Exposition of the Whole Bible

day of falvation, the acceptable time,-and year of the redeemed: /hall ye call every man his neighbour under the vine, and under the fig tree; which may be expreflive of the defire of gracious fouls after the converfion of others; they would have them come under the means of grace; and are defirous that the means might be: bleffed to them; that they might know Chrift, and be partakers of the fame grace with them; which arifes from a fenfe they have: of the bleflings they thare in; from a love to immortal fouls, and a defire to promote the glory of God: alfo of the fruitfulnefs and plenty of the gofpel-difpenfation; Chrift is the true vine, laden with precious fruits; from him faints have all their fruitfulnefs; they fic under his thadow with delight, and his fruit is fweet unto them; the provifions of his houfe are very excellent and precious, to which others are invited to partake of: likewife of the fellowfhip and communion which faints have with each other; they converfe in private, join in public worfhip, and feaft together at the Lord’s table; and encourage one another fo to do; all which is crowned with the prefence of God, ‘and fellowfhip with him: moreover the words may fuggeft, that peace and tranquillity enjoyed by believers under the gofpel-difpenfation, and that fafety and fecurity which they have in, and thro’ Chrift; fee the note on Mic. iv. 4.

YN this chapter are contained the vifion of a of the glorious gofpel of Chrift, which was like a golden candleftick, and of two olive-trees by it, and the explanation thereof. The preparation to this vifion, which is the awaking of the prophet, as of a man out of fleep, isin y. 1. The vifion of the candleftick, and olive-trees, is in ¥. 2,3. The candleftick is defcribed by the matter of it, gold; and by the parts of it, its bowl, lamps, and pipes; and the olive-trees by their firuation; the explanation of which is at the requeft of the prophet, he not knowing what they meant, ¥. 4,5. when it is obferved to him, that this reprefents, under the type of Zerubdabel building the temple, the building of the gofpel-church by Chrift,; and which is done and finifhed, not by might, or power of man, but by the Spirit, notwithftanding all oppofition, and contempt of it, to the great joy of many, who obferve the grace of God, and his providential care and goodnefs in it, ¥. 6, 7, 8, 9, 10. and upon the prophet’s enquiring the meaning of the two olive-trees, which he was ignorant of; he is told that thefe are the two anointed ones that ftood by the Lord of. the whole earth, ¥. 11, °12, 13, 14.

y. 1. And tke angel that talked with me, &c.] See ch. i. 9, 13: came again, and waked me, as a man that is wakened out of bis fleep; into which he fell, after he had had the former vifion; fee Dan. viii. 8.

¥. 2. And faid unto me, what feet thou? &c.] That is, after he was awake, and had looked about him: and I faid, I bave looked, and bebold, a candleftick all of gold; fuch an one as was in the tabernacle of Mo/es, only with this difference; that had no bowl on the top, nor feven pipes to it, nor two olive-trees on each fide of it, with two pipes to them, Exod. xxv. 31—37. fuch a candleftick was never in being, only in vifion; and is an emblem of the church of Chrift, into which the light of the gofpel is put by Chrift, and held forth by it, and efpecially by its minifters; fee Rev. i. 12, 13, 20. for the light put into this candleftick, the church, is not the light of nature or reafon, which is the candle of the Lord fearching inta the inward parts of man; by which he may difcern fomewhat of the being and perfections of God in his works, and of moral good and evil; but it is too dim to dire&t and guide him in the affair of falvation: nor the law of Mo/es, faid to be a light, and a lamp; by which men might come to the knowledge of fin, but not of a Saviour from it: but the light candle lighted up in the evening of the Fewi/h difpenfation, and placed in the chriftian church; and gave light, not only to the faints in Fudea, but in all parts of the world, whither it has been carried; for this candleftick is portable, and has been removed from place to place; and wherever it is fet, it gives light, and removes the darknefs of error, infidelity, and immorality; and is ufeful to direct the faints in their walk and converfation, and render them more capable of working with delight and pleafure; and will blaze out more brightly in the end of the world, when it is abour to be no more; and by the light of it loft finners, like the loft piece of filver, are looked up, ftrayed ones are brought back, and backfliders reftored; hypocrites and formalifts, heretics and falfe teachers, and their doctrines, are difcovered and detected; and faints are enlightened, comforted and directed: and this candleftick. being all of gold, may denote the value of it; the true church of Chrift, and the real members of it, are highly efteemed by Chrift; the precious fons of Zion, are comparable to fine gold, jewels and precious tones;

they are the excellent in the earth, in whom is his delight: and likewife its brightnefs and purity, {fplendor and glory; its members being pofleffed of the gifts and graces of the Spirit, of the pure and glorious doétrines of the gofpel, and exercifing holy difcipline, and living holy lives and conyerfations: and alfo the duration of it, which will be to the end of the world, the gates of hell not being able to prevail againft it; and which is continued, not by might or power of man, but by the Spirit of the Lord, and his grace, which. is fufficient for it, and with which it is fupplied; not by any natural or artificial means, but by a wonderful and uncommon manner; fignified by oil not prefied from the olive by the help of man, but flowing from two olive-trees, on both fides the candleftick, of itfelf, freely, and conftantly. This candleftick may primarily refpect, and may be an emblem of, the then prefent ftate of the Fewifh church, when this vifion was feen, and point at how it was raifed up, reftored, and preferved; but has a further view to the church of | God, under the gofpel-difpenfation, unto the end of the world: with a bowl upon the top of it, an oil-veffel or cruet, round, and large enough to hold the oil, which fupplied it, and its feveral lamps, whereby its light was maintained and continued; and this may intend, either the fulnefs of

