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Againe the word of the Lord of hostes came vnto mee, saying,* 1.1
* 1.2THis whole chapter conteineth two things. Frst, it hath a con∣firmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie,* 1.3 and not onely by outward ceremonies, as appeareth hereafter ver. 16.17. Secondly, an expresse answer vnto the question propounded in the former chapter vers. 〈◊〉〈◊〉
and so forth. But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries, to wit of the punishment or iudgement of GOD against the forefathers of the Iewes, and of the promise alreadie made vnto their poste∣ritie by the free mercie of GOD, and not vttered, and be∣slowed vpon them for any righteousnes or desertes of theirs, as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punish∣ments of God against the Iewes, least they might suppose God to bestil angry with them, and consequently might lay aside al hope and minde of building of the temple, and repairing of the City, & of their longer stay in the land of Iudea, as is shewed ver. 9. For this rehearsing of the promises of God, especially so notable and ••uident touching the restoring of Sion, yea and of the City it selfe, ••nd of the long continuance of them both, did very greatly both ••omfort them, and also incourage them to go lustily forward with the building. Moreouer this verse, like a the beginning also of the verse folowing hath a confirmation of the doctrine, which ••••lloweth, namely for that the Prophet was cōmaunded by God, 〈◊〉〈◊〉 and the almighty God, to vtter, and to promise these thinges 〈◊〉〈◊〉 his name vnto the Iewes, that is, vnto his church.* 1.4 And this pre∣••••ce of the Prophet is often repeated, to wit because in so great ••••ly burly and trouble of thinges, in so lamentable destruction of that people, and so great power and boldnes of their enemies, (the which were against that building of the Temple. Esdr. 4. ver. 1) this promise or doctrine, was so much the more diligently to be confirmed.
Thus saith the Lord of hostes, I was ielous for Zion with great ielousy, and I was ielous for her with great wrath.
* 1.5THe manner & order of the Prophet, his staying still in the con∣firmation of the former doctrine. For first of all he setteth ••owne the very cause it selfe, nay the ch••ese cause of all the pro∣mises of God to come, and which were to be rehearsed, namely the only mercy and good will of God towards them: both that these Iewes the posterity of their forefathers, should not thinke that they had deserued these things at the hand of G••d with their ceremonies or holines of life: and also that they might vnderstand
what was the most certain foundatiō of these promises made vn∣to them, to wit the purpose and will of God, which is vnchaunge∣able. So then the most true and chiefe, and principall cause, nay the onely cause that moueth God to bestow so great benefites vp∣on them,* 1.6 and vs all, that is, vpon his church, is the very bounteous∣nes and louing good will of GOD toward those, whom he hath wholly chosen. For as at the first he chose and loued them for that cause onely: so also for the same cause doth he cherish and defend them. And this free good will of God towards those that are his is described and set foorth by the adioyntes, to wit, his Iealousie. For as Augustine saith, He which loueth, the selfe same also is iea∣lous, and will haue the thing which is deare vnto him, to bee safe, without danger, and to doe well. But that the nature and greatnes of this loue of God toward vs, whom hee hath chosen, may bee knowne, there is added or set downe a difference, namely, that this ielousie of God is great, and earnest. And the Prophet dooth de∣scribe this ielousie by a worde of like signification, to wit, of heat, or of burning loue. For that same sincere or vnfeined and pure loue, both of GOD toward vs, and also ours toward GOD is an exceeding burning and heat of the heart, wherewith wee doe burne and loue.
Thus saith the Lord, I will returne vnto Zion, and will dwell in the middest of Ierusalem, and Ierusalem shall be called a citie of trueth, and the mountaine of the Lord of hostes, the ho∣ly Mountaine.
* 1.7FRom the cause he commeth vnto the effects and the same ge∣nerall, and in consideration and respect of the other, first in re∣gard of order. And in this place there are reckoned vp three, which are as it were the causes of them that doe follow, at least∣wise, they goe before in regard of order.* 1.8 The first is, God his re∣concilement or being made friendes with those that are his, the which metaphorically is called the returning of God vnto vs, and those that are his, from whom God seemed before (in respect of outward things, and of the most miserable estate of that people) to bee farre distant,* 1.9 and a great way off in the iudgement of men Psalm. 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his,* 1.10 is his dwelling, yea, and that his sure dwelling among them (for this dooth the Hebrew word
signifie, to haue a sure and setled dwelling. Further it hath an Em∣phasis, or vehemencie and force, whereas God is saide to dwell in the middest of those that are his, to wit, that he may the more ea∣silie bee present with the whole bodie of his Church,* 1.11 and euery one of the faithfull, and help them. The third effect and benefit is, The sanctifying of them. For like as God dwelleth among those that are his, so also doth he sanctifie them by his presence and dwelling among them, Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence, but spirituall: for as much as it bringeth holines vnto our mindes. And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde, the Sacraments, and inward mouing in vs. Further hereby also is gathered, that this same presence of God is not idle, and without effect in his Church. And by the name of the citie, and of Sion,* 1.12 he doth by the figure Metonymia, signifie and betoken the inhabitants them∣selues, both which were in the citie, and also which in regarde of their office were, and dwelt in the temple. In the citie, that is, in the men of the citie, he will haue trueth for to be, that they should not be hypocrites before God, and lyars, and league breakers one vnto another: and in the mount Sion, where the Temple was, hee will haue holines to be, that in the same the true worship, that is, which is appoynted by God, may be done, and that reuerently.
