17<\/strong>. his goodness his beauty<\/em> ] i.e. either Israel’s ( their prosperity<\/em>, R. V. margin), as thus delivered and honoured by God (comp. Hos 14:6<\/span>), or God’s, the exclamation being drawn from the prophet by the consideration of the great things he had been commissioned to make known. “The goodness and the beauty are the goodness and beauty of God, whose great doings had been his theme before.” Pusey, who quotes Osirius: “The prophet, borne out of himself by the consideration of the Divine goodness, stands amazed while he contemplates the beauty and Deity of Christ: he bursts out with unwonted admiration! How great is His goodness, who to guard His flock shall come down on earth to lay down His life for the salvation of His sheep! How great His beauty, who is the brightness of the glory and the Image of the Father<\/em>, and comprises in His Godhead the measure of all order and beauty!”<\/p>\n For how great is His goodness – <\/B>For it is unutterable! As the Psalmist said, O Lord, our Lord, how excellent is Thy Name in all the earth! Psa 8:1<\/span>, and Jacob, How awful is this place! Gen 28:17<\/span>, and the Psalmist, How awful are Thy doings! The goodness and the beauty are the goodness and beauty of God, whose great doings had been his theme throughout before. Of the goodness the sacred writers often speak , since of this we have extremest need. And this He showed to Moses, I will cause all My goodness to pass before thy face Exo 33:19<\/span>. Of this we know somewhat personally in this life; for beside the surpassing. amazingness of it in the work of our redemption, we are surrounded by it, immersed in it, as in a fathomless, shoreless ocean of infinite love, which finds entrance into our souls, whenever we bar it not out.<\/P> Goodness is that attribute of God, whereby He loveth to communicate to all, who can or will receive it, all good; yea, Himself , who is the fullness and universality of good, Creator of all good, not in one way, not in one kind of goodness only, but absolutely, without beginning, without limit, without measure, save that whereby without measurement He possesseth and embraceth all excellence, all perfection, all blessedness, all good. This Good His Goodness bestoweth on all and each, according to the capacity of each to receive it, nor is there any limit to His giving, save His creatures capacity of receiving, which also is a good gift from Him. From Him all things sweet derive their sweetness; all things fair, their beauty; all things bright, their splendor; all things that live, their life; all things sentient, their sense; all that move, their vigor; all intelligences, their knowledge; all things perfect, their perfection; all things in any wise good, their goodness.<\/P> The beauty of God – <\/B>Belongs rather to the beatific vision. Yet David speaks of the Beauty of Christ, Thou art exceeding fairer then the children of men Psa 45:2<\/span>; and Isaiah says, Thine eyes shall behold the King in His beauty Isa 33:17<\/span>. But the Beauty of God eye hath not seen nor ear heard nor can heart of man conceive. Here, on earth, created beauty can, at least when suddenly seen, hold the frame motionless, pierce the soul, glue the heart to it, entrance the affections. Light from heaven kindles into beauty our dullest material substances; the soul in grace diffuses beauty over the dullest human countenance; the soul, ere it has passed from the body, has been known to catch, through the half-opened portals, such brilliancy of light, that the eye even for some time after death has retained a brightness, beyond anything of earth . The earths form of beauty is a sort of voice of the dumb earth. Doth not, on considering the beauty of this universe, its very form answer thee with one voice, Not I made myself, but God? Poets have said:<\/P> Old friends … shall lovelier be,<\/P> As more of heaven in each we see,<\/P> (Christian Year. Morning Hymn.)<\/I><\/P> Or,<\/P> When he saw,<\/P> – God within him light his face.<\/P> (Tennyson, In memoriam. T. has The God.)<\/I><\/P> And Holy Scripture tells us that when Stephen, full of faith and of the Holy Spirit, was about to speak of Jesus to the council which arraigned him, all that sat in the council, looking steadfastly at him, saw his face as it had been the face of an angel Act 6:5<\/span>, Act 6:15<\/span>. It has been said, that if we could see a soul in grace, its beauty would so pierce us, that we should die. But the natural beauty of the soul transcends all corporeal beauty which so attracts us; the natural beauty of the last angel surpasseth all natural beauty of soul. If we could ascend from the most beautiful form, which the soul could here imagine, to the least glorious body of the beatified, on and on through the countless thousands of glorious bodies, compared wherewith heaven would be dark and the sun lose its shining; and yet more from the most beautiful deified soul, as visible here, to the beauty of the disembodied soul, whose image would scarce be recognized, because , the bodily eyes gleamed with angelic radiancy; yea, let the God-enlightened soul go on and on, through all those choirs of the heavenly hierarchies, clad with the raiment of Divinity, from choir to choir, from hierarchy to hierarchy, admiring the order and beauty and harmony of the house of God; yea, let it, aided by divine grace and light, ascend even higher, and reach the bound and term of all created beauty, yet it must know that the divine power and wisdom could create other creatures, far more perfect and beautiful than all which He hath hitherto created.