expressive preposition x. Our english translators also have manifested the accuracy of their observation, by generally rendering the first of the three verbs, "to put forth, or put out," except in four instances, in two of which it is applied, as before mentioned, to works of the Almighty, and in the two others to acts of the highest solemnity and importance; the second," to stretch forth," and the third, “to shake.” It is now I trust fully proved, that the support, which Dr. Blaney endeavoured to derive from two parallel passages entirely fails him.

Besides, if it could be shewn, that the expressions are perfectly parallel, still there is such a difference in the mode of using and applying them, as must destroy the effect of that parallelism. In 2 Samuel, xxiv. 16, the historian is gravely relating the terrible act of divine vengeance, of which the angel was the minister, and he accordingly expresses it in words suitable to the greatness of the occasion and to the majesty of Him, to whom vengeance belongeth. But in Zechariah the angel himself is the speaker, and according to Dr. Blaney though he speaks of himself as sent, he does notwithstanding exult and glory in his mission in the most extraordinary and unprecedented terms. He applies to himself the most sublime and awful form of expressing the exercise of power almighty, a form, which is used only twice beside in scripture and is there appropriated to the immediate acts of the Most High. Surely no such assumption of divine authority can be tolerated in any created being, however high and important may be the end, which he is delegated to effect. If angels might magnify their ministry after this fashion, there might be some fair pretence for offering them worship as tutelary Gods.

In the former parts of the vision, the purpose of the Most High to bless and defend his people, to overthrow the hostile powers of the world, to enlarge the boundaries of their habitation, and to increase and multiply them by a great accession of converted Gentiles, has been represented by a number of striking symbols and positively announced by emphatic and repeated. declarations. But the principle, on which the Jews were again accepted and taken into favour, and on which the Gentiles were to be received into the number of the people of God, has not been distinctly laid down or even noticed. It might have been, for any thing that has been said, the meritorious claims of the former, on account either of their own past sufferings and present piety, or of the virtues of their ancestors; and of the latter also, on account of their foreseen

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faith and obedience in turning to Jehovah, as their God, and taking upon themselves the obligations of the Mosaic law, as proselytes of righteousness. And this is probably the notion, that would have presented itself to a Jew, until better instructed on the subject. In order then to prevent, or to correct so great and fundamental a mistake, and to satisfy all reasonable doubts and expectations, it was necessary to give the Jews as full instruction on the principle of the divine procedure towards themselves and towards the Gentiles, as was consistent with the scheme of symbolical prophecy, and as the imperfection of their previous information on spiritual subjects would admit of being in that manner laid before them. Accordingly in this fourth part of the vision it is fully shewn, that the benignant declarations of God, expressed towards both in the third part, are not founded upon any actual or past merits of the Jews or of their ancestors, nor upon any foreseen merits of the Gentiles in taking upon them the law of Moses, and consequently not upon the value and efficacy of any sacrifices, offerings, or rites, however scrupulously and punctually performed: but solely upon his free grace and mercy, in putting away their sins, through the illustrious person, long since made known to them as the Messiah,

and here farther revealed, as at once their judge and saviour, high priest and king.

1. And he shewed me Joshua the high priest

standing before the angel of Jehovah, and Satan standing at his right hand to resist him.

Zechariah begins the fourth part of his vision with an expression similar to that, by which he introduced the four workmen in the second part; "And he shewed me;" thereby ascribing the vision to the operation of divine power and influence upon his mind. For we must either borrow from that passage the proper nominative* to the verb, which is Jehovah, or else we must take it impersonally, and then the sense will be to the same purpose, as if the prophet had expressed himself in the other form so usual with him; "and I lifted up mine eyes and saw, and behold,"

*Dr. Blaney conceives the angel interpreter to be the nominative that ought to be understood to the verb; but he was not then by the side of Zechariah; he had been sent with the message delivered in the preceding part to the measurer of the holy city, and was not yet returned. Even if he could be demonstrated to be present, the probability would still be, that Jehovah is the proper nominative; for the angel was present when Jehovah shewed Zechariah the emblem of the workmen. It is unaccountable that Dr. Blaney should here maintain the presence of this angel, when in his enumeration of the dramatis personæ, in the note on verse 2, he omits all mention of him.

Before proceeding farther, it is necessary to remark, that in the narrative of his vision Zechariah appears to have been very studious of brevity; so much so indeed, as to be liable to the charge of the poet. As at the commencement of any part or scene, he never sets out with enumerating his dramatis personæ, but introduces them abruptly, acting or speaking, without any previous notice of their presence, so neither does he inform us of any changes, that may have taken place in the appearance or circumstances of those characters, which have been before introduced, when they are again brought upon the stage. The angel of Jehovah, who acted as captain of the Lord's host in the first part of the vision, appears to have been present in the second part also, since the prophet expressly ascribes the image of the four workmen to the influence of Jehovah, as a person presentt. In the third part likewise there are vestiges to be discerned of a celestial court or council, in which the angel of Jehovah, by presiding as sovereign, must have filled a station analogous, and little, if at all, superior, to that, which we have seen him occupy in the first scene. In both these instances however, since his presence itself is matter

* Dum brevis esse laboro, obscurus fio.

1 Commentary, p. 52.