Thus saith the Lord of hostes, there shall yet olde men, and olde women dwell in the streetes of Ierusalem, and euery man with his staffe in his hand for very age.
* 1.13THe fourth benefit, the securitie, or saftie of the Church, or the continuance and defence of the same euen on this earth. So then the course and order of the speech of the Prophet, and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites. For as Paul writeth, 1. Timoth. cap. 4. ver. 8. Godlines is profitable vnto all things, which hath the promise of the life present, and of that that is to come. Now this defence and continuance of the Church is described or set forth by those adioyntes, the which only come to passe and fall out in the time of great peace, and quiet continuance, to wit long life of the citizens, saftie of the old men, and finallie great num∣bers of children, and publike playing in the streetes. God there∣fore
promiseth that the citizens of Ierusalem, which shall dwell in the same, shall bee long liued, and shal come vnto great hoarenes of head, and old age, yea of both sexes or kinds, that is to say, both men and women, the which is a signe and adioynt both of a citie of long continuance, and also inhabited in peace.
And the streetes of the citie shall be full of boyes and girles, playing in the streetes thereof.
* 1.14ALso the number of children of both sexes, that is, male and fe∣male, and their freenes from danger and feare of enemies, & the same publike (which then appeareth, when as they freely and bold∣ly play in the streetes without feare) is a most certaine signe and token of the continuance and peace of the sayd citie. And it hath a mouing of affection, in that he maketh mention both of old men, and of children, and it addeth a great Emphasis or force vnto this sentence.
Thus sayth the Lord of hostes, Though it be* 1.15 vnpossible in the eyes of the remnant of this people in these dayes, should it ther∣fore be* 1.16 vnpossible in my sight, sayth the Lord of hostes?
THis is the answering of an obiection that might bee made, that they should not distrust these so great and large promises of God, because of their smalnes and fewnes. For the Prophet answe∣reth this their distrust and doubtfulnes of mind many wayes.* 1.17 First of all here in this place from the nature and power of God himself, the which is propounded or set forth by comparing of it with the strength of men. For albeit the fulfilling of so hard and royall pro∣mises, seeme, nay, is vnto men not onely admirable or wonderfull, but also impossible, shal the same therefore be vnpossible vnto God himselfe, who is both Iehouah, and also the Lord of hosts, that is, al∣mightie? Therefore the word (wonderfull) in this place is put for impossible,* 1.18 as it is Luk. cap. 1. ver. 13. For with God nothing shall be impossible. And Ierem. 32. ver. 27. Behold, I am the Lord of all flesh, Is there any thing to hard for me?* 1.19 The second solution, or answering of their doubt is taken from experience it selfe, in these words (the remnant of this people). For that remnant had indeed alreadie pro∣ued the effects of these promises of God. Wherefore they ought to hope wel for the time to come afterward. Moreouer in these words
(the remnant, and, in these dayes) is contained the reason also of the distrustfulnes of the people, namely, because they measured the ful∣filling and performance of these things, both by the present state of things, and also by that their fewnes or smalnes.
Thus sayth the Lord of hostes, Behold, I will deliuer my people from the East countrie, and from the West countrie.
* 1.20THe third solution, or answering of their doubtfulnes, from God his earnest affirming, or auouching of the sayd former promise, whereby God doth not only repeate it, but because he is true of his word, and cannot lye, he doth also confirme it, as if he should say, I will doe it, I will doe it: I promise it, yea indeed I promise it. This selfe same solution or answer therfore doth answer, and satisfie that doubting of the Iewes, by reason of their remnant only, that is, by reason of their fewnes. For God promiseth that he will both saue their whole nation wheresoeuer it shall be, and from thence wil ga∣ther it together into one bodie, as Psal. 107. ver. 3. The Prophet ac∣knowledgeth, or rather indeed willeth the people to acknowledge, that God gathered them out of the lands, from the East, & from the West, from the North, and from the South. And therfore Psal. 126. ver. 4. the people pray vnto God, saying: O Lord, bring againe our captiuitie, as the riuers in the South. And this promise of gathering them together againe from what places soeuer they shall be scatte∣red into, God maketh vnto them, because they should not faint, or be dismayed because of their fewnes, after which maner also Christ comforteth his Disciples Luk. 12. ver. 32. saying: Feare not, little l••cke, for it is your fathers pleasure to giue you the kingdome.
