An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming Part 10

THE RABBI'S EXPOSITION, AND THE AUTHOR'S REMARKS. CHAPTER XII.

In the remaining chapters, I shall merely point out those parts in which the construction of the original is, or may be, different from that of the English version, as there seems no occasion to notice those pa.s.sages where they both agree.

Verse 2. _Behold I will make Jerusalem a cup of confusion unto all the people round about, and also upon Judah, who will be in the siege against Jerusalem._

By this it appears that Judah, namely, those who will be without the city, will likewise be greatly confused at their being compelled by the other nations to take part in the siege, and fight against their brethren.

Verse 10. _And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look unto me __(CONCERNING)__ whom they have pierced, and they shall mourn for him, &c._

The change of person clearly proves, that it is not he who was pierced, to whom they will look; but it must be considered as if it were ?????? ?? ???

???? (or ???? ??? ?? ??????), or ??? ?? ?? ??? ???? (or ???? ??? ?? ??

???) particles are well known to be frequently omitted or exchanged. This may either allude to those who had been formerly slain for their bold admonitions and warnings; or to those who will hereafter be slain in battle.

They who apply this to the Christian Messiah, have another difficulty to solve, besides the one above mentioned, and that is, to explain how a death is to be lamented, which, as they believe, was indispensable to the salvation of so many myriads of souls. And further, it may be asked, if it was the especial will of G.o.d that this should be so accomplished, how could the perpetrators of his death avoid it? And, lastly, what cause had the house of David, comprising the Messiah himself, to supplicate for mercy on account of his death, in which they, being his own family, had surely no share?

Ver. 8. ???? ???? ?????? (or ?????? ???? ????) cannot mean, _and the house of David shall be as G.o.d_, but only as a powerful being, _as the Angel of the Lord before them_. The witch of Endor, who saw ????? (or ?????) ascending out of the earth, surely did not mean to say that it was G.o.d.

And in many other pa.s.sages we find ????? (or ?????) applied to mortals as well as to G.o.d.

In answer to the difficulties proposed by the Jew, the Christian may say, that he does not mourn the death of Christ, but the sins that required such a sacrifice; and as to the free agency of those who crucified him, he will say, that G.o.d's seeing fit sometimes to employ the wicked in accomplishing his purposes, does not imply that he first makes them wicked for the purpose. When was there ever a time, that none could be found in Israel who were ready to slay the prophets? And as to the difficulty in the text of verse 10, it is one of the Jews' own creating, as the Christian finds none in receiving it as it stands without even the proposed alteration, an alteration admitted, but not proposed by him. The only remaining objection, which regards the house of David, has been antic.i.p.ated and answered in the interpretation of verse 7.

ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIII.

The progress of the Messiah's kingdom being regarded as that of Christianity, the next important step after the abolition of Judaism, was that of Paganism, which is evidently the subject of the chapter now before us; but along with this is coupled in the prophetic view another event, no less important, which arose out of, and accompanied the nominal conversion of the Gentile nations. This was the corruption of Christianity by the Pagan converts. For instead of relinquishing their former prejudices and superst.i.tions, they retained, and brought most of them into the bosom of the church; and thereby in a short time totally changed the character of the religion which they professed to embrace.

It is true that this is a point of church history not always very distinctly stated by ecclesiastical historians; who seem more inclined to represent the conversion of Constantine, and the events of the fourth century, as every way favourable to the Christian cause. But the truth is, that precisely in proportion to the church's advancement in worldly prosperity and power, were its spiritual decline and degradation; in so much that the best historians admit, that from this period are its degeneracy and corruptions most indubitably to be dated. So different is the light under which the same event appears, according as it is viewed with regard to its spiritual or its political import. Which of the two best accords with the spirit of this prophecy, the reader will be at no loss to decide, when he sees that no prosperity is here spoken of, but on the contrary, that the cutting off two-thirds of the inhabitants of the land, or their spiritual death, is the event which is coupled in the prophecy with the admission of the Pagans into the church of Christ. And such was truly the result that followed to the many; namely, the loss of the true spirit of Christianity.

