there of undertaking a difficult and toilsome journey? we shall indeed find nothing better at Jerusalem than in this exile; for God shows that he is present with us by his Prophets." It would have therefore been a great evil to the Jews to have Prophets in their exile. But when the captives heard that the gift of prophecy appeared again in the temple, they might have called to mind what their fathers had heard from the mouth of Isaiah, and also from the mouth of Micah, "from Zion shall go forth a law, and the word of Jehovah from Jerusalem." (Isaiah 2:3 Micah 4:3.) We now perceive why Zechariah joined Prophets to priests.

But we must bear in mind what we have stated elsewhere that the prophetic was, as it were, an extraordinary office, when God took others as the ministers of his word besides the priests. For their work was sacerdotal; but God meant to condemn the priests by transferring the work of teaching to others, that is, when Prophets were taken from the common people, or from other families, and not from the Levitical tribe. It is not indeed true that all the priests were Prophets; but the office itself would not have been transferred to any other tribe, had not God thus punished the ingratitude of those who bestowed more labor on their own private concerns than on teaching the people. However this case may have been, it was an illustrious testimony of God's favor, that Prophets at that time had again been raised up. And this fact has been added — that they dwelt nowhere else but at Jerusalem, in order to encourage the dispersed to return, and to show to them that the place had not in vain been previously chosen by God. This is the reason why the Prophet expressly says, that the Prophets, as well as the priests, were in the house or in the temple of the Lord of hosts.

The time is also mentioned, the fourth year of Darius, and the ninth month and the fourth day⁵ The beginning of the year, we know, was in March; hence the month Chisleu was November, or a part of October and November, for they were wont to commence their months at the new moons. Of king Darius we have spoken elsewhere. He was not, indeed, the first Darius, the father-in-law of Cyrus, who transferred the monarchy to the Persian, but Darius the son of Hystaspes. Passed away then had the seventy years, for this, as it has been stated before, was the fourth king.

Let us now consider the question which the captives proposed to the priests. They asked whether they were to weep in the fifth month, and whether they were to separate themselves as they had done for seventy years and more; for some years, as we have seen, had elapsed beyond that number. We hence learn that a regular fast was observed from the time in which the temple was burned and the city destroyed. He speaks here only of the fifth month, but shortly after mention is made of the seventh month. It is evident from sacred history that the city was demolished and the temple pulled down in the fifth month. It is therefore probable that there was a day of mourning observed by the people in memory of that sad event. In the seventh month, though not in the same year, Gedaliah was slain, and the remainder of the people were driven into exile. As the land became then desolate, it is also probable that another fast was appointed, that they might yearly humble themselves before God, and suppliantly seek his pardon. Since then there was a reason for both fasts, it is evident that they could not have been condemned by the priests: nor is there a doubt, but that it was by the public consent of all, that they every year kept these days of weeping. We also see the end which God has in view in prescribing a fast, — that men in coming to him may feel true penitence, and remind themselves by their external appearance of their own guilt. As then the Jews observed this rule in their fasts, we must conclude that they pleased God; for these were religious exercises, by which they might have been led to repentance.

Now they inquired, whether they were to continue their weeping; for the temple had now been begun to be built as well as the city. Since the reason for their mourning had been, that the temple no longer stood where they might offer their sacrifices, and that the holy city had been demolished, it was then doubtless right to give thanks to God, and to feel joy, when an end came to their calamities. However, the captives ventured not to change anything without the authority and consent of the priests, so that they might all agree together. And thus they also testified that they were true members of the Church, as they had no desire to have anything different from others.

The word fast is not mentioned; but they asked, "Shall we weep?" Hence also it appears, that they were not so gross in their ideas as to think that the chief part of religion is fasting, as hypocrites do, who imagine that they honor God by abstaining from food, and thus mock God, who is a Spirit, with mere trifles, when it is his express will to be spiritually worshipped. We then plainly see, that the Jews were not imbued with this gross and foolish thought, when they established this annual fast; for they put weeping in the place of fasting. And why was this weeping, except that they went into God's presence conscious of their guilt and in a suppliant manner, and testified by external signs that they acknowledged their sins, so that they might obtain mercy and forgiveness?

They mentioned also consecration. The word nzr, nezar, which means to separate, is variously explained: but here many interpreters confine it to abstinence from food, as though they had said, "Shall we separate ourselves from food?"⁶ This seems forced to me: I therefore prefer to apply it to sanctification; for we know that when a day was prescribed for fasting or for offering sacrifices, there was sanctification added. For though it became the Jews through their whole life to abstain from all defilements, yet we know that when a fast or any particular sacrifice was appointed, they were more diligent and solicitous to cast aside every pollution. We now then understand what the Jews had in view, and what they meant by these words. It now follows —

4. Then came the word of the LORD of hosts unto me, saying,

4. Et datus sermo Iehovae exercituum mihi fuit, dicendo,

5. 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?