* 1.21But there are three things to bee noted in this God his earnest a∣vouching of the former promise. First, the person promising, Behold, I, that is, the true God, and Iehouah,* 1.22 the which is matched against ••••n offering themselues, and promising something. Secondly, the thing promised, to wit, saluation, that is,* 1.23 their preseruation and kee∣ping against violence or force, suttletie, and the plots of mē against the Church of GOD. Thirdly, the place, to wit, how farre & wide soeuer the faithfull bee scattered into the rising,* 1.24 and going downe of the Sunne, that is, into the East and West, and into other quar∣t••••s of the whole world, God neuerthelesse doth keepe them, and also will keepe them most safely, and hereafter.
And I will bring them, and they shall dwell in the midst of Ie∣rusalem, & they shall be my people, and I will be their God in truth, and in righteousnes.
* 1.25AN amplification of the benefite, wherewith he doth once for all shake off all their doubtings and distrustfulnes. For God pro∣miseth that he will not only saue them, and the scattered remnants of the people, but also that he will gather them together into one bodie: and furthermore, that being thus gathered together they shall dwell in Ierusalem, and consequently the citie necessarily to be restored and builded againe. And finally, he promiseth that he will be their God, yea and that for euer, and with most large effects. Therefore looke how many words there are, so many sentences, & most large promises are there, the which both may, and also ought to take away all distrust from all the godly. Thefe words, They shall be my people &c. doe shew the renuing of the couenant of God (the which seemed to be broken off because of their captiuitie, and the destruction of the Temple and citie) which is the fountaine of all the gifts of God. For vpon that couenant depend all the benefits of God toward vs. Moreouer, these words, In trueth and righteousnes, doe declare that God will cherish and preserue them not onely in words and promises, but also for euer and in very deed, that is, in the effect it selfe: for so in this place doe I expound the word (righte∣ousnes) for the effects.
Thus sayth the Lord of hostes. Let your hands be strong, ye that heare in these dayes these words by the mouth of the Pro∣phets, which were in the day, that the foundation of the house of the Lord of hostes was layd, that the Temple might be builded.
* 1.26AN exhortation, the which is ioyned vnto the former doctrine, & confirmeth the same by the causes thereof, the which are here alleaged. And he exhorteth them vnto the building of the Tem∣ple, the which was begun before, but yet was afterward left off, be∣cause of the latter decree of Cyrus, and Assuerus: but was taken in hand againe vnder Darius, but yet faintly forwarded by the Iewes, because they preferred the priuate buildings of their owne ho••ses, before the Temple of God, as Aggeus sheweth cap. 1.
* 1.27This verse containeth three things. First of all, the thing it selfe, that is, the summe of the exhortation. And it is, that they would strengthen their handes vnto that building of the Temple of God to be lustilie finished,* 1.28 the which they went slowlie and slacklie about. So Isai vseth the like exhortation, but in an vnlike sence cap. 35. ver. 3. where hee saith, strengthen the weake hands, and comfort the feeble knees. So Hebr 12. ver. 12. Wherefore lift vp your hands which hang downe, and your weake knees. In this exhor∣tation their negligence in the former time is briefelie, but yet sharplie noted and touched. The second thing is,* 1.29 who are in this sort stirred vp vnto this work, to wit those which liued at the selfe same time, and had heard, and yet did heare with their eares the promises of God touching the restoring of the Temple Esdr. 5. For they are worthelie accused of great negligence, as who name∣ly being stirred vp, and admonished by GOD, were not moued therewithall notwithstanding. Againe God would haue these selfe same see the fulfilling of these promises, the which they had heard, that they might learne to trust God, and might bee confir∣med or strengthened against all doubtings. The third thing,* 1.30 hee setteth downe the time, wherein they had ceased, and shewed themselues to bee faint and careles, to wit, not for one yeare or twaine onely, or for some short space: but from that space of time, wherein the temple began to be builded. And this if it bee gathered out of the 3. Esdr. 2. Ioh. and 7. of this prophesie, it shall be found to haue been the time of 44. yeares, in all the which the Iewes were negligent.
For before these dayes there was no hire for man, nor any hire for beast, neither was there any peace to him that went out, or came in, because of the affliction: for I set all men, euery one a∣gainst his neighbour.