<\/P> Nay, let the highest of all the Seraphs sum in one all the beauty by nature and grace and glory of all creatures, yet could it not be satisfied with that beauty, but must, because it was not satisfied with it, conceive some higher beauty. Were God immediately, at every moment to create that higher beauty at its wish, it could still conceive something beyond; for, not being God, its beauty could not satisfy its conception. So let him still, and in hundred thousand, hundred thousand, thousand years with swiftest flight of understanding multiply continually those degrees of beauty, so that each fresh degree should ever double that preceding, and the divine power should, with like swiftness, concur in creating that beauty, as in the beginning He said, let there be light and there was light; after all those millions of years, he would be again. at the beginning, and there would be no comparison between it and the divine beauty of Jesus Christ, God and Man. For it is the bliss of the finite not to reach the Infinite . That city of the blest which is lightened by the glory of God, and the Lamb is the light thereof, sees It, enabled by God, as created eye can see It, and is held fast to God in one jubilant exstacy of everlasting love.<\/P> The prophet, borne out of himself by consideration of the divine goodness, stands amazed, while he contemplates the beauty and Deity of Christ: he bursts out with unaccustomed admiration! How great is His goodness, who, to guard His flock, shall come down on earth to lay down His life for the salvation of His sheep! How great His beauty, who is the brightnesss of the glory and the Image of the Father, and comprises in His Godhead the measure of all order and beauty! With what firm might does He strengthen, with what joy does He overwhelm the souls which gaze most frequently on His beauty, and gives largely and bountifully that corn, by whose strength the youths are made strong. He supplieth abundantly the wine, whereby the virgins, on fire with His love, are exhilarated and beautified. But both are necessary, that the strength of the strong should be upheld by the bread from heaven, and that sound and uncorrupt minds, melted with the sweetness of love, should be recreated with wine, that is, the sweetness of the Holy Spirit, and be borne aloft with great joy, in the midst of extreme toils. For all who keep holily the faith of Christ, may be called youths, for their unconquered strength, and virgins for their purity and integrity of soul. For all these that heavenly bread is prepared, that their strength be not weakened, and the wine is inpoured, that they be not only refreshed, but may live in utmost sweetness.<\/P> <\/p>\n Zec 9:17<\/span><\/p>\n For how great is His goodness, and how great is His beauty! <\/p>\n Gods goodness and beauty<\/strong><\/p>\n There is no subject of contemplation more delightful to a serious mind than the goodness of the Lord. The prophet had been, in the preceding verses, describing the appearance of Christ as King of Zion, as just, and having salvation. He had been speaking of the blood of the covenant, by which the prisoners of Divine justice are delivered, and invited to turn to the stronghold. He had described the salvation which God should work out for His people by the Messiah, when they should be as the precious stones of a crown, lifted up on high, and God would save and favour them as His jewels and peculiar treasure. The prophets heart was so affected with the prospect of this mercy that he breaks out into the joyful acclamation, How great is His goodness! Learn that the Divine goodness in our redemption and salvation claims our admira tion and our praise. Here too we see the beauty of the Lord. How amicably His perfections shine in the dispensation of the Gospel; so that all who attend to it with serious minds will see and adore them. Here we observe mercy and truth meeting together, righteousness and peace greeting each other. Here, at the Holy Sacrament, we see the King of Zion, the image of the invisible God, in all His beauty, and He appears fairer than the children of men, and altogether amiable and lovely. Here also we see the goodness of the Lord; with what peculiar lustre this perfection of the Divine nature shines in our redemption by Jesus Christ. That goodness appears great if we consider how universally it extends: even to all mankind. Jesus is a propitiation for the sins of the whole world. If we consider the objects <\/em>of it; mean and miserable mortals, whose goodness cannot extend to Him. This goodness is to terminate in perfect and everlasting glory and felicity. The fountain of all our comforts and hopes is Divine goodness. The streams are plenteous, and various. They enrich, delight, and satisfy the soul, and they flow forever. (Job Orton.