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النشر الإلكتروني

The Prophet purfues his Argument throughout this Chapter (v. 11, 12, 13.) as alfo thro' the eighth and ninth, where Peace is promifed to Ifrael, together with the Protection of the Almighty, the Deftruction of their Enemies, and the Aйuence of thofe good things, which make a happy Life. But thefe Topics have occurred to us fo often in the foregoing Prophets, that we have no need to repeat the Explication of them in this Place. But I' cannot leave the twelfth Chapter untouched, where the future Strength and Glory of the Jews, and the House of David, are celebrated in magnificent Words, (v. 8.) In that Day fhall the Lord defend the Inhabitants of Jerufalem, and he that is feeble among them at that Day shall be as David, and the House of David hall be as God, as the Angel of the Lord before them.

What Honour and Dominion are couched in these Words? that the People fhall be like King David, not only like David, but also as the Angels of God. Has any thing as yet appeared to the Ifraelites fince the time that this Prophecy was delivered, that can be faid to have fulfilled every Article of it? Has any thing anfwered that Royal State, that, I fay, not angelical or divine, which is here reprefented by the Prophet? Now if thefe things are neither paft nor prefent, they muft neceffarily be referred to fome future Times, that fo the prophetic Declarations may not become void.

But perhaps you will fay the Nations rife every where and tread down the Jews, a forfaken and hated Nation, how therefore can they arife to this Pitch of Honour unless the Enemies who furround them be every where weakened?

The Prophet obviates this Objection; he had faid in the preceding Verfes, that the Lord would make all Nations as Stubble, and Judah as Fire.

(v. 6.)

(v. 6.) In that Day will I make the Governors of Judah like a Hearth of Fire among the Wood, and like a Torch of Fire in a Sheaf, and they shall devour all the People round about, on the right Hand and on the left; and Jerufalem shall be inhabited again, in her own Place, even in Jerufalem.

What is wanting, or can be farther defired to compleat this future Triumph? The Conquerors having gained the Victory, enjoy the Poffeffions of their Enemies, and enrich and adorn themselves with their Spoils; for it is cuftomary with the Prophets, as we have before obferved, to give a Reprefentation of the Motions and Tumults of the People before the Restauration of the Jews; and after their Enemies are fubdued, then the Ifraelites are introduced as enjoying Peace and finging their Songs of Triumph.

Farther, fince Virtue opens the way for the Favour of God and external Benefits, I mean Repentance and pious Affections of the Mind, the Prophet joins thefe two kind of Bleffings together. (v. 9, 10.) And it fhall come to pass in that Day, that I will feek to destroy all the Nations that come against Jerufalem. And I will pour upon the House of David and ироп the Inhabitants of Ferufalem, the Spirit of Grace and of Supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only Son, and fhall be in Bitternefs for him, as one that is in Bitterness for his first born.

We cannot but refer this piercing, and this mourning of the Jews to the Meffiah; fince they are fo related by St. John, (c. xix. and Rev. i. 7.) where the time alfo of this mourning is noted, namely when all the Tribes of the Earth ball fee the Son of Man coming in the Clouds, (See Dan. vii. 13. and Matt. xxiv. 30.) which muft neceffarily be understood

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derstood of his fecond coming; and then all those things are to be fulfilled, which are here foretold by the Prophet.

This Prophet continues the fame Argument in the following Chapters, even to the End. Thus much for Zachariah.

Malachi fucceeds, the laft Prophet among the Jews. He upbraids Ifrael for the multitude of their Sins, and in a particular manner reproves the Priests. But, fays he, they being purged and purified, as with Fire, fhall again appear beautiful, (c. iii. 3, 4----12, 17.) and fhall be called bleffed among all Nations, and acknowledged as the peculiar Favourites of God. Now this happy fplendid and magnificent portion did not befal the Jews at the Deftruction of Jerufalem, nor has it been their Lot at any time fince, even to this prefent Day.