THis is a rendring of a reason of the former exhortation from the comparing together of diuerse times,* 1.31 whereby they shall easily gather that they are exhorted by God vnto that work. And here is also contained a secret Hypophora, or answering of an ob∣iection that might be made, that they should not thinke that their labour now also should be vnprofitable, as it was before, or that there should be any disturbance or letting of the worke, or that their state should be vnquiet. For the Prophet doth answer, that
God is now reconciled or made friendes with them. Wherefore the Iewes did now alreadie feele the effectes of this couenant, whereof Zacharias made mention before vers. 8. And in the de∣scribing or setting forth of this comparison, is first of all set down the most lamentable condition of the former time, wherein they ceased from the work, as appeareth Agge. 1. ver. 6. in these words: Ye haue sowne much, & bring in little. ye eate, but ye haue not inough: ye drinke, but ye are not filled: yee cloth you, but you bee not warme: and hee that earneth wages, putteth the wages into a broken bagge. This lamentable condition of the former time is described by the reckoning vp of three things,* 1.32 the which doe declare the great mi∣serie of the men, and the curse of God against them, to wit, The labour of the men,* 1.33 and also of the cattell, was at that time vnpro∣fitable Deut. 28. But the contrarie falleth out, where God fauou∣reth our dooings, as it is Psalm. 128. ver. 2. When thou eatest the labours of thine hands, thou shalt be blessed, and it shall be well with thee. Secondly,* 1.34 Warres and daungers are on euery side. Such was the time that is spoken of 2. Chr. 15. ver. 5. And in that time there was no peace to him, that did goe out, and goe in: but great troubles were to all the inhabitants of the earth. Lastlie, there was no peace and agreement betweene the citizens themselues,* 1.35 and those that were countrie men, but there were betweene them vncourteous dis∣cords and iarres.
But now I will not intreat the residue of this people, as a fore time, saith the Lord of hostes.
* 1.36THe matching together of contraries, the which sheweth the ioyfull condition of the latter time, namely wherein they be∣gan to build the Temple, contrarie vnto that former estate of theirs, when as they left of the building of the same. And here in this verse, time is matched with time, namely the time past with the time present, that is, their leuing of, with their building, although it be both the selfe same God which sent both those e∣states vpon them: and also the selfe same people, which feeleth and felt both estates, that they should vnderstand that God dooth now make them partakers of the effectes of his couenant, and therefore that they should hope well for the time to come: and consider, how much the building of the Temple of God dooth differ from the neglecting or letting alone of the same.
For the seede shall bee prosperous: the vine shall giue her fruite, the ground shall giue her increase, and the heauens shall giue their dewe, and I will cause the remnant of this people to possesse all these things.
* 1.37HEre he setteth thing against thing, to wit, a threefold happines of this time, against the threefold miserie of the former time. For now there is peace both for to sowe, and also for to gather in that which is sowed: in the former time nothing was in saftie vn∣to any man. Now the fruite of the earth is most plentifull, and the labour both of men and beastes most profitable:* 1.38 then they lost all their labour and cost to. Agge. 2. ver. 19.20. Consider, I pray you, in your mindes, from this day, and afore from the 24. day of the ninth moneth,* 1.39 euen from the day that the foundation of the Lordes Temple was laide: consider it in your mindes. Is the seede yet in the barne? As yet the vine, and the Fig-tree, and the Pomegranate, and the Oliue tree hath not brought forth: from this day will I blesse you.* 1.40 Now euery one his possession in this people is and shall bee safe and quiet vnto him: at that time euery man stroue and went toge∣ther by the eares with his owne neighbour.
And it shall come to passe, that as yee were a curse among the heathen, O house of Iudah, and house of Israel, so will J de∣liuer you, and yee shall be a blessing: feare not, but let your hands be strong.
* 1.41AN amplification of their ioyfull estate, by the description, and happines of the time to come also. For this happines shall be so great, that in time to come it shall be a forme of praying or wishing of the blessing of God vnto others, or vnto themselues. So then this happines of the Iewes shall be both manifest vnto all men, and also great, and to be wished for by the consent and agree∣ment of all men. And moreouer God both by the comparing to∣gether of the former miserie of the said Iewes: and also by the shewing of his minde and purpose toward them, doth make this promise toward them to bee the more welcome, and euident. By the comparing of their former estate, for that in times past they were a former of cursing, and banning, whilest the iudgements of
God against them being captiues, were to bee seene both mani∣fest, and bitter. And in this respect doth Dauid Psalm. 102. ver. 8. complaine that hee sometimes was a reproch vnto his enemies, saying: Mine enemies reuile me daylie, and they that rage against me, haue sworne against me. But now, and hereafter they were a forme and patterne of the great fauour and blessing of God. And by the shewing of his minde toward them, he maketh this pro∣mise the more welcome and euident vnto them, for that hee will (saue) them, that is, deliuer them out of all their miseries, and blesse them, yea and that also for the time which was to come, and to follow afterward Psalm. 37 in the end. Last of all is added a con∣clusion necessarilie gathered of all these things before, to wit, the exhortation vnto the worke of the Temple lustilie, and without feare either of disturbance or letting, or that their labour should be vnprofitable and vnfruitefull. For hereunto appertaineth the summe of these promises, to wit, that they restore and set vp a∣gaine the temple, that is to say, the worship and seruice of God.
For thus saith the Lord of hostes, As I thought to pu∣nish you, when your fathers prouoked me vnto wrath, saith the Lord of hostes, and repented not.