<\/em>)<\/p>\n<\/p>\n The glory of Christ<\/strong><\/p>\n This is manifested throughout all the Holy Scriptures. This is attested both by the Apostles and by our Lord Himself (Act 10:43<\/span>; Luk 24:27<\/span>; Joh 5:39<\/span>). In the New Testament He shines like the sun in an unclouded atmosphere. In the Old, though generally veiled, He often bursts forth as from behind a cloud with astonishing beauty and splendour. Nor could the prophet himself forbear exclaiming with wonder and admiration, How great is His goodness! etc.<\/p>\n 1. <\/strong>As the God of providence. As all things were created, so are they upheld and governed by Him. To Him we owe the preservation of our corporeal and intellectual powers. We are continually fed by His bounty, and protected by His arm. The meanest creature in the universe has abundant reason to adore Him–His own people in particular may discern unnumbered instances of His goodness in His dispensations towards them. His most afflictive as well as His more pleasing dispensations afford them much occasion for gratitude and thanksgiving (Psa 119:75<\/span>).<\/p>\n 2. <\/strong>As a God of grace. Jesus is the one fountain of spiritual blessings to His Church (Eph 1:22<\/span>). Neither prophets nor apostles had any grace but from Him (Joh 1:16<\/span>). To Him must we ascribe every good disposition that is in our hearts (Php 2:13<\/span>; Heb 12:2<\/span>). What reason, then, have His faithful followers to bless His name! With what gratitude should they acknowledge His continued kindness! Though they have often turned back from Him, He has not cast them off. Yea, rather, He has healed their backslidings and loved them freely. Surely every blessing they receive and every victory they gain should fill them with admiring thoughts of His goodness (2Co 2:14<\/span>). If we have just conceptions of His goodness we shall be more able to behold–<\/p>\n 1. <\/strong>In this Divine character. We cannot by searching find out the Almighty to perfection. Little do we know of the greatness of His majesty, or the thunder of His power (Job 26:14<\/span>). We cannot comprehend His unsearchable wisdom, His unspotted holiness, His inviolable truth and faithfulness. His glory is more than the feeble language of mortality can express.<\/p>\n 2. <\/strong>In His human character Here we look at Him, as the Jews at Moses when his face was veiled. And can contemplate Him more easily because He shines with a less radiant lustre. But principally must we view Him during the course of His ministry. What marvellous compassion did He manifest to the souls and bodies of men! Not one applied to Him for bodily or spiritual health without obtaining his request. And when many were hardened in their sins He wept over them (Luk 19:41<\/span>). His zeal for God was ardent and unremitted. His meekness, patience, fortitude were altogether invincible. Whatever was amiable and excellent in man abounded in Him (Psa 45:2<\/span>). Nor, though continually tried in the hottest furnace, was there found in Him the smallest imperfection or alloy (Joh 14:30<\/span>).<\/p>\n 3. <\/strong>In His mediatorial character. With what readiness did He become a surety for sinful man (Psa 40:7-8<\/span>). What astonishing condescension did He manifest in uniting Himself to our nature! How cheerfully did He go forth to meet the sufferings that were appointed for Him. His obedience unto death was the fruit of His love and the price of our redemption. How beautiful is He now in the eyes of those who behold His glory! And how will He be admired and glorified by all in the last day! Satan must have blinded us, indeed, if we be yet insensible to His charms (2Co 4:4<\/span>). If we be true believers, He cannot but be precious to our souls (1Pe 2:7<\/span>). (J. Benson.<\/em>)<\/p>\n<\/p>\n How great is His beauty–<\/strong><\/p>\n The secret of beauty<\/strong><\/p>\n The <\/em>last words of Charles Kingsley were, How beautiful is God! Zechariah was thinking of the glory about to be given to Israel, about the prosperity soon to abound in the land, and he knows that it is all the good gift of God, so he cries, How great is His goodness! How great is His beauty! Corn shall make the young men cheerful, and new wine the maids. Wise men who have thought about the nature of God have always said that there must be three perfect things in God. There must be perfect truth, perfect goodness, and perfect beauty. By remembering this you may always tell the difference between true and false ideas about God. Every man and every child who worships a God about whom he has hard, cruel thoughts, although a Christian in name, gives only heathen worship to the Most High. All through the Bible God has been teaching men that He is beautiful. The Jews were taught to make their worship beautiful. At last Christ came. He did not seem to bring beauty down to man at once. The word beauty is never mentioned in the New Testament. But this was because Christ wanted men to look deeper for beauty than on the face and form. The beauty which Christ brought was beauty of the soul, of the heart, of the life, spiritual beauty which will never fade away with age, will never wither or decay. Here in our flowers today can we not try to see the beauty of God? They teach that His beauty is perfect in little things as well as in great. The tiniest flower is as perfect as the large. And the beauty is not for mere show, but for comfort and use. How often a flower teaches people about God! I have read of a poor sinful woman pressing a white flower to her heart in an agony of tears, because it came to her like the voice of God, telling of His wish for her to be pure and bright. We would like to reveal God to those around us. If so, let us be Gods flowers. Aim at three things in order that we may accomplish this our high task.