But if the abolition of Paganism be the subject of this chapter, it may be asked, how comes the purification of Israel to be announced in the opening of it? The answer is plain. Adopted Israel may be here understood. To lineal Israel indeed was the prophecy given; and with Israel, idolatry was, and ever had been, the besetting sin; most nearly therefore were the Jews also concerned in its abolition.

Viewed, however, in the more enlarged sense, idolatry comprises the indulgence of every evil propensity; for Paganism, by appointing a presiding Deity over each, had sanctioned the unrestrained gratification of every pa.s.sion, in making it an act of devotion. Christianity, on the contrary, enjoins the restraint and control of our pa.s.sions, and thus becomes the natural antidote to the poison of Heathenism: or the fountain of purification from the sin and pollution of idolatry, as the opening of this chapter declares.

_In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness._

That day, as formerly explained, is to every one the day of his conversion to Christianity. The house of David, and the inhabitants of Jerusalem, here, as in the last chapter, symbolically represent the later converts to Christianity; as the house of Judah, which was first saved, signify the earlier Christians. The nature of the sin and pollution to be thus washed away, is next declared to be idolatry, and its abolition is foretold.

_And it shall come to pa.s.s in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall be no more remembered; and also I will cause the prophets, and the unclean spirit to pa.s.s out of the land._

It may be worthy of remark, that _the names_ only _of the idols_, and not the spirit of idolatry, is here declared to be cut off; and _from the land_, which in prophetic language, commonly means the land of Israel, here, adopted Israel, or Christendom. Now, this nominal abolition took place in the fourth century, from which time both Jews and Gentiles have been prohibited from the open worship of idols. But we have now reached the nineteenth century without seeing the spirit of idolatry really extinct; if then the total abolition, which is yet to come, be here intimated, it must be symbolically foreshewn by the nominal abolition which then took place. _That day_, in regard to the inward and spiritual purification, is to be taken as the day of his regeneration to each individual, not as the same day to all collectively; but regarding the outward and ostensible abolition, this occurred when the pains and penalties of the Theodosian code prohibited the open practice of Pagan rites. The prophetic view may, however, include both.

_And it shall come to pa.s.s in that day, when any shall get prophesy, that his father and his mother that begat him shall say, Thou shalt not live, for thou speakest lies in the name of the Lord: and his father and his mother that begat him, shall thrust him through when he prophesieth._

To prophesy, or foretel future events, was the main purport of Pagan rites; no undertaking of any moment being entered upon until the priests and oracles had been previously consulted. This, in a superst.i.tious age, formed a lucrative profession for the soothsayers and diviners, and was successfully practised, till the darkness of Heathenism was dispelled by the light of Christianity, as foretold in the next verse.

_And it shall come to pa.s.s in that day, that the prophets shall be ashamed, every one of his vision when he prophesieth; neither shall they wear a rough garment to deceive._

The Pagan, as well as the Jewish prophets, appear to have worn a distinct dress; but after Paganism was abolished, those who practised its rites in secret, of course denied and sought to conceal it.

_But he shall say, I am no prophet but a labourer; for a husbandman bought me from my youth._

Slaves and bondmen frequently received a mark in their hands, to shew the master to whom they belonged; and persons attached to the Heathen temples were sometimes marked in a similar manner; the worshippers of Bacchus, for instance, were distinguished by the mark of an ivy leaf. (See Lowth in loco.) This explains the following verse.

_And one shall say unto him, What are these marks in thine hands? Then shall he answer, Those with which I was marked in the house of my friends._

Thus seeking to avoid the suspicion attached to the marks of Paganism, under the pretext of their being the indication of bondage or servitude.