* 1.42THis is the rendring of a reason of the former amplification, that is, of so great a blessing of God which should fall vpon the Iewes, whereunto also there is added the answering of an ob∣iection, that might be made. The reason is, for that God being ap∣peased toward them, dooth now thinke, and purpose to doe good vnto them. The answering of an obiection, for that albeit he did worthelie afflict or punish them and their ancetours before, yet notwithstanding hee hath now decreed with himselfe to bestowe benefites vpon them. The answering of the obiection is contei∣ned in this verse: and in the verse following the reason or answer vnto the same. For the calling to remembrance of their former e∣state, and of the most grieuous threatnings of God against them, might trouble their mindes Ierem. 25. God therefore preuenteth or meeteth as it were by the way with this obiection. He confes∣seth therefore that they were before, and also most iust (hee mea∣neth his threatnings) because that he was prouoked and kindled
by the most stubborne vices of them and their forefathers, how soeuer hee bare with them with a gentle, patient, and mercifull mind. But as if the patience of God had been ouercome with their vncurable wilfulnes, that which is added (it repented me not) shew∣eth that the counsell and purpose of God was both seasonable or in due time, and iust, when as he chasteneth the Iewes, and his Church: and also that such punishments are healthfull and profi∣table for his Church, the which by God are inflicted or layd vpon it: for they are medicines.
So againe haue I determined in these dayes to doe well vnto Ierusalem, and to the house of Iudah: feare ye not.
* 1.43THe answer vnto the former obiection, That God is now turned, that is, appeased with the Iewes, and therefore that his thoughts are otherwise touching them, to wit, now good and ioyfull. Not that God doth chaunge his minde, but that men being tamed and changed by afflictions or troubles, doe finde GOD otherwise to∣wards them, then when as they were stubborne and rebellious a∣gainst him. Albeit that euen this very same, that men doe repent from the stubborne wickednesse of their life, is not of themselues, but of the grace of God preuenting them. But here is shewed only, that men, before they haue God appeased with them, can looke & hope for no good at his hand. For the fountaine of all the gifts of GOD toward vs, is his fauour and reconciliation or being made friends with vs, the which when as it cannot be done but by Christ the Mediator, doubtles it is only of free gift, and for to bee attribu∣ted vnto his mercie, and not vnto our workes, or deserts. In the end of this verse he repeateth againe, Feare ye not, because that the re∣membrance of that same former anger of God towards them, did sticke deeply in their mindes, the prints whereof were euen then yet still remaining. And therefore that same feare and trembling could not so easily be shaken off, & put a way, neither could this ex∣ceeding fauour and loue of God so soone be perswaded vnto them, no nor yet once be conceiued in their mind: so distrustfull doubt∣les are men by nature of the promises of God.
These are the things that ye shall doe. Speake ye euery man the trueth vnto his neighbour: execute iudgement trulie and vp∣rightlie in your gates.
* 1.44THis is an admonition, by the which he doth both teach them the way, wherein, if they walke, they shal continually feele that same fauour of God: and also confirmeth the doctrine deliuered in the former chapter touching the true worship & seruice of God,* 1.45 namely, that it doth not consist in outward ceremonies, but in the true workes of godlines and charitie, the which are reckoned vp in this place. The workes of charitie both priuate and also publike are contained in this verse by the figure Synecdoche,* 1.46 the duties of pri∣uate persons by the word (trueth) and the offices of publike per∣sons, as of Iudges, by these words (the iudgement of peace) that is, vpright iudgement, pronounced or deliuered with a calme & quiet minde, not angrie, nor partiall, not of any distempered or troubled affection: as for example, through hatred, or enuie, or fauour.
And let none of you imagine euill in your hearts against his neighbour, and loue no false oth: for all these are the things that I hate, sayth the Lord.
* 1.47HEre also are contained the works of godlines by the figure Sy∣necdoche, vnder the name of an oth, or swearing. There is also shewed how sincere and pure our minde and heart ought to be in both kinds of these dueties, that we should not follow these works feinedly after the maner of hypocrites. For we must refraine euen from euill thoughts, much more from deedes: because that euill thoughts themselues do displease God, and he doth hate them, like as he doth euill workes.
And the word of the Lord of hostes came vnto me, say∣ing,
* 1.48A Passing vnto another matter. For the Prophet commeth now vnto the question moued in the 7. chapter of the ordinary fasts of the Iewes, concerning the which the Iewes asked counsel of the Prophets and Priests, whether they were now also of them to bee
obserued and retained. The Prophet answered, that they were not, both for that the true worship and seruice of God doth not consist in them: and also for that in stead of fastings and mourning, God will haue them keepe feast dayes, in the which they should reioyce and bee glad. But in this verse the Prophet getteth authoritie vnto his answere, when as he sheweth that it is not of himselfe, but from the almightie Iehouah. The which thing he also repeateth againe in the verse following, that it may the more be credited or be be∣leeued.
