favourite passages usually cited and dwelt upon in discussing this question, are to be found in the book of Zechariah; and these we shall now notice. It is evident, from the first chapter of this prophet, that he began to prophesy in the second year of Darius. This was after the liberation by Cyrus; and in all probability his prophecies were delivered at Jerusalem. From the nature of this chapter, there is great reason to believe that it was delivered when the enemies of the Jews were harassing them in their work: and, if we turn to Ezra, vi. 13, 14, we shall find that this was actually the fact. It was, therefore, the business of this prophet to strengthen the hands of the Jews, and to assure them that Jerusalem should again prosper (chap. i. from ver. 15, to the end). Then, chap. ii. 4, it is foretold, that Jerusalem shall be so repeopled as to spread out on every side, just as if it had no walls. At verse 7, it is said, "Deliver thyself, O Zion, that dwellest with the daughter of Babylon." By which, I suppose, we are to understand, that many Jews still remained at Babylon, and that Zechariah wished to encourage them to return. We have nothing, therefore, in this chapter, which relates to any restoration after the times of the Messiah. In the 3d chapter, Joshua the high priest is encouraged to proceed with his work, which seems to be specified in Ezra, iii. 2, 3, as consisting in erecting the altar, &c.; and to this, reference is again made in Zech. iv. 6-10. Joshua is also encouraged to proceed with building the temple in chap. vi. 11, 12. See also Ezra, v. 1, 2. Again, Zech. viii. 3: "Thus saith the Lord, I am returned unto Zion, &c. 4. There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age," &c. i. e. Afflicted, troubled, and thinly inhabited as this place now is, it shall nevertheless again be full and prosperous which is confirmed by the sixth verse: If it be marvellous in the eyes of the remnant of this people in THESE DAYS, should it also be marvellous in mine eyes?" &c. This, I think, confines the prophecy to those times. In ver. 7, it is said: "I will save my people from the east country, and from the west country," &c. This, it is said, cannot refer to the captives at Babylon. I answer: It appears that the Jews had been dispersed among other nations also. So says the last verse of the preceding chapter: "I scattered them with a whirlwind among ALL THE NATIONS whom they knew not." The same thing is affirmed in Nehemiah, ix. 30; and again, in Dan. ix. 7.* The promise given from ver. 11 to 15, which is often applied to future times, is, in the last, restricted to those immediately succeeding the captivity. From verse 20 to the end of this chapter, the prediction made manifestly relates to the times of the Apostles, a circumstance which need not surprise us; it being usual with the prophets to pass on from the prosperity of Jerusalem to that of the universal church.† And, if this be the case, we have nothing here about the restoration of the Jews. In chap. x. 6, &c. similar promises are made, not one of which can imply any thing more than those already noticed. At ver. 9: "And I will sow them among the people: and they shall remember me in far countries, and they shall live with their children, and turn again." This passage will admit of another translation, and one which, I hold, will better represent the sense of the original: Though I sow them among the people, and they among the distant countries remember me, then shall they live with their children, and shall return. In this sense, the passage is a mere echo of the prediction mentioned in Deut. xxx. 1, which we have inspired authority to assure us relates to this dispersion and captivity, as shewn below: or, it may refer to the apostolic times. At the next ver. (10,) it is said: "I will bring them again also out of the land of Egypt," &c. In a former prophecy, it was said, that they should be brought from the west, by which, it is probable, Egypt was meant. The passages there cited must suffice on this subject. In the next chapter (xi.), the final rejection of the Jews is predicted, which is ascribed, just as it is by St. Paul, to their excessive impiety. Chap. xii. 1-9, may refer to the victories ob Upon what particular occasions these early dispersions took place, we are not informed; but we find, from Joel, iii. 6, that the neighbouring nations had been in the habit of selling captive Jews to the Greeks and other nations and it is expressly promised, at ver. 7, that these shall be brought back. To what extent this had been carried on, it is impossible to say; but that it was considerable, is evident from this place. Several other such intimations as these occur, as in Amos, i. 6-9. ii. 6. Obadiah, ver. 20. † See ver. 9, &c. of the next chapter (ix). tained by Judas Maccabæus, but more suitably to those of the latter times, and may now have been given for the purpose of encouraging the Jews during the building of the second temple. From verse 9 to the end, the subject is the Messiah's death, and the compunction which the pious Jews should feel on this account; and with this commences the following chapter, xiii. 1, 2. The remainder of this chapter treats on the impiety of the Jews, the death of the Messiah, and their consequent overthrow. A remnant, however, shall be saved; so says St. Paul. These, therefore, must now constitute the true Church. In the xivth chapter, the prophet foretells (ver. 1, 2,) the final destruction of Jerusalem. One half shall go into captivity, the impious portion shall be overthrown, while the REMNANT shall still be preserved. At ver. 3, 4: The Lord shall espouse the cause of these against all nations who shall oppose them; and even mountains shall be removed in this conflict. This probably relates to the general persecutions. At ver. 5, the flight to the mountains, commanded by our Lord, seems to be intimated. See Matt. xxiv. 16. Mark, xiii. 14. Luke, xxi. 21. At ver. 6 and 7, I suppose the conflict between true and false religion is pointed out, which, however, ends in the prevalence of the light.