-word ' here ufed fignifies, Fo. xv. 19. to fupply his church and people; and from whence. they have the oil of grace.in meafure, which is in him without meafure, whereby their lamps are filled, and their lights are kept.burning; and who is fitky placed as the head of the church for this purpofe, as.this bowl was upon the top of the candleftick: or rather, fince this dew/ is but a meafure, tho’ it may be a large one, it may fignify that large portion of gifts and grace which is communicated to the church in all ages, ‘and abides in it, and is feverally divided to the minifters and members. of it, for its. profit and edification; to one one gift, to another another; to fome greater, and others lefs; and all for mutual good; and which are given forth from Chriit and his Spirit; who, as Capellus thinks, may be meant by the two olive-trees, who of themfelves, without preffing, having all fulnefs of grace in them without _meafure, freely ‘and liberally impart it} and keep filling the bowl, fo that there is conftantly a fupply of the Spirit, and grace for the church and people of Chrift in all ages; according to Jf lix. 21. my Spirit that is upon thee, and my words which I have put in thy mouth, foall not depart out of thy mouth, nor out of the mouth of thy feed, nor out of the mouth of thy feeds feed, faith the Lord, from benceforth, and for ever. Cocceius thinks the merit of Chrift is meant by this bowl or cup, by which he obtained the promife of the Spirit: and bis feven lamps thereon; on the candleftick; fuch a number of lamps were on'the candleftick in the tabernacle, Exod. xxv. 37. and may defign the many members of the church bearing the lamps of profeffion; or rather the minifters of the gofpel, who are the lights of the world, and bright and burning ones, that hold forth the word of life both, in doétrine and converfation; unlefs the gifts and graces of the Spirit, qualifying them for fuch work, fhould be meant; fee Rev. iv. 5. but rather minifters themfelves are defigned, who are called lights and lamps, Matt. v. 14. Fohn v. 35. and the number feven being a number of pertection, may denote a fulnefs and fufficiency of gofpel-minifters, which Chrift furnifhes his church with, and will do unto the end of the world; he having a perfection of gifts in his hands for them, to fit them for his fervice; juft as thefe are called the /even pillars of wifdom’s houfe, Prov. ix. 1. Cocceius thinks by thefe feven lamps are intended the feven churches, or the feven ftates of the church under feveral periods in the gofpel-difpenfation; the fame with the feven churches of 4fia, and the feven golden candlefticks, in the midft of which Chrift was feen by Fokn, Rev. i, 4, 11, 12: and feven pipes to the feven lamps which were upon the top thereof; thefe pipes, infufories or funnels, were at the bottom of the bowl, in which. were fo many holes, that let out.the oil into them, by which-it was carried to the lamps; a pipe to every lamp. In the Hebrew text ‘it is, jeven and fevin pipes™, that is, fourteen, two to every lamp; which Forsunatus Scacchus * thinks, they being joined to one another, the one put in the neck of the other, were for the better cleanfing and purifying of the’

oil from any dregs that might be in it. ‘Farchi is of opinion, there were feven to every lamp, in all

