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Persian Empires; and to him they make their report as their Sovereign Lord. From such an exalted office the mind can scarcely separate the idea of Supreme Divinity, especially when taken in connection with the fact that, as the Captain of the Lord's host, this same personage appeared unto Joshua, the son of Nun, and received from him that worship which is due only to Jehovah. (Joshua v, 13-15.)

2. He is here styled "the Angel of Jehovah." This title is given to one person only throughout the vision. It is applied to him twice (verses 11th and 12th), and in both cases, in such a way as, manifestly, to distinguish him from all the other personages introduced upon the scene. Every attentive reader knows that throughout the Old Testament this peculiar appellation is, in very many instances, applied to one great person, who is, uniformly, represented as S standing in a peculiar relation, at once, to the church, and to the Great God.* This Angel is called by, aus, assumes to himself, the incommunicable name JEHOVAH; and speaks in his persoil in the following passages:-Genesis xii. 11, 12; Exod. iii. 2, 4, 6; Judges xiii. 1523. Hence the conclusion is inevitable, the Angel of Jehovah is himself Jehovah -Self-existent, Independent, Unchangeable, and Everlasting-one of the Persons in the Godhead, equal in power and glory with the Eternal Father, and the Eternal Spirit.+

3. This exalted Person assumes to himself, and exercises, the functions of the office of Mediator. He intercedes for the people, and evidently with the freedom of one who is conscious of his right so to plead. But to make intercession, in the language and spirit of the words before us, belongs only to Him who, in the Apocalypse (i. 8), takes to himself, in its full meaning, the title-Jehovah, the Omnipotent God.

This, then, is the "Angel" who intercedes in the verse before us. He answered and said, "O Lord of hosts, how long wilt thou not have mercy on Jerusalem ?" The intercession is addressed emphatically to "Jehovah of hosts"-to Him to whom all the armies of heaven, and all the inhabitants of the earth, are subject; who controls them at his pleasure, and whose arm can strike down the strongest, as well as protect and save the weakest. He therefore could surely change the condition of his church. Hence the "Angel of the Lord" asks, "How long wilt thou not have mercy on Jerusalem, and the cities of Judah, against which thou hast had indignation these three score and ten years?" The ground of this vehement appeal is to be found in the state of tranquillity in which the nations-the oppressors of Judah and Jerusalem-were reposing, contrasted with the condition of the Jews. The whole empire was at rest-the people were prosperous and comparatively happy. But Jerusalem was the scene of confusion and distress. Her enemies were numerous and strong. She was weak and powerless. They devised wicked devices against her. They caused the building of the temple to cease. Judah was still desolate. Her cities were in ruins; and, though not now by the rivers of Babylon, her people still had occasion to weep when they remembered Zion. All the world was at rest, except that portion of it-in which prosperity and peace should especially be found-the region where God was known, and in which his redeemed people had their habitation. The anger of the Lord had burned hot against Judah and Jerusalem. They had transgressed his law, profaned his temple, despised his ordinances,-and for "seventy years" they had borne the Divine indignation. In regard to the term of these seventy years, a consider*Let the reader consult Gen. xvi. 7-13; xxii. 11-18; xxxi. 11-18; xxx. 28-30; compared with Hosea xii. 4, 5; Exod. iii. 2-15; xxiii. 20-22; Judges xiii. 3, 13, 15. 23; Isaiah lxiii. 8, The angel of his Presence.