<\/p>\n 1. <\/strong>Let us have the beauty of worship.<\/p>\n 2. <\/strong>Beauty of worship must lead to beauty of life.<\/p>\n 3. <\/strong>All this will grow into beauty of character.<\/p>\n This is the beauty that lasts forever. To get this will take time. All the best things take time. (H. H. Gowen.<\/em>)<\/p>\n<\/p>\n Beauty<\/strong><\/p>\n One <\/em>by one the various traits of Divine excellence came before the mind of the prophet, and at last he, as it were, generalised them; and the whole vision struck him as one of extreme beauty. The wisdom of God, His justice, His purity, His truth, His love,–all of these, in quality, in quantity, and in harmony, form a symmetric whole, which deserves, if anything deserves it, the epithet beautiful, and meets the highest conception, and overreaches the highest aspiration which the human heart has for the element of beauty. Is beauty, then, a reality in the higher spiritual life? Is there in the inward, invisible, and truly spiritual life that which answers to our idea of sensuous beauty? Or is it figurative? I hold that beauty is first spiritual, and afterwards natural and material. I hold that it was Divine; that it inhered in the nature of God, and the nature of spiritual existence. Examine the relation of beauty to moral qualities. As God has created the world, beauty is not a kind of seasoning scattered upon the weightier realities. Men think that the beauty of this natural world is a kind of decoration. Perfectness and beauty are identical. Maturity, whether it be of fruit, or flower, or what not, works by stages towards beauty in the material globe. So that beauty is not an accident. Still less is it the trimming which God gave to the perfected work. It is the Divine idea of a mode of creation. As the human mind is cultivated, it becomes more and more sensitive to this quality. The less culture men have, the further they are from the admiration of beauty; that is to say, the less comprehensive is their admiration. When the human mind develops and grows toward its perfection, it grows toward the sense of beauty. But moral qualities come under this law, just as much as physical qualities do. Fulness, fineness, and harmony–there is the formula. In nature it is called quantity, symmetry: and the equivalent of this in moral elements is fulness, fineness, harmony. Whatever elements the mind produces when it acts so as to give fulness, fineness, and harmonious proportions to the product, are beautiful. That is to say, they produce the sense of beauty in those that look upon them, and tend universally to do it. Right things are commanded in the Bible, but it is not enough that we should be just, conscientious, true, amiable, or benevolent. There is to be fulness in each of these elements, and there is to be harmony among all of them. And here is the formula fulfilled which goes to make social and moral affections beautiful. It would seem enough to say to men, Be kind, be generous, be benevolent; but no, Let love be without dissimulation. God loves a cheerful giver. Give without grudging one to another. These are the elements that go to make beneficence; that free it from wrinkles; that give it largeness and generosity. The growth toward ripeness in moral experience is analogous to development in physical nature,–that is toward beautifulness. Just in proportion as any one of our better feelings becomes predominant over the others, men feel that character is growing lovely, attractive, admirable. And these are only step stone words that bring you to the last one, beautiful. There is nothing so beautiful in this world as beauty of character. Applications–<\/p>\n 1. <\/strong>All the world recognises beauty in the lower grade of qualities. It is the higher moral experience that men lack a knowledge of Devotion is more beautiful than passion. The love of God in the soul is far more beautiful than any love of man can be. The qualities of religion to which we are called are supreme, not alone in importance, but in art even. They are essentially and intrinsically more admirable, more noble, more beautiful than all the lower experiences.<\/p>\n 2. <\/strong>How great is the variety of spiritual things in the Christian life! and how few things are gained! How many persons are there that are beautiful in temper? How many whose good nature is anything more than the mere product of good health? How little is the Church beautiful in its grace!