5. Dic ad totum populum terrae et ad sacerdotes, dicendo, Quum jejunastis et planxistis in quinto et septimo (mense, subaudiendum est) et his septuaginta annis, an jejunando jejunastis mihi, mihi?

6. And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?

6. Et quum comedistis, et quum bibistis, annon vos comedistis et vos bibistis?

7. Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?

7. Annon ad sermones quos clamavit Iehova in manu prophetarum priorum, quum esset Ierusalem quieta et opulenta (vel, quieta et tranquilla; diximus enim alibi de hac voce [ysvt] et urbes ejus per circuitus ejus, et meridies, et campestris regio quieta?

8. And the word of the LORD came unto Zechariah, saying,

8. Et factus est sermo Iehovae ad Zachariam, dicendo,

9. Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:

9. Sic dicit Iehova exercituum, dicendo, judiciam veritatis (hoc est, verum; non fallax, sincerum et integrum) judicate, et beneficentiam et misericordias facite quisque cum fratre suo.

Here the Prophet tells us that he was sent to the people and to the priests, not so much to teach the messengers who came from distant lands, as to correct the vices of his own nation; for the Jews had then begun, according to their usual manner, to dissemble with God, and had glided, as it has elsewhere appeared, into many evil practices. And it appears evident, that God did not commit to Zechariah what the messengers might bring back to Chaldea; but that an occasion was taken to remind the Jews, that they were to look to themselves. It may have been the case, that the priests themselves and all the rest had begun to raise a controversy, "How is this? our brethren inquire, whether the fast is to be still observed:" and the opinions might have been various. But as this is doubtful, I leave it as such. We however see that the Prophet does not speak here respecting the captives, nor does he address to their messengers anything which they might convey to Chaldea, but turns his discourse to the priests and to the people. The sum of the whole is, that while the captives gave no mean testimony of their religion, God reproved the Jews, who had returned to their own country, for ingratitude, as they had already begun to pollute themselves.

He therefore brings this charge against them, Have ye fasted to me? have ye eaten to me? as though he had said, "God regards not fastings, except they proceed from a sincere feeling and tend to a right and lawful end." It was then the object of the Prophet to awaken the Jews, that they might not imagine that God was pacified by fasting or by any other frigid ceremonies, but that they might know that something more was required. And we see how prone mankind are to rely on external rites, and to think that they have rightly performed their duty to God when they have fasted. As then human nature labors under this disease, the Prophet is here sent to dissipate this delusion; which he does by declaring that fasting does not please God, or is acceptable to him, as though it were something meritorious, or as though there was in it any holiness.

He says first, that the word of Jehovah was given to him, that he might go to the people of the land and to the priests. We see the truth of what I have already said, that the answer was not directed to the captives, but to the very inhabitants of the land and to the citizens of Jerusalem, and for this reason, — because they thought that when the question respecting fasting was moved, the first and chief part of all religion was the subject of inquiry. Hence God, that he might strip them of this superstition, says, When ye fasted in the fifth month and in the seventh month, and during the seventy years, did ye fast to me — to me? for he has put an affix to the verb, tsmtny, tsametni, and afterwards added 'ny, ani: as though he had said, "Was it to me that ye fasted? Shall I approve of such fasting?" There is an emphasis in the repetition, as though he had said, that there was no reason for the Jews to boast that they faithfully served God, and fully performed their duty, because they fasted twice in the year, for they had to do with that God who rejected such trifling things.

We hence learn that nothing is more preposterous than for men to judge of God's worship according to their own notions, and to trust in themselves. It is indeed easy for us to deceive ourselves; for as we are earthly, so we may think that whatever glitters before our eyes is most acceptable to God. But the Prophet here reminds us, by one sentence, how frivolous are such self-pleasing thoughts; for God meets us with this question, "Have ye fasted to me? Are ye to be judges, and is it right for you at your pleasure to invent various modes of worship? But I remain always like myself, and not transform me according to what pleases you; for I repudiate everything of this kind."

By saying, that to themselves they did eat and drink, he intimates that to eat and to drink, or to abstain from eating and drinking, are things wholly unconnected with the worship of God. Another sense may indeed be elicited, — that the Jews did eat as heathens did: and there will be in this case an indirect reproof, — that they sought to pacify God only twice in the year, and that during the rest of the time they were heedless and indulged themselves in excesses. We ought indeed to bear in mind what Paul says, that

"whether we eat or drink, all things ought to be done to the praise of God." (1 Corinthians 10:31.)