grace in Chrift, which is as @ fountain, as the ' forty-nine, -but without any foundation: by thefe are meant, not the feven. facraments, as fay the * Papifts; but either the-various gifts of the Spirit, fitting minifters for their) fervice; or the various means they make ufe of to learn the-mind of Chrift inthe fcriptures, to know the gofpel, and more of it,; that they may hold it forth to others 5 fuch as reading, meditation, and prayer, 1 » > ¥. 3. And the two olive-trees by it, 8c.) Which are explained, y. 14, fee the note there zone upon the vight-fide of the bowl, and the other upon thé leftfide thereof; in ¥.11. they are faid to be on the right and left-fides of the bowl or candleftick, which is the fame;. for the fituation of them was alike, with refpect to the one and the other: ac-. cording to Fortunatus Scacchus,-thefe two olivetrees did not arife out of the earth, and reach the top of-the candleftick; but out of the bafe of the candleftick, one on the right-hand of the bowl, which hung in the middle of the candleftick; and the other on the left °, of which he has given the figure, _ ee 39 sos aol a ¥. 4, So I anfwered, and fpake to the angel that talked with me, &c.] ~The fame that awoke him out of fleep, and afked him what he faw: /aying, what are thefe, my lord? that is, what do they fignify? what do they reprefent? or what are they emblems of? for he knew what they were; that they were a candleftick, and two olive-trees; but he was clefirous of knowing what the meaning of them were.. ¥.5. Then the angel that talked with me, anfwered and Jaid unto me, &c.|. Either to upbraid him with his ignorance and ftupidity; or rather to quicken his attention, and that of others, to the interpretation of it, he was about to give him: knoweft thou not what thefe be? art thou ignorant of the defign of them? or knoweft thou not what is meant by them? aud 1 faid, no, my. lord; he made an ingenuous confeflion of his ignorance, joined with great refpect unto, and veneration. of, the angel that converfed with him. es “yr. 6. Then he anfwered, and fpcke unto me,. faying, &c.] In great condefcenfion, in order to inftruét him into the true meaning. of the yifion: this is the word of the Lord unto Zerubbabel; this fignifies what. was faid by the Lord to Zerubbabel, by fome one of the prophets fent unto. him: /aying, not by might, nor by power, but by my Spirit, faith the Lord of hofis; that.is, that as the candleftick was fupplied with oil, from the two olivetrees by the fide of it, without the help of any man, to pour in the oil, and trim the lamps;

fo the temple fhould be built by Zerubbabel, not thro’ the multitude and ftrength of men, but thro” the Spirit of God animating, exciting, encouraging, and ftrengthening them to go thro” the work. The temple was.a type of the church, and Zerubbabel a.type of Chrift; he was fo in the high efteem he was had in by the Lord; he was chofen by him;

made as a fignet, and was precious to him, Hagg.

ii. 23. in his titles and characters, a fervant of the Lord, and governor of Judah, Hage. i. 1. and ii, 23. and in his work, in bringing the Yeqws out of captivity, and in rebuilding the temple: fo

Chrift, is. the chofen of God, and exceeding dear — and precious to. him; is his righteous fervant, and — governor of the church, or king of faints; and the captivity of fin, and fatan, and the law; and is the builder of his church; who has laid the foundation of it, and will bring in the head-ftone; and which church is built up in all generations thro’ the converfion of finners; and that is done, not by external force, by carnal wéapons, or moral fuafion; but by the fword of the Spirit, the word of God; and not by the power of man’s free-will, but by the efficacious grace ‘of the divine Spirit: it is indeed done by power and might, but not of the creature: man, whatever power he has to do things, natural, civil, outwardly religious, and materially moral, or however in appearance, has no power to do any ‘thing fpiritually good; not to think a good thought, nor do a good action, in a fpiritual manner; much lefs to work fuch a work as the work of regeneration, converfion, and fanctification; fince he is dead in fin, and can’t quicken himfelf; his underftanding is darkened, yea darknefs itfelf, and he can’t command light into it; his will is ftubborn and obftinate, and he can’t bend it, and fubdue it; his heart is hard as a nether mill-ftone, and he can’t foften it, and repent of his fins, in a truly fpiritual, gracious, and evangelic manner; his affections ‘are inordinate; and he isa lover of finful pleafures, and not of God, nor of any thing divine, to which his carnal mind is enmity; he can’t believe in Chrift of himfelf; faith is not of himfelf, it is the gift of God, and fo is repentance, and every other grace. The work of grace on the foul is exprefled by a regeneration, a refurrection from the dead, a creation, and the new man, or a transformation of a man into another man; all which require almighty power. to effect: regeneration is not ofthe will of man, nor of the will of the flefh, but of God, of Jehovah the Spirit: fanétification is called the fanctification of the Spirit, and every grace of it is a fruit of his; it is he who is the Spirit of life from Chrift, that quickens men when dead in trefpafies and fins, and enlightens their dark minds with fpiritual light, in divine things; it is he that produces evangelical repentance in them, and faith in-Chrift is of his operation; it is he that begins the work of grace on the heart, and carries it on, and caufes to abound in the exercife of every grace, and performs the work of faith with power. The Targum, inftead of by my Spirit, renders it by my word.