"In the prophecies of Zechariah we find a very conspicuous person, who is described as intimately acquainted with the counsels of the Most High, as presiding over the affairs of the world; as directing the ministrations of superior intelligences; as protecting, vindicating, and interceding for the oppressed Jewish church, and Joshua, its high priest; as judging and triumphing over the enemies of the church; as sent by Jehovah of hosts, therefore repeatedly called "the Angel or messenger of Jehovah ;" and this remarkable person is himself called "Jehovah;" so that in these passages we find this great Angel depicted in the appropriate and exclusive characteristics of the Messiah, the Saviour, the Priest upon his throne, the Intercessor, and not less certainly described as possessing the attributes, exercising the sovereignty, and wearing the holy and incommunicable name, of Jehovah."-SMITH'S Scripture Testimony, vol. I. p. 453.

able difference of opinion exists among expositors. But certainly the period of captivity predicted by the prophet Jeremiah,* is the most natural term. It dates from the destruction of Jerusalem by Nebuchadnezzar, in the five hundred and eighty-eighth year before Christ; so that, at the time of the vision, there were nearly two years to run before the expiration of these seventy years. Hence the singular appropriateness of this intercession, viewed in connection with the circumstances of the ancient church.

"Him the Father heareth always." No sooner is the intercession in behalf of Jerusalem made, than the answer comes forth; and it is " an answer of peace." "Jehovah answered the Angel that talked with me with good words, and comfortable words." Let the reader attentively consider the structure of this verse. The intercession is presented to Jehovah of hosts. He-Jehovah-answers Jehovah, and He replies to the angel-interpreter, who in his turn communicates "the good and comfortable words" to Zechariah, in order that they may, by him, be proclaimed to the people. Such is manifestly the order of the Divine communication, and if so, then the "Angel of the Lord" is called by the incommunicable nameJehovah. The answer is a gracious one. "The words are good words"—words of mercy and grace, words that point to deliverance, and restoration to happiness, words containing a pledge, that the Lord would complete that which he had begun; and, therefore, 66 comfortable " and comforting words-fitted to strengthen the faith of God's suffering people, brighten their prospects, and stimulate their exertions. "The Angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts, I am jealous for Jerusalem and for Zion with a great jealousy.' The term rendered "jealousy," is employed in a bad or a good sense, according to the particle with which it is construed. In the one case, it signifies envy, indignation at, or against; in the other, it means zeal for, active interest in, behalf of any one. It is scarcely necessary to observe, that the latter is its signification here; so that the amount of the good and comfortable words is, I am deeply interested in the prosperity of Jerusalem and Zion. I am filled with zeal for their welfare. I compassionate their distressed condition, and am prepared now actively to interpose in their behalf. "But I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction." The nations which had desolated Judah were at ease, were in the enjoyment of external prosperity and tranquillity; but that was no proof of the Divine regard towards them. His wrath burned fiercely against them; and the reason was, he had employed them as his instruments in the execution of his judgments against his disobedient, rebellious people; but while He was only a little displeased, they had helped forward the affliciton." Jehovah's displeasure against his people, considered in in itself, was very vehement, and burned "like" a fire. But He designed only to correct; whereas the heathen attempted utterly to destroy, his heritage. They desolated Zion, and literally laid Jerusalem in heaps. They cried, "Raze, raze it even to the foundation thereof." God wounded, in order that he might bind up

*Both Blayney and Lowth think, that three distinct periods of seventy years are marked in Scripture, the first dating from the fourth year of Jehoiakim to the first of Cyrus,-the second, from the besieging of Jerusalem to the second year of Darius,-the third, from the destruction of the city to the fourth year of Darius.

Vitringa and Stonard admit only two periods. The words of the latter are,-" The term of seventy years here alluded to, is not that foretold in Jeremiah xxvi. 11, and xxix. 10, which began with the first captivity of the Jews, and ended on their return, by the decree of Cyrus; but another, which is not the subject of any prediction yet determined, as hence appears in the counsels of God. For the equality of the two terms invites, and, doubtless, was intended to invite, comparison,-seventy years of captivity to the people,-seventy years of indignation upon the cities of Judah. As the former was the subject of a Divine decree, so, too, was the latter, though it be enumerated in a different manner;-the former having been predicted before the commencement, the latter now first declared upon its termination."STONARD, p. 12.