Thus sayth the Lord of hostes, The fast of the fourth mo∣neth, and the fast of the fifth, and the fast of the seuenth, and the fast of the tenth, shall be to the house of Iudah ioy and gladnes, and prosperous hie feasts: therefore loue the trueth and peace.
* 1.49THe answer vnto the question moued, by the matching together of the contraries of those things, the which not onely they, that is, the Iewes ought to obserue, but also we, & generally the Church of God at all times. Here therfore are two things to be noted. First, the answer it selfe. Secondly, the matching together of contraries. in the answer, this is of great moment or weight, for that God not only maketh answer concerning the fast of the fift moneth (of the which the question was moued) but also of al other extraordinarie fasts,* 1.50 the which the Iewes had ordained in remembrance of their miserie, and of the iudgements of God against them:* 1.51 as of the fast of the fourth moneth, because then the walles of the citie of Ierusa∣lē were cast downe with the engins of warre by Nabuchadnezzar. The fast of the fift moneth, in the which the temple it selfe was bur∣ned. [unspec 1] The fast of the seuenth moneth for the slaying of Godoliah. Lastly, the fast of the tenth moneth, wherein the besieging of Ieru∣salem was begun. But as concerning the leauing of the fast of the fift moneth, the reason was most manifest, because that the Temple of God was now alreadie almost finished at that time, in remem∣brance of the destruction whereof notwithstanding, the Iewes did mourne, and afflict or punish themselues, in the fift moneth, that is, in Iune. Touching the other fasts the doubt was greater, because the citie was not yet builded, but remained still destroyed, and on∣ly rubbish. But yet notwithstanding the answer is all one concer∣ning them, to wit, that they also are to bee abrogated or done a∣way.
* 1.52The Antithesis, or matching together of contraries sheweth, in∣to what workes those fasts are now to bee turned. First, into feast dayes both ordinarie and also extraordinarie, in the which for the benefit receiued from God, and the changing of their condition or estate the Iewes were to reioyce holily,* 1.53 that is to say, inwardly, true∣ly, and from their heart: and be glad, that is, that they should testi∣fie or witnesse this inward ioy of their minde in their gesture it self, and also in countenance. But al these things they must doe (in God) and according vnto his commandements, and not according vnto the wantonnes of the flesh, and intemperance, and surfetting. For God would haue the feast dayes to be ioyned with such holy glad∣nes. And therefore Deut. 12. ver. 18. the Lord by Moses instructing the Iewes of their behauiour in such kind of feasts, sayth, And thou shalt reioyce before the Lord thy God in all that thou puttest thine hand to. And in this respect Christ answereth for his Disciples against the Scribes and Pharisies, chalenging him for their so seldome fa∣sting, Matth. 9. ver. 15. and saying, Can the children of the mariage chamber mourne as long as the bridegrome is with them? But the daies will come, when the bridegrome shall be taken from them, and then shall they fast.* 1.54 Secondly, the matching together of contraries teacheth, what they ought to doe, and ordaine and obserue in stead of these fasts, yea and that for euer (for those feast dayes were part of the ce∣remonies, and therefore were not ordained to continue for euer) namely, that they should loue the trueth and peace. Vnder the name of trueth he commendeth vnto the godly, sinceritie or vp∣rightnes without hypocrisie and dissembling, in all things. And vn∣der the name of peace, mutuall concord or agreement one with an other, the which two are as it were the fountaines of other vertues, at least wise especiall effects of true godlines and charitie. Last of all, he will haue that wee should loue these selfe same vertues, that is, that we should reuerence them, with a true, and not feined heart and affection: secondly, that we be giuen with our whole studie & mind vnto the retaining and performing of them.
Thus sayth the Lord of hosts, That there shall yet come peo∣ple, and the inhabitants of great cities.* 1.55
* 1.56THis is the rendring of a reason of the former answer, to wit, why those dayes of mourning and fasting are to be turned into these ioyfull and feast dayes. And first of all the Prophet getteth autho∣ritie
vnto his prophesie from the authoritie of God, the which he doth often here set downe, because that an hard matter, and almost incredible or not to be beleeued was set forth. Secondly,* 1.57 he deliue∣reth the thing it self, that is, the cause of that ioy, and the same most iust, namely, that the other nations of the whole world shall in the ende ioyne themselues with the Iewes to seeke and worship God. Then the which what could be told or fall out more ioyfull, and to be wished for of the Iewes, and men that are desirous and louers of the glorie of God? But the Prophet propoundeth or setteth foorth this so ioyfull a promise, with the diligent reckoning vp of all the parts and circumstances thereof, to the end that the greatnes of so great a benefite might the more easily be considered both of them then, and also of vs now, and that our giuing of thankes vnto GOD therefore should be the greater. Wherefore all this place vnto the ende of the chapter is a staying still in the laying out of the same matter,* 1.58 the which also doth consist of most pleasant Prosopopoeiaes and Hypotyposis, the which doe offer the thing it selfe vnto the view of the eyes more cleerely, so that in a maner it may seeme to bee seene, and not to be read.