¥. 7. Who art thou, O great mountain? &c.] This is faid in reference to thofe who oppofed the building of the temple, as Sandallat, and others; or the Perfian monarchy, and Babylon the capital of it; a mountain being a fymbol of a kingdom, or capital city; fo Babylon is called, Fer. li. 25. hence the ZYargum paraphrafes the words thus, *¢ how art thou accounted a foolifh kingdom be- “¢ fore Zerubdabel,” and may denote the oppofition made to Chrift, and to the building of his church, both by Rome pagan, and Rome papal; Rome is fignified by a burning mountain caft into the fea, Rev. viii. 8. and may include all the enemies of the church and people of God, as fin, fatan, and the world;. who, tho’ they may look like high and great mountains, and make much oppofition, and throw many difficulties in their way, yet in the iffue will be of no avail; fee J. xlix. 11. and the note there. Some Fewi/h writers *, by the great mountain, underftand the Meffiah, but who has redeemed ‘and delivered his people from j very wrongly; for he is defigned by Zerubbabel in the next claufe; but not by the ead-/tone, as the Yargum interprets it: before Zerubbabel, thou thalt become @ plain; as all oppofition and difficulties were furmounted by Zerubbabel in building the temple; fo all vanifh and difappear before Chriit, the antitype of Zerubdabel, in the building up of his church, thro’ the converfion of finners, and in the protection and prefervation of it: and he fhall bring forth the head-ftone thereof; that is, he Zerubbabel thall finith the building of the temple, as in ¥. 9. the head-ftone being the laft and uppermott ftone in the building, which is laft laid, and completes the whole; and in the {piritual fenfe defigns, not Chrift the head-ftone of the corner, for °tis he that is Zerubbabel’s antitype; who brings it in; but the laft man that will be converted, when the number of God’s eleé& will be completed in regeneration: they are all in Chrift’s hands, and under his care; before converfion they are fecretly his, his hidden ones; in converfion he brings them forth, and makes them to appear what they are; and when the laft of this number is born again, the church of the firft-born, whofe names are written in heaven, will be wholly built, and no-= thing wanting in it; and the work of grace will have the laft hand put to it, and be perfect in all. Chrift is indeed fometimes called the head-ftone of the corner, and the chief corner-{tone, Pf. cxviii. 22. Epb, ii. 20. and he is the principal one in the fpiritual building the church; he is the foundation-ftone, on which the whole is laid; and he is the corner-ftone, that joins, knits, and keeps all together; he is both the ftability, fafety, and ornament of the building; Chrift is the firft,. but not the laft ftone laid; which this muft be: rather the perfection of grace is defigned, or the bringing of the work of God to perfection; which may be fignified hereby, in allufion to an edifice, whichj when the laft or top-ftone is laid, is then com= pleted; and if taken in this fenfe, muft be underftood, not of juftifying grace, which is: complete at once; Chrit’s righteoufnefs being a perfe&t, juftifying righteoufnels, and every believer complete it it; but of fanctifying grace, which, tho’ as to the principle of it, is all wrought together, yet is not at once perfected; it is gradually brought to perfection; there is a perfection of parts, but not of degrees; no man is perfectly holy in himfelf; only as he is in Chrift; but holinefs in the faint will be perfected, for without it no man can fee the Lord; and this is done at death in every individual believer; and then follows a ftate of finlefs perfection; and the laft meafure of grace given, which perfeéts the work, may be called the headftone, the crowning, finifhing part: and this wilh be brought in by Chrift, the author and finifher of faith; who is a rock, and his work is perfect; he is able to do it; and who fo fit; as he who is full of grace? and who fo proper, as the mafterbuilder, and head of the church? this grace, which: perfects all, is in Chrift; he brings it out from himfelf, in whom it has pleafed the Father all fulnefS fhould dwell: but it is beft of all to interpret the head-ftone of the laft of the elec of God, and redeemed of the Lamb, that will,be called by grace; who has this name, not "from any fuperior excellency in him to any of the other’

lively ftones, laid in the fpiritual building, but % becaufe he is the laft that is put there; and which fhows,

® Tanchuma in Yalkut Simconi in loc,

~ fhows, that not one of thofe God has chofen, and Chrift has redeemed, fhall be loft; it is the will; twentieth day of the ninth month, two months before this vifion and propnecy, Hagg. ii. 18. com- of God, and it is the care of Chrift, that none fhould perifh, but all fhould come to repentance, to the glory of his rich grace; or otherwife the building would not be complete, nor the church the fulnefs of him that filleth all in all. The Targum indeed paraphrafes the words of Chrift, “© and he fhall reveal his Chrift, whofe name is «< faid from eternity, and he fhall rule over all «* kingdoms:” and mention being made of a capital and principal ftone in this vifion of the candieftick, may put one in mind of: the ftone the Fews 1 fpeak of, which was before the candleftick in the temple, which had three fteps, and on which the prieft ftood, and trimmed the lamps: and this will be attended with Jhoutings, crying, grace, grace unto’it; as the people of the Fews fhouted, when the firft ftone was laid in the foundation of the temple, Ezra iii. 11, 12, 13. fo it is here intimated, that their acclamations would be very great, when the laft {tone would be brought in, and the building finifhed;, which they would afcribe to the grace, favour, and good-will of God to them: fo likewife, as the work of converfion is wholly owing to the grace of God, an abundance of which is difplayed in it; when it is finifhed in the hearts of ‘all the Lord’s people, and the laft man)defigned to be called by it is converted, and fo the fpiritual building of the church finifhed; this will be attended with the fhouts of angels, who rejoice at the converfion of every finner, and much more when all the elect are gathered in; and the acclamations of all the faints, for the marriage of the Lamb, will now be come, and the church be ready, as a bride prepared for her hufband, fee Rev. xix. 6, 7, 8. and xxi. 2, 3. The repetition of the phrafe, grace, grace, denotes that the work of converfion in all the faints, from the firft to the laft, is only owing to the grace of God, and not to any merit, motive, and condition in man; that they are faved and called, not according to their works, but according to the purpofe and grace of God, his abundant mercy, free favour, and great love; and that this grace. is exceeding abundant, which is difplayed in the converfion of a fingle individual; and how large and copious muft it be, which is given forth to them all. It is alfo expreffive of the vehemency of thofe that ufe the phrafe; and fhows,.that they have a deep fenfe of it on their hearts; and are warmed, and glow with it; and can’t fufficiently exprefs their admiration of it;-and ftrive to magnify it to the uttermoft of their power, being fenfible of their obligations to God for it, and what gratitude is due to him on account of it: and this will be the cry of every faint in glory, throughout the endlefs ages of eternity; nor will the leaft found be heard that is jarring, or contrary to it; all will be of one mind, and in one tone, and ftrive to out-do each other, in exalting the free grace of God in the higheft ftrains, with the greateft fervency of foul, and with the loudeft acclamations, and thofe continually repeated.