Surely this is not a sound principle of calculation. "What," as Henderson justly asks, "what were the years of indignation upon the cities of Judah, but the years of the captivity

of their inhabitants ?"

+ Construed with 2, it is employed in the first sense referred to in the text. With 3, as here, it is used in a good sense. See Henderson and Gesenius, in verb NP.

and heal; but they wounded, in order to kill and destroy. In comparison with their displeasure, therefore, God's displeasure may be said to have been little.* They wantonly executed the Divine purposes--cast off all pity-were filled with deadly hatred against those whom God had given into their hands, and with remorseless cruelty sought their destruction. But the day of indignation was now past, and, because of the cruelty of the heathen, Jehovah had returned to Jerusalem with mercies; "his house would be built in it, and a line would be stretched out upon it," and still more to strengthen the faith, and animate the hopes of his down-trodden and sorrowing countrymen, the prophet was instructed to "Cry yet farther, saying, Thus saith the Lord of hosts, My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem."

Such were the "good words, and comfortable words," with which Jehovah answered the intercession of the Angel of the Lord. They manifestly contain the following precious promises-That the Temple would be rebuilt, and the worship of God established in it,—that Jerusalem would be restored, and be filled with happy inhabitants, that the nation would become prosperous, and many cities, through prosperity, be multiplied in the land, and, finally, that all their former sufferings would be forgotten in the abundant consolations which God would impart to them; and in making Jerusalem, as he had done before, the place of his special residence. All these promises were speedily and fully accomplished.

For, First, The Temple was rebuilt and dedicated, and the worship of God established, within five years from the date of the vision. It continued for some time to receive many important additions and decorations, from the liberality of pious individuals. But if, in the promise, we are to include the restoration of all the furniture, and vessels of gold and silver, which had been carried away by Nebuchadnezzar, we must look forward sixty-two years, to the mission of Ezra, in the four hundred and fifty-eighth year before Christ, and in the seventh year of the reign of Ahasuerus, the royal husband of Esther. This magnificent, and munificent monarch, is the same with the Artaxerxes Longimanus of profane history; and he, probably influenced by his Queen Esther, sent Ezra, that pious and patriotic priest, to Jerusalem, with the vessels which had belonged to the Temple in the days of Solomon. He also entrusted to him additional presents of gold and silver, and what was most important of all-invested him with entire authority to restore the whole law of Moses, and settle everything according to the Divine testimony. (Ezra vi. 15; vii. viii. ix. x.)

Secondly, The promise, in reference to the rebuilding and prosperity of Jeru- 、 salem, was also speedily accomplished. In the twentieth year of the same monarch, Nehemiah, who held the office of cup-bearer to the King-an office of high rank and great influence in the Persian court, having heard of the desolations of Jerusalem, of its walls being broken down, its houses in ruins, and its gates burnt with fire, was overwhelmed with sorrow, which he could not conceal even in the presence of the king. On learning its cause, Ahasuerus gave him leave of absence to go to Jerusalem, invested him with full authority, and provided him with ample means, to rebuild the fallen walls,-set up the broken gates, and restore the desolations of the city of his fathers' sepulchres. Thus furnished, Nehemiah arrived at his native city. His description of the state in which he found it, is one of the most melting even in the Scriptures, and cannot be read without profound emotion. (Nehemiah ii. 11-18.) Having fully ascertained the condition of the city, he laid his commission before the priests and rulers, and forthwith began his work; and such was the zeal of this remarkable man, and of the workmen under him, that, in the fifty-second day after his arrival, the walls were completed, the gates set up, and the city restored, notwithstanding the scoffs and threats, and active opposition of Sanballat, the Horonite, and other enemies of

*Some interpreters understand "little" as having a reference, not to the extent of the Divine wrath, but to the period of its endurance, and translate the term "a little while." The words can bear this meaning; but the interpretation in the text seems more in accordance with the scope of the passage.