* Then, at ver. 8 and 9, The living waters proceed from Jerusalem; that is, the apostolic doctrine makes its way thence throughout the earth; and the Lord in consequence becomes the acknowledged king of the whole world, whereas before this period he was only known in Jewry. In ver. 10, I think we have the change, sometimes styled the new heaven and earth (Is. lxv. 17,) intimated. The whole land, it is said, shall be turned about, i. e. changed, and shall be exalted, its views elevated, and in this state be inhabited; and, in the next verse, it is added, "there shall be no more destruction;" which is just what Isaiah says, alluding to the same circumstances and times see chap. lx. ver. 15-22. The plagues of God's enemies, noticed at ver. 12, 13, need not be dwelt upon : they are the general threats expressed against those who oppose his truth, and seem to have been remarkably felt * See the comment on the Revelations farther on, chap. xx. xxi. See also Eusebius, Dem. Evang. lib. ii. cap. 4. sec. liii. during the persecutions. At ver. 14, Judah fights at Jerusalem, that is, now at the New Jerusalem; which is a subject worthy of prophetic intimation: in any other sense, there is nothing worth remark in Judah's fighting at Jerusalem. The most remarkable part of this verse, however, is, the declaration, that the wealth of the heathen shall be collected there; a subject also fully entered into by Isaiah, chap. lx. ver. 11 -16, 17. ib. lxvi. 12, which see. At ver. 15, the plagues of See on Rev. chap. vi. God's enemies are again reverted to. &c. And at ver. 16, all who remain, and have not been cut off, shall come up to worship the Lord at Jerusalem, i. e. shall be brought into his Church. See Is. lx. 13, 14. It is worthy of remark, in this place, that the feast of tabernacles* is mentioned, as one of those which are to be kept by the new Church; and the question is: What are we to understand by this? Is it to be the ancient feast of tabernacles, instituted in commemoration of the egress from Egypt; or, any other which may be considered as analogous with that? I answer: If a real change has now taken place in the nature of the Church, as appears to be intimated by the text noticed above, I suppose we must have recourse to analogy, in order to make out this expression; just as St. Paul has in the case of circumcision, which he says must now be that of the heartof the spiritual Jew; who, we are told, is that man, and that only, who holds the faith of Abraham. The principle is * So in Malachi, chap. iii. 3, the offerings made by the Levites are alluded to; and it is added, that after the times in which the Lord shall have come to his temple, these Levites shall offer an offering in righteousness. “Then,” it is said, "the offering of Judah and Jerusalem shall be pleasant," &c. But St. Paul tells us, that there is a change in the priesthood; intimating that the tribe of Levi has now no exclusive right to that office. How then is the prophet and apostle to be reconciled? By supposing, I believe, that those, who are now priests in the spirit of the declaration and not in the letter, shall so offer; and not that the Levites shall be again brought back to Palestine, in order to satisfy such expressions. Besides, even in the prophet, we have the distinction sufficiently kept up. At ver. 16 of this chapter, and ver. 2 of the following, they who fear the Lord, not the mere Jew, are those who are to be preserved: and this will apply just as well to a pious Christian, as it could at any time to a pious Jew. In this prophet, therefore, we have no restoration of the Jews to Palestine. Again, in Haggai, chap. ii. 6-9, we have similar intimations of the coming of Christ; but, in no case, any of the restoration of the Jews to Palestine. Rom. ii. 28, 29; iii. 30; iv. 11, 12. Gal. iii. 29. thus stated by him in Heb. vii. 12: “For the priesthood being changed, there is made of necessity a change also in the law." And in ver. 18, the reason is thus given : "For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof:" i. e. The theocratical system being totally unsuitable to the wants of mankind generally, or to any thing like the system which prevailed under Melchisedec, it has been changed. According to our principle, therefore, which is but an echo of that propounded by St. Paul, we must not, after the Theocracy has manifestly come to an end, interpret prophetical declarations, using, it may be, terms which had been applied under that state, in their literal or theocratical sense; because a change being made in the law, its terms must now be taken in a new sense and bearing; in the newness of the spirit, and not in the oldness of the letter. I have been the more particular on this point, because it has proved a rock on which most of the commentators have foundered, notwithstanding the care taken by the Apostle to provide against it. That Jews should err in this respect, is just what might be expected; and in them it manifests consistency at least: but that Christians should, is perfectly astonishing; nor do I know of any reason that can be assigned, unless it be, that prejudice and hypothesis are far more potent than people generally are willing to allow. But to proceed I pass over vers. 17, 18, 19, as containing nothing but what is sufficiently obvious to every one. In ver. 20, 21, the general prevalence of the truth is pointed out; and, as this falls within the times of the new dispensation, it must signify the truth of the Gospel. This last chapter of Zechariah is certainly the most difficult of any to be found among his writings, and it is one which is often cited to prove that the Jews shall again be restored to Palestine. According to my view of it, however, it has no such signification; but, on the contrary, contains one of the most particular and animating predictions of the final prevalence of Christianity, any where to be found in Holy Writ. It will be objected, perhaps, that I have given new interpretations to some of the passages adduced. My defence is: I have given those only which appear to me to be required by the context. Infallible and authoritative interpretations I know not where to find, unless |