I. THE FULNESS OF THE DIVINE WORD. It is not one communication but many, and under circumstances of the utmost conceivable variety. Not in one book but many - a library, representing every stage of human history and spiritual progress. No age or exigency of human nature has found God silent. How great is the multitude of his messages! How many words have been spoken and acted that have not been recorded (cf. John 21:25)! The written book is like a vessel let down into the great ocean of the unwritten words and deeds of the Eternal.

II. GOD'S CARE AND ADAPTATION WITH RESPECT TO IT. This prophecy was to be preserved in a book, that no portion of it should be allowed to perish until its fitting time should arrive. The words it contained were all precious, and of pregnant significance in the future of the Church and the world. The adaptation of the prophecy is not less striking. It would not bear public announcement at the time of its communication to the prophet, and it might have imperilled his life; but it occurred then in the natural order of God's thought and purpose; by and by the people would be in a better mood and frame to consider it; therefore it was held over. It is written in a book that it may present a faithful transcript of the Divine thought. The progress of revelation has been slow; but that is not the fault of the Revealer, but the necessity imposed by the conditions of human progress. "In the fulness of the time God sent forth his Son" (Galatians 4:4; cf. 1 Peter 1:20).

III. THE REASONS THERE MAY BE FOR THE DARK DISPENSATIONS OF PROVIDENCE. Who in these stem times could tell the depth of the tenderness of God? It is necessary on such occasions to appeal to the fears of transgressors. The most awful calamities that befall the Church and the individual Christian are inflicted in love; but that love cannot express itself until the requirements of righteousness have been satisfied. The soul that is afflicted ought, therefore, to submit itself to the mighty hand of God, and wait patiently for light. The best wine is kept to the last; the gospel interprets all antecedent revelations.

IV. THE INFINITE RICHES OF REVELATION THAT AWAIT THE SPIRITUAL MATURITY OF THE SAINTS. There are educative, wayfaring truths; and there are truths at which we are to arrive in the end of our growth and pilgrimage. Truth is not only prospective but reflective; not only directive to the feet of the Christian, but revealing the mind and heart of God. How much is held over until these earthly days are ended (cf. 1 Corinthians 13:12)? - M.

I. THE PUNISHMENT OF ITS ENEMIES.

1. Because of their strength. The enemies of Israel, especially Babylon, were very strong. But they contained within themselves the elements of their own destruction. It is a property of the world, in all its aspects, to appear strong and real and stable. This illusion must be dissipated in order to the free spiritual development of God's children; therefore Christ has said, "Be not afraid; I have overcome the world." How many and how great have been the foes of the Church, and the individual saint! yet has God reduced them to nothingness.

2. Because of the manner of their punishment. Evidently more than one nation is referred to here, and they are dealt with in sovereign authority. "The nations are but as a drop in a bucket."

(1) Their guilt towards Israel determines the measure of their requital. The Church is the centre and pivot of the world's destiny. In it and for its sake the world is judged (cf. Matthew 25:40, 45).

(2) The degrees of punishment will correspond to the guilt. Even in vast concerns and through long time God observes an exact and equitable rule of award.

II. ITS OWN RECOVERY. This was to be not only partial but complete, and was to be a terror to the onlooking nations.

1. Nothing could be more unlikely at the time this was spoken. This was a part of the wonder of God's saving power, and a vindication of his agency.

2. That which men despised and neglected God raised up. He thereby proved the freedom of his grace, and demonstrated the impossibility of salvation by works. The matchless condescension and infinite love of God were proved in this, that Zion deservedly rejected is nevertheless restored. The power was of God. Nothing is so abject as a spiritual organism without the Spirit of God; nothing is so glorious or sufficient when the Spirit of God is present.

3. The historic accomplishment of this was to be outdone by the spiritual. Evidently the reference is through the immediately impending event to the spiritual future of the Messiah. God's goodness has ever some higher possibility sheathed in its first expressions. The imperfect efforts of Nehemiah and his colleagues but shadow forth the achievements of the cross. The new Israel will be incomparably more holy, powerful, and blessed than the old. Daily are the miracles of his saving mercy being performed; "the chief of sinners," the fallen, the outcast, are being welcomed into the company of the redeemed and regenerate. - M.

I. SEVERALLY SPECIFIED. Set forth with great distinctness, as one might in a legal document; and yet a complete and comprehensive view of a nation's restoration.

1. Return of the people to their own land. (Ver. 18.) The representatives of those who had been exiled would be brought back. The shifty and uncertain character of their sojourning ("tents") in a strange land would be exchanged for a settled, civic life. As an outward symbol of this Jerusalem would be rebuilt upon its ruins. "He that made of the city a heap (Isaiah 25:1) can when he pleaseth make of a heap a city again" (Henry). The habits and customs, the public order and life of God's people, are important as being sacred even as their specially religious observances, and are therefore cared for. True religion is not merely to sojourn in the world, but to dwell there, and influence permanently the conditions and usages of human life. Nothing less than the reconstitution of human society is herein sought (cf. John 17:15).