Moreouer, this verse containeth two circumstances of this pro∣mise. The first, of the time, in this word (yet). The second, of the thing, in the word (they shall come). For so much the more ioyfull & certaine is the promise, for that the time to come hereafter is pro∣mised to bee like vnto the time past, to wit,* 1.59 when as many people come from all places vnto Ierusalem to seeke the God of Israel,* 1.60 as appeareth by the Acts of the Apostles cap. 8. and Psal. 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies, saying: Giue vnto the Lord the glorie of his name: [unspec 1] bring an offring, and enter into his courts. Worship the Lord in the glo∣rious Sanctuarie: tremble before him al the earth. Secondly, [unspec 2] it is most ioyfull whereas the Prophet sayth, they shall come, that is, euen for honor sake taking their iourney from out of their owne cities, they shall goe and come as farre as vnto the land of Iurie. So Psalm. 84. ver. 6.7. Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion, saying: They going through the vale of Baca, make welles therein: the raine al∣so couereth the pooles. They goe from strength to strength, till euery one appeare before God in Zion.
And they that dwell in one citie, shall goe to another, saying, Vp, let vs go and pray before the Lord, and seeke the Lord of hoste: I will goe also.
* 1.61TWo other circumstances, or parts and amplifications of the for∣mer promise▪ the which are set forth by the figure Prosopopoeia, or Hypotyposis.* 1.62 One is, for that not euery one by himselfe, or seue∣rally only, to wit, one after another, but gathered together and by heapes in a great companie they shall come, the which thing hath a greater testimonie or witnesse of their zeale, and honour vnto the worship of God, as appeared immediatly before out of the testi∣monie of the Psal. 84. ver. 7. The other circumstance sheweth the end,* 1.63 why they shall come thither, namely, to worship the true God. And here in this place the true worship of God is described or set forth vnder the name of (praying and seeking). The word praying comprehendeth inuocation or calling vp vpon God▪ and giuing of thankes. And the word seeking, the knowledge of God set from his word, out of the which appeareth and groweth faith and obe∣dience.
Yea, great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem,* 1.64 and to* 1.65 pray before the Lord.
HEre also are two other circumstances expressed, namely, the qualitie or dignitie it self of the people which shall ioyne them∣selues with the Iewes to seeke the true God: and the place,* 1.66 where they shall seeke him. As for their dignitie, the same is here set forth two-fold, namely, their multitude, and their excellencie. For (many shall come).* 1.67 The which is set against the small people, which then dwelled in Iudea. And the selfe same shall be mightie nations, the which shall excell among the rest in same, power, and rule bea∣ring. Whereby the Church of God shall bee the more ioyfull▪ and greater, [unspec 1] and the glorie thereof the more cleere, and renowed. The place also is set downe, [unspec 2] whither these people shall come, to 〈◊〉〈◊〉, Ie∣rusalem it selfe, the chiefe and head citie of the Iewes, that they should vnderstand that they haue therefore a most iust and most true cause of ioy,* 1.68 and that they are indeed honoured by God. A•••• the Prophet by the way setteth downe a reason, why these people shall come vnto that place especially, namely, because the face or
presence of the Lord shalbe there. He calleth the face of God those visible signes of the presence of God, which were at Ierusalem, namely, the Temple it selfe, and the sacrifices which were offered in the Temple. So then the people did seeke that place, not being mo∣ued with the consideration of the soyle or land it selfe, nor with the dignitie of the walles and stones, nor with the riches or excellencie of the people of the Iewes: but for that there were there at that time the manifest tokens of the presence of God, such as now are the pure preaching of his word or of the Gospell, and the sincere or true administration of the Sacraments ordained by himselfe.
Thus sayth the Lord of hostes, In those dayes shall ten men take hold out of all languages of the nations, euen taken hold of the skirt of him that is a Iewe, and say, We will goe with you: for we haue heard that God is with you.
* 1.69LAst of all, two other circumstances also or other parts of the for∣mer promise are here set downe and added by the figure Hypo∣typosis, and Prosopopoeia, to wit,* 1.70 the earnestnes or zeale of those that come, and their number. Their earnestnes or zeale shall bee most great. For ten men of the nations shall followe after one Iewe, as their Captaine, yea and that willingly, and of their owne accord,* 1.71 & with great affection: [unspec 1] because those ten shall hold fast that one Iew most strongly, as namely, from whom they will not be pulled away. So doth the Prophet Isai speake of the calling of the Gentiles, cap. 2. ver. 3. in these words, And many people shall goe and say, Come, and let vs goe vp to the mountaine of the Lord, to the house of the God of Iaacob, and he will teach vs his wayes, and we will walke in his paths: for the law shall goe forth of Zion, and the word of the Lord from Ierusa∣lem. So Dauid Psalm. 102. ver. 15. Then the heathen shall feare the name of the Lord, and all the Kings of the earth thy glorie. And ver. 21 22. That they may declare the name of the Lord in Zion, and his praise in Ierusalem, when the people shall be gathered together, and the king∣domes to serue the Lord.