¥. 8. Moreover, the word of the Lord came unto me, faying.| As follows; which is a confirmation of the angel’s interpretation of the vifion.

y. 9. Lhe hands of Zerubbabel have laid the foundation of this houfe, &c.| The temple at Ferufalem, which was laid, or however renewed, after ic had been long neglected, even the four and

-made known are fmall things in. ther the light and knowledg:

pared with Zech. i. 7: his hands fall alfo finifh it, fignified by bringing in the head or top-ftone, y. 7. and fo Chrift our great Zerubbabel has laid the foundation of his church, which is no other than " himfelf; and is a foundation firm and ftrong, fure and certain, immoveable and everlafting; and his hands will finifh the building of it, by bringing and laying every elect foul upon this foundation; which may be concluded from his hands being thofe which have laid the foundations of the heavens, and the earth; uphold all things in being, and hold the reins of government; and who, as Mediator, has all the perfons of his people in his hands, and all grace and glory for them: his hands alfo have laid the foundation of grace in the hearts of his people, and he will finith it; he who is the author, will be the finifher of faith: and thou fhalt know that the Lord of bojis bath fent meunto you; this claufe is not an addrefs to Zerubbabel, as Aben Ezra, and others think; but to the people of the Yews, as appears from the plural word ufed, at the end of it; nor are the words. fpoken by the prophet of himfelf; tho’ the Zargum paraphrafes them to this fenfe, ‘* and ye fhall - ‘« know that the Lord of hofts hath fent me to ‘© prophefy unto you;” that is, when they fhould. fee his prophecies accomplifhed, and the temple built, then they would know and acknowledge that he was a true prophet, fent of God unto them; nor is the angel defigned, fo often mentioned, that talked with the prophet; for he was fent, not to the Fews, but to him; but they are fpoken of by the Meffiah, called the word of the Lord, y¥-. 8. who, when he fhall have finithed the ' work of grace on every man’s heart by his Spirit, ° and fhall have completed the whole gofpel-building the church, by gathering in every one of the elect; then it fhall be known and owned by all, both the converted Yews and Gentiles, that he is the true Meffiah, the fent of Ged to the forefathers of the jews, who came to preach the gofpel to them, work miracles among them, and obtain eternal redemption for men. ¢; 3 tate y. 10. For who hath defpifed the day of fmall things? &c.] This literally refers to the building of the fecond temple, which was contemptible to the enemies of Fudab, Sanballat, and others; and little in the eyes of many of the Yews themfelvyes, who had feen the former temple, yet not in the eyes of the Lord of hofts, Ezra iii. 12. Hagg. ii. 3, 6, 7, 8, g. and fo the Targum paraphrafes the words, “ for who is he that defpifeth this day, ‘* becaufe the building is fmall?” but in the fpiritual fenfe, to.the building up of the church by converfion: the firft work of converfion may be called a day of jimall things to men; it may be called a day, becaufe a time of light into themfelves,:.eir fin and danger, and the way from it; th Chrift’s power upon the foui, in making it y to quit all, and be faved by him; a atc which there is a difplay of the love, mercy of God unto it; and is the day ot fals to Chrift; and the day of falve knowledge and application of it, and of g ings, of peace, pardon, and life by C yet a day of fall things; not that wh:

