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which were lifted up agains the land (typic of Christ's human nature) of [JuDaH] THE ESSENCE CONFESSOR v. 21: and Jehovah invites them after being spread abroad (as CHRIST on the cross four ways) (a) as the four winds, &c. c. ii. 6, with Ho, ho, and flee from the land, or carth, (the type of the body of CHRIST) of the HIDDEN ONE (the Divinity :) deliver thyself v. 7, 0 [Zion, the figure also of Christ] THOU MADE TO Issue or GO FORTH one that haft dwelt with the (daughter) or one built up of [BaBylon) THE CONFOUNDED nature, v. 8. For thus faith Jehovah of hosts (not after the GLORY, for the GLORY and speaker in this place are the same, but [AHER CHEBOD]) THE AFTER of LATTER GLORY (as He was to be in his last incarnate state (6) after suffering) hath He sent ME(EL as an interposing ONE] unto the nations that spoiled the substance of you (as they did CHRIST of His body, as now the Jews of the temple, city, and land its emblems) for he that toucheth you (as CHRIST fince) toucheth the apple of His eye, &c. See Ps. xvii, 8. His command is therefore v. 10, fing and rejoice, for lo I COME, and (proving who was in CHRIST) I will dwell' in the midħ of thee, faith Jehovah. And (not the Jews only, but according to Gen. xxii, 18) MANY nations (as fulfilled Afts ii. and since)


(a) I. xxv. 11.
16 Éx, xxvi, 12; - Deut.xi. 12,

jhall be JOINED to Jehovah in That day, and shall be my ASSOCIATE body, or people; and I will dwell in the midst of thee, and thou fhalt know that Jehovah of hofts (another person fo called) has sent Me unto thee, And JeHOVAH fhall inherit (JuDaH] THE ESSENCE-CONF&SSOR, the portion of Him, &c. again v. 10, II, 12, however low laid.

After which He in v. 17 proclaims the accomplishment of the promise and man's duty, Be filent, or hufhed all flelh (as in Pf. xlvi. 10, and Hab. ii, 20, and Joh. xx. 19,) before Jehovah, for He is AWAKENED (a) out of the habitation, the HOLY one of Him.

Then it follows, And He Mewed me Jeho. SHUA or Jesus, &c. made the beginning of c. jii, instead of the foregoing, which I think ought to be so because the l'u] and joins what follows, HE Shewed, &c. with what goes before. Now what goes before is the new event, be fllent, &c. c. ii. 7; this therefore should begin the new chapter, However the words have this connection, and fo viewed run thus, Jehovah is AWAKENED or HAS A RESURRECTION aut of the (habitation or) place of return, the HOLY ONE of Him. In consequence of which He

caused (a) Heb. 71YJ Nour out of feep Pf. xliv, and xlv, spoken of THE GLORY v. 9, the word implying a previous sleep, as raifed does a previous laying down here in death. Jesus the son of Nun is so stiled in Ex.xxxiii, 11, HER. 71y moun is a place of return, and fo an babitation, called' (na yun Maschen CHEBOD] the dwelling of THE GLORY,


caused me to see Jesus the HIGH-PRIEST stand-
ing before The ANGEL Jehovah. The latter
words therefore are added as a proof of what is
aflerted in the former, that Jehovah, (the AN-
GEL, c. i. 14, and man, ver. 8,) was AWA-
KENED Or RISEN, &c. If they were not, they
had never been in the text. Whereas now they
import, .“ I have said Jehovah is Risen out of
" the habitation, the HOLY ONE of him, and
“ behold it in this type, in Jesus standing be-
fore the angel Jehovah.” Which will be
more clear if we consider ist, that the High-
priest was to be [EL-E-AZER] THE INTER-
POSING GOD THE HELPER, who is called
ANGEL; 2dly, that the word for before is in
HEB. (1905] for the person of. For then it is said,
And He caused me to see Jesus the High-priest,
(who ministered in the holy one or place) standing
(a) (as the son of Nun is said to have stood,)
for the person of the ANGEL Jehovah; whence it


