Apologetics Bible

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.

Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. 1. Petite a Iehova pluviam tempore serotino ( vertunt ;) Iehova faciet nubes , et pluvium imbrem dabit illis , cuique herbam in agro. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning. He bids them to ask rain of Jehovah . They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season , that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah , he adds, will give it; he will make clouds , or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים, chezizim , means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain ; for some take גשם, gesham , for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower , that is, abundant rain; to every one grass in the field , that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds — Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 2. Certe simulacra loquuta sunt vanitatem , et divini viderunt mendacium , et somnia vanitatis loquuti sunt , frustra consolati sunt; ideo transierunt (* vel ** , migrarunt) sicut oves ( aut ** , grex , ) humiliati sunt , *quia nullus fuit pastor.