ledge which young have of themfelves, of Chrift, and of

Chav. % 11, 42. trines of the gofpel, is but/{mall; and fo is their faith in Chrift, but a mere venture on him, ora peradventure there may be falvation in him ‘for them alfo; and their fpiritual ftrength to exercife grace, do their duty, comfort from Chrift, and in the promifes and experience of the everlafting love ward, ufder the direétion and encouragement of Chritt. The carrying on of the work of grace in particular believers, affords joy and pleafuré. This work is in the hands, and under the care of Chritt; - it is curioufly wrought and framed by line and rule, ‘and goes on to perfection; which being ob- of God, are but fmall at firft,; yer this day ‘of ferved by others, tho’ it is the nature of grace to de- fmall things is not to-be de/pifed: it is not by Jehovah the Father, who regards their prayers, and does not defpife them, tho’ like the chatterings of a crane or fwallow; he takes them by the hand, leads. them, anditeaches them to walk by faith, and proportions their duty to their {trength, and their. ftrength to their day: nor by’ Jefus Chrift, who delights in their applications to him, -and never rejects them; regards his buds in his vineyards, the beginnings of grace; the lambs in his flock, the. weak and feeble; and the bruifed reed, and fmoking flax; who have but little light and grace: nor by the Holy Spirit, who helps their infirmities, makes interceffion for them with groans unutterable; carries on’ the good work in them, and performs it till the day of Chrift: nor fhould it be defpifed by men of greater light, faith, and experience; tho’ it is no wonder they fhould ‘be defpifed by carnal men; but even for them to defpife one of the little ones that believe in him, is refented by him. ‘The intereft of Chrift in general, is fometimes @ day of fmall things; it was fo among the Yews at the time of Chrift’s afcenfion; and among the Genfi/les, at the firft preaching of the gofpel to them; and fo it was. at the time of the Reformation, and is fo now: ‘Facob is fmall, but there is a day coming, called the great day of Fezreel, Hof. i. 11. For they fhall rejoice, and shall fee the plummet in the hand of Zerubbabel with thofe feven which may literally refpect the building of the fecond temple; and that was expreffed not only at the laying of the foundation, Ezra iii. rr, 12, 13. but at the carrying of it‘on, and efpecially at the finifhing of it, Ezra vi. 14, 15, 16. when they faw the building rife under the direction and encouragement of Zerubbabel, who is reprefented here as a mafter-builder, with a plummet in his hand; which is an inftrument ufed by maions and carpenters, to draw perpendicular lines with, in order to judge whether the building is upright; _and is fo called, from a piece of lead faftened at the end of a cord or thread. In the Hebrew text it is called, a fone of tin"; it may be in thofe times, they ufed a ftone for this purpofe, cafed with tin or lead. And shofe feven with him, may mean feveral principal perfons that joined with him, and affifted him in this work; tho’ fome interpret them of the feven lamps, and the feven ‘pipes to them in the ‘candleftick; and the Targum explains them of feven rows of fone, meafured by the plummet: but rather they are to be underftood of the eyes of the Lord, after mentioned, which were upon the ews, in favour of the building, that it might not be caufed to ceafe by their enemies, Ezra v. 5. tho’ Cocceius chufes to render the words thus, and thofe feven fhall rejoice, and fee the plummet in the hand of Zerubbabel, and applies them to the feven churches of dfa, reprefentatives of the whole church of Chrift, in fucceffive periods, rejoicing at the growing intereft of Chrift; and doubtlefs, the myftical and fpiritual fenfe of the words is, that it is matter of rejoicing to gracious fouls, when the fpiritual building goes tor- fire more, yet it does not envy the gifts and-graces of others, but rejoices at them. The carrying on of the work of God in the church in general, is an occafion of great joy to the faints; they rejoice that it is in fuch hands; not in the hands of minifters or magiftrates, or even angels, but in the hands of Chriit; who is fo great, and has condefcended to engage in it; has fo much wifdom to manage and conduét it; is fo faithful in every thing he is concerned, and is fo able to go thro’ with it: they rejoice that it is carried on with fo much exactnefs; that the whole building is fo fitly framed and compacted together; every thing in the church being done according to the plummet of God’s everlafting love and eternal purpofes, which plummet is with Chrift, Rom. viii. 39. Eph. iil, 11. according to which perfons are called by grace 5 the bleffings of grace are beftowed on them; and they are put in fuch an office or place in the church: and as this building goes on by an increafe of perfons, or an addition ‘of fuch as fhall be faved; and by an increafe of grace, gifts, and fpiritual knowledge in them; it is matter of joy to angels and men, and efpecially to the minifters of the gofpel. They are the eyes of the Lord, or the eyes of the Lord are they*, which run to and fro through the whole earth; thefe defign not the angels, who walk to and fro through the earth, ch. vi. 7. nor the various gifts and graces of the Spirit, Rev. v. 6. but rather the infinite providence of God, fignified by an eye; it being intuitive, omnifcient, approbative of that which is good, and vindictive of that which is evil; loving to, and careful of the faints, making them profperous and fuccefsful: and by /even eyes, to denote the perfection and fulnefs of it; and thefe being faid to run to and fro throughout the earth, exprefiés the large compafs of perfons and things it reaches to:. and it may be objferved, that the carrying on of the work of God, both in particular perfons, and in the church of God in general, is attended with, and owing to his fpecial providence, as well as grace.