is (a) If this Zechariah had a pledge of what [the true ZechariaH] THE MAN THE ESSENCE in the flesh should, on His return from like sufferings, and resurrection, have manifesi in His person, even a Jesus ftanding like this, and as STEPHEN saw Him, at tbe right hand of GOD WITH HIM, Afts vii. 55, 56, Mat. i. 23 ; we find also, Luk, i. 11, this ANGEL of tbe LORD appeared in like manner unto another ZACHARIAS, when this manifestation of the true Jesus was about to take place, fanding on the right side of the altar of in. cenfe. It is no objection to, but a proof of it, that this sent PERSON fays, I am GABRIEL, ver. 19, because this signifies, as in If. ix. 6, THE MIGHTY GOD, who adds, that fands in the presence of God (in Heb. which He ipake [1397] for the PERSONS of Jehovah) and am SENT 10 Speak unto thee; and for the disbelief of His words inflicted dumbness,


is undeniable that Jehovah was with this fesus, as the name imports, as well as that the appearance of him thus connected is urged as a proof that Jehovah, this true [EL-E-AZER] God THE HELPER, was then typically risen, &c.

Again, in the interesting transaction which follows we see this ANGEL (a) or SENT PERSON concerned, for the use of whom this JESUS was fationed. We find Him in this connection pleading for him to Jehovah on the refurrection of the typic temple against Satan, who flood at his (no wonder he fhould at our) right hand, as a fire-brand plucked out of the (6) fire, the emblem of the wrath CHRIST was to rise from taking away the filthy garments [JUAIM) wherein he bore iniquity, and which were to go forth from him before his entry into the holiest, Lev. xvi. iii, 23, tor the typic juftification of our nature causing a mitre to be set on his head, fair as the light, and on which was inscribed THE ONE


(a) Who, the G. B. says on Zec, č. 1, “ was CHRIST; “ for in respect of His office He is oft times called an ANGEL, “ but in respect of His eternal Essence is God, and so called.' Juft. Mart. says “ ANGEL is a name of office, not of nature.' So Cyrilof Alexandria, p. 21.

(b) The Jews say he was actually thrown into the fire by the CHALDE ANS and escaped unhurt, his clothes only being burnt (See Grotius.) A tradition that should make them the more readily receive our SAVIOR. For if their deliverance then was to be under a prieft to be crowned with glory on the resurrection of the temple, but thus first to suffer ; is it ought but agreeable to this, that the grande redemption should be effected under a like JESUS, to be alike crowned on the resurrection of His body, but first alike to suffer a cross in life, and be thrown into a like fire of indignation

HOLY FOR Jehovah, Ex. xxviii. 26, that the people's gifts might be accepted, and was an emblem of the surrounding GLORY, which the son of Nun had also the type of, — then clothing him with the garments, (as beautiful by way of eminence,) and THE (a) ANGEL (called THE GLORY Jehovah, of which the mitre and garments were but figures)

Sanding or flationed as a pillar joined to what it supports, and as the column of light to the earth in the son of Nun's day, [59 OL] upon or over him, to give him this (91720 THEUR] light-like purity. All which shews this PERSON was with JEHOSHUA. Further, as the promise of being THE JUDGE is given to him, ver. 6, 7, and these in ver. 8, 9, Behold me bringing forth THE BRANCH or DAY-SPRING,

the true STONE, (6) &c. so that the iniquity of the land should be removed (as it was by CHRIST) in one day; so we read in c. vi. 10, THE WORD Jehovah came to [Zechariah] THE MAN THE ESSENCE, saying, take of the captivity, &c. go into the (built up one or) house of Crown Josiah] (c) THE



P. 416.

(a) The DIVINITY in Christ is so described Afts xxvii. 23. There ftood by me THE ANGEL OF God whose I am, fay's Paul, and whom I serve; and c. x, 7, 22, and ver. 30, He is styled a Man in bright clothing, as in Zec. i. 8.

(6) S. Cyprian against the Jews applies this to Christ,

(c) This shews why he was to go into this house rather than anctber; to give them and us a type of the body of Him, who was to have the fiery wrath of God, into which [the true LeCHAR-IQH,] THE MAN THE ESSENCE should enter after like suffering and before the coronation of him as Jesus,

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