The law also expressly commanded the Jews to "feast before the Lord," that is, not to taste food without thanksgiving, as though God were present. When, therefore, the Jews fasted themselves without any regard to God, it is no wonder that their fastings where rejected; for their course was not consistent. For though the godly do not always fast, yet while they partake most freely of meat and drink, they turn not away their thoughts from God, but on the contrary rejoice before him. They therefore eat and drink to God, as well as abstain on God's account. But the Prophet shows here that the Jews did eat to themselves, and that hence their fasting was not regarded before God. This latter sense is not unsuitable: but as to the subject itself, it is enough for us to know, that the Prophet, as he had to deal with hypocrites, ridicules their superstition in their fastings, inasmuch as they thought that these were expiations by which their sins were blotted out, and that if they abstained for a day or two from meat and drink, God was thereby pacified.

And the Prophet's object is more evident from the next verse, when he says, Are not these the words which Jehovah proclaimed by the former Prophets? He confirms here his doctrine by many testimonies, that is, that God had already through successive ages exhorted the Jews to true repentance, and condemned their dissimulation, that they might not think that true religion was made up of fasting and of similar things. And this the Prophet did, not only to gain or secure to himself more credit, but also to render double the wickedness of the Jews; as though he had said, that they were apparently very anxious not to offend God, but that it was merely a false pretense; for had they from the heart wished to please God, they might have long ago learnt that fastings were of themselves of no moment, but that a beginning ought to be made with true religion and spiritual worship.

I have already mentioned, that possibly, when the question was raised by the captives, much disputing, as it is commonly the case, prevailed among the people. But as the Jews ever reverted to their old ways, being blindly attached to their frigid ceremonies, and thinking in this manner to propitiate God, the Prophet, for this reason, derides their preposterous labor and toil. "See," he says, "the only question now is, whether there should be fasting, as though this were the principal thing before God; in the meantime godliness is neglected, and neglected is real calling on God, and the whole of spiritual worship is also esteemed by you as nothing, and no integrity of life prevails: for ye bite one another, plunder one another, wrong one another, and are guilty of lying: ye heedlessly close your eyes to such vices as these; and at the same time when fasting is neglected, ye think that the whole of religion falls to the ground. These are your old ways, and such were commonly the thoughts and doings of your fathers; and it appears evident that ye trifle with God, and that ye are full of deceits, and that there is not in you a particle of true religion. For God formerly spoke loudly in your ears, and his words were not obscure when he exhorted you by his Prophets; he showed to you what true repentance was, but effected nothing. Is it not then quite evident that ye are now acting deceitfully, when ye so carefully enquire about fasting?" We now perceive what force there is in this sentence, Are not these the words which Jehovah formerly proclaimed? For it was not enough to remind the Jews of true repentance; but this reproof was needful, in order more sharply to stimulate them; and it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances.

That they might not then object, that what they asked respecting God's counsel was done with a good intention, the Prophet answers them, "Where are the words by which God had testified as to what can please him?" And for the same purpose he uses the word, qr', kora, proclaimed: for he does not say, that God merely declared words by his Prophets, but that he uttered them loudly, and as it were with a full mouth. "See," he says, "ye enquire as though ye were in doubt, and that the knot could hardly be untied, and as though it were a matter of great moment. God has indeed not only spoken, but has also cried aloud in the ears of your fathers; in the meantime ye tread under foot his teaching, or pass it by with closed eyes." What does this mean? to enquire so anxiously about fasting, and at the same time to despise what is far more important? In a similar manner does Christ also condemn hypocrites, because they hesitated not to swallow a camel, while they were wont to strain at a gnat, (Matthew 23:24;) for in trifling things they dared not to attempt anything; but as to gross wickedness, they leaped over it as it were with the audacity of wild beasts. The object then of the Prophet's words was to show that the Jews did not seriously and in earnest enquire respecting God's will, but pretended to be very attentive to religion, while they openly, and with gross and headless audacity, rejected the true doctrine, which was by no means ambiguous, as God had by his many Prophets clearly taught them and their fathers what he required from them.

Grant, Almighty God, that as we are so inclined to dissimulation, we may learn strictly to examine ourselves, and to descend into our own consciences, so that none of us may sleep in self-delusion, but be so displeased with our hidden vices, as in the meantime to aspire after, and with every care and labor, to attain true religion, and so strive to devote ourselves wholly to thee, that we may groan under the burden of our sins, and so suppliantly flee to thy mercy, as at the same time to be touched with true penitence, until having at length put off the corruptions of our flesh, we shall be received into that purity which has been prepared for us in heaven by Jesus Christ our Lord. — Amen.