+ See Isaiah x. 8; Psal. Ixix. 21; Jer. li. 34, 35; Ezek. xxv. 3-7, 12-17; xxxv. 3-9, for illustrations of the language here employed.

the Jews. At the same time, Nehemiah instructed the people to rebuild their own houses, and settle in them with their families. In this he himself set them the example; and so successful were his efforts, that an ancient historian,* not long afterwards, compares Jerusalem with the great and wealthy Sardis-the metropolis of Asia-Minor; and Josephus quotes another author, who speaks of it as containing an hundred and twenty thousand men, which must, according to the ordinary proportion, have included a population of nearly half a million. The Third promise, introduced with the words,-" Cry yet again," that is, with increased earnestness, and with louder voice, announces blessings of still wider extent. 66 My cities through prosperity shall yet be spread abroad,"-intimating that the land would be speedily re-occupied, and flourishing cities would rise in all parts of it,—that God would acknowledge them as his, and bless them with his presence. This, too, was fulfilled, especially in the days of the Asmonean princes, by whom, under God, the land of Judea was raised to a state of prosperity, which had its counterpart only in the palmy days of David and Solomon.

The Fourth and last promise, that "God would comfort Zion, and yet choose Jerusalem," was likewise signally fulfilled, in both a temporal, and spiritual point of view. In the prosperity and happiness which he bestowed upon his restored people, God caused them to forget the sufferings and sorrows of the past. But the promise involves in it the enjoyment of spiritual blessings. His covenant with his people seemed to be broken, when he carried them away captive to Babylon. But his covenant He will not break. He may forsake them, but it will not be for ever. He will return to them again, and make them glad with the light of his countenance. He will pardon their iniquities, heal their backslidings, love them freely. He will comfort Zion, and yet choose Jerusalem; and manifest towards them his distinguishing favour. "As He first," observes Matthew Henry, "built them up into a people when He brought them out of Egypt; so He will rebuild them when He brings them out of Babylon; not for any worthiness of theirs, but in pursuance of his own choice." (Daniel vii. 6, 8.) "Jerusalem is the city He has chosen, and He will not cast it off."

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What he did
God may be

From this interesting vision we learn, what a powerful advocate we have with God the Father. "If any man sin," says the beloved disciple, "we have an advocate with the Father, Jesus Christ the righteous." Here we learn, that this advocate is "the Angel of the Lord," " Jehovah of hosts.” It is impossible that His intercession can fail. "Him the Father heareth always." How earnestly he pleads against the enemies of his church! With what vehemence he expostulates with God, in reference to the state of his church and people! "How long, O Lord of hosts, wilt thou not have mercy upon Jerusalem ?" in the days of Zechariah, he does still, and with the same success. angry with his people. He may-He will-chastise them for their disobedience; but his anger will not endure for ever. He will return to them in mercy; and how "good and comfortable" are the words he addresses to them,-"He is jealous for them with a great jealousy." He will not utterly forsake them. They are the objects of his special care. He will destroy their enemies; but he will protect and comfort them. God, moreover, will multiply his people. They shall break forth on the right hand and on the left. They shall say, "The place is too strait for me; give place to me that I may dwell." The saints shall inherit the earth. The knowledge of the Lord shall fill the earth. The glory of the Lord shall be revealed, and all the ends, not of Palestine and its cities only, but of the earth, shall see it together. Then Zion's mourners shall be comforted. "The heavens from above shall drop down righteousness, and the skies shall pour down righteousness. The earth shall open, and bring forth salvation, and righteousness shall spring up together. The Lord shall create it.” "The Lord answered the Angel that talked with me, with good words, and comfortable words."

* Herodotus. Thaleia, Chap. v.

Hecateus Abderites, mentioned by Josephus in his book against Apion. Book I. Chap.