y. 11. Then anfwered I, and faid unto him, &c.] To the angel that talked with him, ¥. 1, 4, 5: what are thefe two olive-trees upon the right fide of the candleftick, and upon the left fide thereof? in. 2. they are faid to be on each fide of the bowl.. The myftery of the candleftick being explained to Zechariah by the angel, the prophet defires to know the meaning of the two olive-trees that were on the right and left of it, one.on.one fide, and the other en the other fide. a

¥. 12. And I anfwered again, and faid unto him, &c.] Before he could have an anfwer to the former queftion, he puts the following, as being of the fame import: what be thefe two olive-branches; which grew upon the olive-trees, and were neareft to the candleftick, and the pipes that were to the lamps: thefe, in ¥. 14. are interpreted of the two anointed ones, or fons of oil, and may defign the minifters of the word, if, by the golden oil aftermentioned, is meant the gofpel,; even a fett of; evan-

$y TNT Py ocali Jehova funt ili.

evangelical preachers in gofpel-times, in the feve- _ ral periods of the church; Chrift’s faithful witneffes, who ftand on each fide of the bowl, and receive out of Chrift’s fulnefs gifts and grace, to fit them for their work; and on each fide of the candleftick, the church, to impart the oil of the gofpel to it. Thefe may be compared to olive-trees for their beauty and comelinefs in the eyes of faints, to whom they bring the good news of falvation by Chrift, Hof xiv. 6. and for their greennefs and flourifhing condition, being filled with the gifts and graces of the Spirit, P/- lii. 8. and for their fruitfulnefs; for as the olive-tree produces an oil ufed both for light and food, fo they bring the gofpel with them, which is the means of fpiritual light, and contains in it refrefhing and delightful food, Deut. viii. 8. and for their fatnefs, with which they honour God and men, Judg. ix. 9. fo minifters of the gofpel honour Jehovah, Father, Son, and Spirit, by afcribing the contrivance, impetration, and application of falvation feverally to them; and they honour men, by acquainting them what honour all the faints have thro’ Chrift, being made kings and priefts by him; and by fhewing them what honour they fhall have hereafter. And they may be compared to olive-branches, with refpect to Chrift the good olive-tree, in whom they are as branches; are bore by him, and fubfift in him; receive all they have from him, and do all they do in his ftrength: and alfo for their tendernefs and weaknefs in themfelves, and for their fruitfulnefs from him. Which thro’ the two golden pipes empty the golden oil out of themfelves; if by the two olive-trees and branches, or anointed ones, minifters of the gofpel are intended; then, by the go/den oi/, is meant, not the Spirit and his grace, which is fometimes compared to oil; nor inward fpiritual joy and peace, the oil of gladnefs, for minifters can’t communicate either of thefe to others; but the gofpel, and the precious truths of it, compared to oz/, becaufe of an healing, chearing, and refrefhing nature, and becaufe beautifying, feeding, and fattening; and becaufe of a fearching and penetrating nature, and being pure, unmixed, and good for light: and to golden oil, or oil, that being poured out, is like liquid gold, for colour, value, fplendor, purity, and duration: and this they empty out; which phrafe denotes the fulnefs of the bleffing of the gofpel they come with’; their free and ready delivery of it; their faithfulnefs in giving out all, and keeping back nothing that may be profitable; and their eafe and fatisfaction of mind in fo doing: and this they do, not out of the corrupt fountains of moral philofophy; nor from the writings of others; nor out of their own heads, or from mere notional knowledge; but out of their hearts, and from their inward experience of gofpel-truths; and which is not to be underftood exclufive of Chrift, or of the fcriptures of truth, from whence they fetch all truth; hor have they this knowledge and experience of or from themfelves. The means by which they communicate the golden oil of the gofpel, are thetwo golden pipes, the miniftry of the word, and adminiftration of ordinances; which are like pipes or canals, thro” which gofpel-grace is conveyed; and are golden, are valuable, to be kept pure, and are durable; they are but pipes, or means, and not to be depended on, yet they are golden, and not to be defpifed. But if by the two olive-trees, or anointed ones, are meant two divine perfons, -of which fee ¥. 14. then by the golden oi] may be in- and that anointing which teacheth all things.