But this evasion denotes that the abolition of Paganism was ostensible only, as it was still practised in secret. In reality the advancement of Christianity to the imperial throne, instead of promoting the sincere conversion of the Pagans, only served to complete what had already begun, namely, the corruption of the Christians; whose character and conduct soon totally changed, after the road to the acquisition of wealth and power was opened to them. In the contests for the attainment of these, which soon arose, (witness the Donatist faction,) the majority of Christians in a short time lost sight of the spirit of their religion; while the rancour and cruelty with which different sects persecuted each other, sprang from the same source, or their rivalship in the struggle for worldly power, as Mosheim declares. Such was the spiritual sword which undermined Christianity, and destroyed the life which is in Christ; as next foretold.

_Awake, O sword, against my shepherd, and against the man that is next unto me, saith the Lord of hosts. Smite the shepherd and the sheep shall be scattered; and I will turn mine hand against the little ones._

The sword is the symbol of strife and discord, warring against and destroying spiritual life, or the life in Christ; for he is the shepherd who is smitten by the sword, the person of Christ being here figuratively put for his doctrine or religion; the corruption of which is thus foreshewn by the dispersion and slaughter of his flock. The little ones signify the new converts, who are yet weak in their faith and principles; and thence more liable to be misled.

_And it shall come to pa.s.s that in all the land, saith the Lord, two parts shall be cut off, and die; but the third part shall be left therein._

The history of the fourth century, here prophetically foreshewn, amply testifies, that only the smaller number of Christians, amidst the general corruption, resisted the allurements of avarice and ambition, and retained their purity; these having imbibed the true spirit of Christ's religion, as next declared.

_And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people; and they shall say, The Lord is my G.o.d._

It seems scarcely possible to give a more unequivocal intimation of the spiritual import of the whole, as not alluding to political events, but as regarding the progress of true religion, than is contained in those expressions of the last verse, which declare, that the supplications of the smaller number will be offered up in a manner acceptable to G.o.d, who will hear and answer them. The particular period alluded to, is distinctly marked by the nominal abolition of idolatry, and the general corruption of Christianity. The only difficulty, however, if there be any, regards the chronological order of the events; as the prophecy seems to foretel the entire abolition of Paganism, which has certainly not yet taken place; but this difficulty will be in a great measure removed, by supposing the prophetic view to look forward from the partial to the total, from the nominal to the real extinction of idolatry.

With respect to the division of the flock into two parts, it must not be supposed that any distinction of sects is here alluded to, for no one could, more than another, claim the character of purity and holiness. True Christianity must be sought for in the heart, and not in the outward form of worship, or profession of faith.

NOTES TO CHAPTER XIII.

Verse 5. :?? ??? ????? ??????

_For a man taught me to keep cattle from my youth._

Parkhurst, in his Lexicon, remarks upon this pa.s.sage, as being _strangely_ translated in our version; while Dr. Blayney agrees with him in the translation. _For a man bought me, __(OR OBTAINED POSSESSION OF ME,)__ from my youth._ The Jew, while he acquiesces in the sense of ????? (or ?????) signifying _to appropriate_, contends that ??? (or ???) does not mean merely _a man_, but a _husbandman_, or labourer, and renders it, _For a husbandman I was appropriated from my youth._ But neither the sense nor the grammatical construction thus appearing clear to my apprehension, as the verb is not in the first, but the third person with the suffix ? _me_, after it; I propose to reconcile both by rendering the pa.s.sage thus: _For a husbandman bought or appropriated me from my youth._ But in fact the difference is immaterial, as the sense, in whatever way expressed, is, _For I was a farmer's servant, and a bondsman from my youth._

Verse 6. :???? ???? ?? ????? ???? ??? ????

_What are these wounds in thine hands? &c._

Both Lowth and Blayney agree in regarding these words as an allusion to the custom of the idolatrous priests and prophets, of marking themselves in the hands. Their being challenged as the marks of Paganism, is a sufficient proof of their being so, and I have rendered it accordingly, _marks_ instead of _wounds_. For if, as Blayney states, they were made by cutting and slashing themselves, still the marks, and not the wounds, would remain when healed.