In the third and fourth Chapters, the Prophet difcourfes concerning the Meffiah and Elias; and fome are of Opinion that he there points out a twofold coming of them both, and that from thence it appears that the Jews fhall be restored in the latter Days. Indeed I believe that a twofold coming of the Meffiah is here defigned; and that the fecond is meant in the following Words, (c. iii. 2.) But who may abide the Day of his coming? and who fhall ftand when he appeareth? for he is like a Refiner's Fire, and like Fuller's Soap. And then it follows in the fourth Chapter, (v. 1.) For behold the Day cometh that shall burn as an Oven, and all the Proud, yea and all that do wickedly shall be Stubble; and the Day that cometh fhall burn them up, faith the Lord of Hofts, &c.

I cannot help referring these fiery and terrible Proceedings to the fecond coming of Chrift; when he fhall appear in flaming Fire to confume the wicked, as St. Paul speaks, (2 Theff. i. 7, 8.) and

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St. Peter's Expreffions are equivalent. (2 Pet. iii. See also I Cor. iii. 12, 13.) Nor can I otherways understand the Words of the preceding Prophet Zachariah (c. xiv. 6, 7.) than with reference to this time of the Conflagration of the World, when Flames mixed with Smoke fhall take away the Difference between Day and Night; concerning which State of Things, and Face of Heaven, the Reader if he pleases may confult our Theory of the Earth*. This we may affert as to the fecond coming of Chrift: But what fhall we fay as to the coming of Elias? Elias is indeed already come, but not in his own proper Perfon, but rather in his Type. For John the Baptift feems to have been the Type of Elias. He was the Forerunner of Chrift's first Appearance, as another Elias fhall be the Harbinger of his fecond coming. They agree in the fame Spirit and Offices, as the Type with the Antetype.

There have been many Difputations raised about the future coming of the Prophet Elias: It is a received Doctrine among the Jews that Elias is to come, nor is it any novel Opinion; for we find it prevailed in our Saviour's time, and was taught by the Scribes (Matt. xvii. 10. Mark ix. 11.) who fate in Mofes's Seat, and therefore according to our Saviour's Direction, (Matt. xxiii. 3.) are to be hearkened to, tho' their Manners are not to be followed. The modern Jews are of the fame Opinion, as well as many of the Chriftians.

They who deny that Elias is yet to come, fuppofe John the Baptift to be the only Elias, and that we ought not to expect any other: Indeed the Baptift for a time did fuftain the Perfon, and discharge the Office of Elias; but if he was the only Elias (abfolutely and as to all Confideration) foretold by

Book III, Chap. XI, and XII.
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the Prophet, I think he would not in exprefs Words have denied that he was Elias, when he was asked about that Matter. (John i. 21.) It seems to me more reasonable to fuppofe (as we have before hinted) that the Baptift was a Type of the prophetic Elias, which does by no means hinder the coming of another Elias in his proper time.

Malachi feems to join the coming of Elias with the Day of Judgment, and fecond coming of the Lord. For the Defcription of that great and terrible Day, which Elias is to precede, does not in my Judgment fuit (at least ultimately and fully) the first coming of Chrift, which was meek and humble.

I am very fenfible that this Argument is of no Force with those who think that all the Predictions of Malachi, in thefe two Chapters (iii., and iv.) were fulfilled at the Deftruction of Jerufalem, and the following Slaughter of the Jews; but with others it will be of weight. But the Restriction of thefe Words of the Prophet to the Destruction of Jerufalem pleafes me the lefs, because I fee the fame Expofitors extenuate feveral Places of the New Teftament, which plainly speak about the Day of Judgment and Chrift's fecond Appearance, and wrongfully apply them to the Calamities of thofe times. Among which are fuch Places as we have before taken notice of, and others of the like Nature, which carry the fame Senfe, and fometimes the very Words alfo. Nor can I perfuade my felf that the Prophet meant nothing but the Deftruction of Jerufalem, when he foretels that the wicked fhall be trodden down like Ashes, and the Jews be restored to a happy Eftate; fince at the Destruction of Jerufalem, the Jews were fo far from being happy, that all who know any thing of Hiftory can tell they were plunged into the fevereft Calamities.

Befides,

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