The number of them is declared in these words, (they shall come out of all nations and languages) and not only out of one part of the world: as for example, out of the East, or out of the West: but also out of the North, and out of the South. This at the length was brought to passe after, and by the preaching of the Gospell, Acts 2. And Christ sayth, Mat. 8. ver. 11. That many shall come from the East
and West, and shall sit downe with Abraham, Isaac, and Iaacob in the kingdome of heauen. There is also added or set downe a reason to pull downe the pride of man, or of the Iewes, least that whilest we doe seeke the visible Church of God, men themselues might seeme to be sought.* 1.72 The reason is, (because God is with you). So then God himselfe is to be sought, and not men, when as we doe adioyne our selues vnto the visible Church. And that we ought thus to doe, this place doth plainly shew, except we will bee made vnexcusable be∣fore him. For when as wee heare now, what things God doth giue vnto his in the visible Church, shall we despise and not care for i••▪ that is, shall we not seeke after it?
Two parts of this chapter.
1. A confirmati∣on of the for∣mer doctrine.
2. An answer vn∣to the question moued in the former chap∣ter.
Why this pre∣face of the Pro∣phet is so often repeated (Thus saith the Lord of hostes.)
The chiefe came of all the promises of God towards his church, is
His only boun∣teousnes, and louing good will.
Effects of God his loue.
1. God his recon∣cilement with those that are his.
2. His dwelling among them.
Schacan.
3. His sanctifying of them.
4 What the fi∣gure Metony∣mia is, see O∣seas cap. 4. ve. 3
The securitie or saftie of the Church.
5. Store of childrē playing in the streetes.
Or Wonderfull.
Or Wonderfull. Their doubting & distrustful∣nes many waies answered.
1. Frō the power of God compa∣red with the strength of mē.
Iippalle.
2. From experi∣ence it selfe.
3. From God his earnest auou∣ching of the sayd former promise.
Three things to be noted.
1 The person pro∣mising.
2. The thing pro∣mised.
3. The place.
An amplifica∣tion of the be∣nefite taking a∣way al occasion of doubting from the faith∣full.
An exhortatiō vnto the buil∣ding of the Temple.
Three partes of this verse.
1. The summe of the exhorta∣tion.
2. Who are stir∣red vp vnto this worke.
3. The time how long they had left of this worke.
A reason of the former exhor∣tation. What the fi∣gure Hypopho∣ra is see Amos cap. 5. ver. 21.
The miserie of the former times described three waies.
1. The labour of men and beasts was vnprofita∣ble.
2. Warres and dangers on eue∣rie side.
3. Ciuill discord within them∣selues.
The ioyfull e∣state of the Iewes when they began to build the Tem∣ple againe, matched with their miseries, when they left off to build the same.
A threefold happines of this time, set a∣gainst a three∣fold miserie of the former.
1 Now peace. Then warres.
2 Now plentie: Then scarse∣nes and losse.
3. Now quiet pos∣sessing of their owne. Then ciuill dis∣cord and strife.
An amplifica∣tion of their ioyfull estate, by the happines of the time to come also.
A reason of the former ampli∣fication.
An answer vn∣to the former obiection.
An admonitiō.
Wherein the true worship of God doth cōsist.
What the fi∣gure Synec∣doche is, see A∣mos cap. 5. v 21.
The workes of godlines cōtai∣ned vnder the word (oth) or swearing.
A passing vnto the answering of the question of the Iewes moued in the former chapter touching their ordinarie fasts.
The answere vnto the for∣mer question moued by the Iewes concer∣ning the obser∣uing of their fasts.
1. The answer it selfe.
2. The matching together of contraries.
2. Into what workes their fasts are now to be turned.
1. Into feast daies
2. What things instead of these fasts they ought to obserue for euer.
A reason of the former answer wherein
1. He getteth au∣thoritie vnto his prophesie.
2. Deliuereth the cause of this ioy.
What these fi∣gures are, see Oseas cap. 6. ver. 1. and A∣mos cap. 8. ver. 12. Two circum∣stances of this promise.
1. Of the time.
2. Of the thing it selfe.
Two other cir∣cumstances.
1. They shal come not one by one, but by heapes.
2. Why they shall come.
The face of the Lord. Two other cir∣cumstāces also.
1. The dignitie of the commers.
2. The place wher they shall seeke God.
Why they shall come to Ierusa∣lem rather thē vnto any other place.
Yet two other circumstances.
1. The zeale of the commers.
2 Their number.
A reason why the Gentiles should seeke vn∣to the Iewes, that is, vnto the Church of God.