THE SUCCESSFUL MERCHANT.*

UNDER this title, a singularly instructive and pleasing volume has just been issued, from the able pen of the Rev. William Arthur, whose contributions to missionary literature are well known and highly esteemed. In several respects, the work is original both in its conception and in its execution. The biography of eminent commercial men has seldom been attempted; the comparatively even tenor of their lives presenting few salient points, or broad radiating lines of character or incidence, to tempt the philosophic writer, or attract the general reader. The little and great vulgar-that is, the mass of mankind-desire to find in a biography events, characters, and agencies, sufficiently remote from ordinary life, and adequate to promote the love of mental excitement, that has overtaken this frivolous generation, and which an unhealthy literature, in continuous profusion, threatens with an increasing intellectual effeminacy. In the preface, the object and character of the work are so well stated, that, to save time, we lay it before our readers :"The design of this volume is to furnish a work wherein an actual and a remarkable life is traced in relation to commerce. It was never meant to enlarge the knowledge of the scholar, to mature the graces of the holy, or to hallow the retirement of the contemplative; but to be a friendly, familiar book for the busy, to which men from the counting-house or the shop might turn, feeling that it concerned them, and for which they might possibly be the better here and hereafter. Beyond this, one hope did arise,—that it might perhaps meet the eye of some whose leisure, abilities, and spirit would fit them to direct a more powerful literature, or a sacred eloquence to the quickening of commercial life with the principles of christian charity and uprightness. May God grant that, by the instrumentality of this humble book, some youths may be led to habits which will be profitable to all things,' some men lifted above the trammels of commercial selfishness, and some preachers or authors moved to labour to bring religion and business into closer union!"-Preface, pp. vii. viii.

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Samuel Budgett was a remarkable man. Possessed of great force of character' he must have risen to eminence in whatever sphere he had been placed. But entering life as a grocer's boy, his career from poverty to opulence exhibited the elements of a strong character, which, if developed on a higher platform, would have rendered his name a household and national word. He combined qualities too seldom found in active union-the capacity of unlimited accumulation, with a rich and highly christianised beneficence, flowing out in equally continuous but discriminating diffusion. An extract or two from the work will, however, give the reader a much better conception of this remarkable man, than any analysis of our own could realise for him. The following sketch exhibits the embryo capacities of the future millionaire :—

"At Coleford, when about ten years of age, he began to display his mercantile predilections, and to lay the foundation of his habits and his fortune. His own account of his first essay in merchandise, and his first possession of money, is very straightforward.

"The first money I ever recollect possessing, was gained in the following way. I went to Mr Milks, of Kilmersdon, to school, a distance of three miles. One day, on my way, I picked up a horse-shoe, and carried it about three miles, and sold it to a blacksmith for a penny. That was the first penny I ever recollect possessing; and I kept it for some time. A few weeks after, the same man called my attention to a boy who was carrying off some dirt opposite his door; and offered, if I would beat the boy, who was a bigger boy than myself, to give me a penny. I did so; he made a mark upon it, and promised if I would bring it to him that day fortnight, he would give me another. I took it to him at the appointed time, when he fulfilled his promise, and thus became possessed of threepence; since which, I have never been without, except when I gave it all away.'

·

"One would not have imagined, in seeing the little school-boy stop and look at the old horse-shoe, that the turning point of his life had come. But so it was. He converts that horse-shoe into his first penny, and never wants a penny more. Had he not picked it up; had he never thought,' as people so naturally say; or, having thought of it, had he felt ashamed to offer such a thing for sale; or, had he set it down as too much trouble to carry an old horse-shoe for three miles, probably he would not have had a penny for many a day, and would have often been without' afterwards. Do you think, young man, that you could use such an opportunity to any purpose? If so, you may rely upon finding a horseshoe in your path, some day. Those men whom we see often without a penny, have, all of them, passed by the horse-shoe on their path when they were boys. And those other men,

*The Successful Merchant; Sketches of the Life of Mr Samuel Budgett, late of Kingswood Hill. By William Arthur, A.M. Pp. 392. London: Hamilton, Adams and Co.

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