tended the grace of God, often compared to oil in feripture, in allufion to oil in common, or to the anointing oil, which was miade of precious fpices; or rather, as here, to the lamp-oil for the candleftick in the tabernacle, which was pure oil-, olive: grace, like oil, is of a chearing and refrefh-_ ing nature, hence called ci/ of gladne/s; very beau tifying and adorning, like.oil, it makes the face to fhine; and by it the church, and all believers, become all glorious within: it is of a fearching nature, like oil, it penetrates into the heart, and has its feat there; and as oil will not mix with any other liquid, fo neither will grace with fin and corruption: but chiefly, as here, may it be compared to oilolive, becaufe it burns and gives light, as that does inthe lamp. The lamp of a profeffion, without the oil of grace, is a dark and ufelefs thing. Grace is a light in the inward parts, and caufes the light of an outward converfation to fhine in good works before men; and this may be truly called’ golden, being exceeding valuable, yea, much more precious than gold that perifheth; it being as durable, nay, much more durable than that, for it will laft for ever, and can never be loft; fee 1 Per. j. 7. Rev. ili. 18. and of this the word and’ ordinances are the means, and. fo may be defigned by the pipes, thro’ which it is conveyed to the fouls of men; for faith, and other graces of the Spirit, come by hearing, and bearing by the word of Ged, Rom. x. 17. hence fays the apoftle to the Galatians, ch. lil. 2. received ye the Spirit; that is, the fpecial gifts and graces of the Spirit, comparable to the beft oil and pureft gold; by the works of the law, or thro? the preaching of that, thro’ the doétrine of juftification by the works of it, or by the hearing of faith? by the doétrine of juftification by faith in the righteoufnefs of Chrift, or by the gofpel preached and heard: this is the ufual way in which the Spirit and his grace are communicated to men; hence the gofpel is called the Spirit, and the. minifiration of the Spirit, 2 Cor. iti. 6, 8. and this feems to be a further confirmation of this fenfe of the words, fince this golden oil is diftinét from the pipes thro? which it flows; as grace is from the gofpel, thro’ which it is received; whereas, in the other fenfe, they feem to coincide. y. 13. And he anfwered me, and faid, &c.] That is, the angel anfwered to the prophet’s queftions: knoweft thou not what thefe be? and I faid, no, my lord; fee the note on ¥. 5.! " ¥. 14. Then faid he, thefe are the two anointed ones, &c.] Or fons of oil, Some think the gifts and graces of the Spirit are meant, which come ~ from the God of all grace, remain with Chrift, are given freely by him to the fons of God, and are always for the fervice of the church, and fufficient for it; others, Chrift the Son of God, and the —

Holy Spirit. Chrift is the anointed one, or fon of oil, being anointed with the Holy Ghoft to the of= fice of prophet, prieft, and king; and with which oil he has fupplied his candleftick, the church, all ages. The Holy Spirit is the oil of gladn this is the fenfe of Capellus, as has been on ¥.2. And the learned and judici makes a query of it, whether Chrift and forter; or Chrift in his two natures; or Chri his two offices of king and prieft of his ch or how elfé the words are to be underftood this was the fenfe of Origen long ago, tho’ ce by Ferom; it may be the rather, becaufe he prets the candleftick of the Father. But thefe epithets, anointed ones, and fons of vil, are very fuitable to them; the one being called the Meffiah, or anointed; and the other the unétion, and the oil of gladnefs: and indeed, if by the golden oil emptied out of them, is meant the grace of God, as it frequently fignifies in fcripture, no other can be meant; fince they are the inexhauftible fountain of all grace and gifts to the church in all ages, whereby it is fupplied and fupported; and may be faid to fiand before the Lord of the whole earth, God the Father; who does not immediately by himfelf adminifter to the church, but by Chrift the head of it; and Chrift communicates by his Spirit, whom he fends from himfelf, and from the Father: and the rather they may be thought to be ineant, fince the minifters of the word feem to be defigned by the feven lamps which receive the oil, or gifts and graces of the Spirit, fitting them ‘for ‘their work, from the bowl on the top of the candleftick, which is fupplied with it from thefe two olive-trees; and therefore muft be diftinct from:

them, or otherwife they will be faid to be fupplied from themfelves: tho’ whereas, both Chrift and the Spirit communicate by the word and the ordinances, adminiftered by the faithful difpenfers of the word; hence thofe witnefles of Chrift, in all ages, may with propriety enough be called two

HIS chapter treats of the judgments of God md upon the wicked ews, for their fins and impieties, the meafure of which was filled up, and of the execution of them, which are reprefented in ‘two vifions: the firft is of a flying roll, which fignifies the curfe of God, and is defcribed by its meafure, the length being twenty cubits, and the breadth ten; and by the extent of it, it reaching to the whole earth; and particularly to thieves and falfe fwearers, who fhall be cut off by it; and by the certainty of its coming into the houfes of fuch, and the utter defolation it fhould there make, y. 1, 2, 3, 4. and the other is the vifion of an ephah, and a woman fitting in it, and a talent of lead caft upon the mouth of it, which fignified wickednefs, ¥. 5, 6, 7, 8. this ephah is feen to be lifted up between earth and heaven by two women, who are faid to have wings like the wings of ftorks, and the wind to be in them; and who are faid by the angel to carry the epbab into the land of Shinor, to build it an houfe, that it might be eftablifhed and fettled upon its own bafe, y. 9, 10, Il.

y¥.1. Then I turned and lift up mine eyes, and looked, &c.] The prophet turned himielf from looking upon the candleftick and olive-branches, having had a full and clear underftanding of them, and looked another way, and faw another vifion: and bebold a flying roll, a volume or book flying in the air; it being ufual for books, which were written on parchment, to be rolled up in the form of a linder; whence they were called rolls or vo-. ae. | the land of Fudea.