2. Restoration of religious institutions. (Vers. 18-20.) Of these the chief, centre, and condition of all the rest - the temple, or "palace" - is first referred to. From its conspicuous and characteristic position amongst the public buildings of the city, it is mentioned in connection with its rebuilding. Because of its presence therein the latter is also sacred; and so it is said, "Out of them shall proceed," etc. The great festivals are to be restored. Worship, in its most imposing and joyous forms, will be celebrated; and this supposes for its possibility the presence in Israel of a religious, self-governing community. The spiritual training of the people will be resumed (ver. 20). Much attention was always devoted by pious Jews to the upbringing of their children, who are here promised to be "as aforetime," i.e. as Jewish children were wont to be according to the covenant, strictly and piously brought up. In this a fresh security is afforded of the religions and social prosperity of God's people. The Church can never afford to ignore the upbringing of the children. As it is a positive injunction ("Feed my lambs"), so is it a gracious privilege and favour granted to his servants that they should discharge it. The sunniest and most hopeful department of religious effort is that which relates to the young. "How is it your flowers are so grandly developed?" was asked of a gardener. "Chiefly," he replied, "because I take care of my seedlings." The sacred community of Israel will also thereby be increased and established. New, trained members will be supplied for the spiritual offices, and the ordinary membership of the congregation. It is observable that the chief increase of the Church is thus implied to be from within itself. And so it must be today.

3. National prosperity. This appears in the first place as social well being. The family life will be greatly blessed, and the population multiplied. It is a result of moral order, etc., and also a means of securing and extending the influence of righteousness. In the next place is political freedom. Tyranny will be abolished (ver. 20); and their ruler shall be one of themselves, representing their aims and aspirations, and not imposed upon them by a foreign conqueror. Lastly, political influence will extend abroad (ver. 19).

4. Covenant relations will be renewed. (Ver. 22.) This is the culminating and all-comprehensive blessing. Whilst the preceding suppose this, they are really but as antecedents to its complete realization. God will then recognize his people, and regard them with complacency. Neither will be ashamed of the other.

II. MUTUALLY RELATED. How essential is it that human life, in its interests and activities, should be regarded as a whole, the secular with the religious, the duty with the right, the responsibility with the privilege! It is a distinct loss when one portion of it is taken apart from the others and concentrates attention upon itself. Here we have a grand ideal for the individual and the community: the life of man, to be complete and healthy in its development, must extend indefinitely outwards and upwards. The deepest reverence for truth, righteousness, and God is consistent with the truest liberty. The blessings and good things of life, to be truly enjoyed, must be received as sacramental; as the outcome and expression of communion between man and God. - M.

I. IN HIS RELATION TO HIS SUBJECTS.

1. He was to be of the same kindred. A stronger guarantee of the Divine favour could not be given. No foreigner was to hold permanent sway over the Israel of God. In one of themselves the holy people would find a legitimate centre for loyal attachment and patriotic devotion. That from their own midst their Prince should spring was proof that their independence, liberty, and national individuality should be preserved. He would therefore represent its honour, and secure for himself the strongest personal attachment. The hopes of the race would be embodied in such a personage, who would vitally perpetuate its glory.

2. He was to be allied to them in their experience and sympathies. As their fellow countryman he will understand their aims and aspirations, By the vicissitudes of their fortune his sympathies will be drawn forth, and he will share the enthusiasm of their future. In Jesus Christ these conditions were fulfilled.

II. IN HIS MEDIATORIAL INFLUENCE. "To draw near" is used in a priestly or mediatorial sense. Israel as a people, or as represented in its ruler, was to have this privilege conferred upon it. A Divine as well as a human qualification is therefore requisite for the perfect governor; he must not only belong to the people but he must please God.

1. The grace of God will rest upon him and work within him. Of Zerubbabel in the first instance, but much more of Christ, is this statement true. He was "full of grace and truth," He is the great Temple builder and Restorer of the kingdom; and he is the Accepted of God: "Thou art my beloved Son; in thee I am well pleased" (Luke 3:22).

2. His own nature will respond to the Divine influence. He is to be one who "engages his heart to approach unto" God. Responsibility drives him to no rash or illegitimate expedients, but to a Divine trust and a desire to please his God. In all this there is evinced the utmost freedom (cf. Matthew 4:1; Matthew 16:22; Luke 12:50; John 12:27; Matthew 27:42).

3. The admiration and delight of God are to be called forth by him. "Who is this" etc.? is no inquiry for the sake of information, but an expression of complacency and satisfaction. This feeling finds frequent expression in the prophets, and is noticed in the Gospels. It is for the subjects of such a King to yield themselves to his rule, and identify themselves with his priestly intercession. It should be their great desire to be in him, "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 2:30). - M.