<\/p>\n 3. <\/strong>The unbeautifulness of Christian life is sadly shown in me popular impression with regard to religion. Men mostly feel that religion is something that may be obligatory, but that there is nothing attractive about it. The true idea is, that a man who goes into a Christian experience, goes into a larger liberty, and goes into a larger joy.<\/p>\n 4. <\/strong>Christians should at least be as sensible to spiritual beauty as to physical. All men should love beauty in common things.<\/p>\n 5. <\/strong>God is bringing all good men toward that realm, and that indescribable experience which is hinted at in the words of Scripture. The work which is going on in us, we do not ourselves at all appreciate. (Henry Ward Beecher.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 17<\/span>. How great<\/B><\/I> is <\/B>his goodness<\/B><\/I>] In himself<\/I> and towards them<\/I>.<\/P> <\/P> And how great<\/B><\/I> is <\/B>his beauty!<\/B><\/I>] His comeliness, holiness<\/I>, and purity<\/I>, put in<\/I> and upon them.<\/P> <\/P> Corn shall make the young men cheerful<\/B><\/I>] They shall be gladdened and strengthened by plenty of food; and they shall speak aloud<\/I> of God’s mercies in their harvest home<\/I>.<\/P> <\/P> And new wine the maids.<\/B><\/I>] Who shall prepare the wine from an abundant vintage.<\/P> <\/p>\n For how great is his goodness! infinite goodness is the fountain of all that good done for this people; the prophet admires it, and suggests what is fit to be done by those that come and view those stones set up for trophies. <\/P> How great is his beauty! how wonderful the beauty of Divine Providence in all the great effects of it in Israels deliverance and salvation! <\/P> Corn shall make the young men cheerful; plentiful harvests shall make the young men cheerful in sowing, reaping, labouring in harvest work, as well as in eating the knits thereof. <\/P> And new wine the maids; such plenty of wine, that all, young and old, shall be cheered with it. <\/P> And now these are the sweet fruits of temporal salvation, but the fruits of spiritual, shadowed out by these, are much more glorious, refreshing, and worth our praise and wonder. <\/P> <\/p>\n 17. his goodness . . . hisbeauty<\/B>the goodness and beauty which Jehovah-Messiah bestows onHis people. Not as MAURERthinks, the goodness, c., of His land<\/I> or His people<\/I>(Psa 31:19<\/span> Jer 31:12<\/span>).<\/P> make . . .cheerful<\/B>literally, “make it grow.” <\/P> new wine the maids<\/B>supply,”shall make . . . to grow.” Corn<\/I> and wine<\/I>abundant indicate peace and plenty. The new wine gladdening the maidsis peculiar to this passage. It confutes those who interdict the useof wine as food. The Jews, heretofore straitened in provisionsthrough pressure of the foe, shall now have abundance to cheer, notmerely the old, but even the youths and maidens [CALVIN].<\/P><\/p>\n For how great [is] his goodness<\/strong>?…. Not of the land of Judea, as Kimchi; nor of the doctrine of the law, as the Targum; nor of the people of the Jews; but of the Messiah: and designs not his essential nor his providential goodness; but his goodness as Mediator, which he has in his heart, and has shown unto his people, in being their surety, and becoming their Saviour; in assuming their nature; bearing their sins, and obeying and suffering in their room and stead: and also that which he has in his hands for them, and communicates to them; his fulness of grace; all those spiritual blessings that are in him; the large measures of grace given at conversion; and the numerous instances of his goodness afterwards; yea, it includes glory, as well as grace:<\/p>\n and how great [is] his beauty<\/strong>? not as God, nor as man, but as Mediator; as beheld in the covenant and promises; in the Gospel and in the truths and in the ordinances of it:<\/p>\n corn shall make the young men cheerful, and new wine the maids<\/strong>; by “young men” are meant the same as in 1Jo 2:14<\/span> believers in Christ, who are lively, warm, and zealous for Christ, his cause and interest; who are active, diligent, and industrious in the discharge of duty; and are strong in Christ, and in his grace; and particularly in the grace of faith, and quit themselves like men: and by “maids” or “virgins” are meant the same; so called because of their chaste adherence to Christ; for their beauty, comeliness, and attire; and for their purity of divine worship and conversation: and the Gospel is intended by “corn” and “new wine”; which is compared to “corn”, in opposition to the chaff of human doctrines; and because it contains Christ the bread of life, and is nourishing and comfortable: and to “new wine”, not because it is a novel doctrine, for it is the everlasting Gospel ordained before the world was; but because, under the Gospel dispensation, to which this prophecy refers, it is newly and more clearly revealed; [See comments on Zec 9:15]<\/span>. The effect of which is, that it makes saints “cheerful”, fills them with joy and spiritual mirth; for it is a joyful sound: or, “shall make fruitful” d; it causes them to grow and increase, and makes them fruitful in every good word and work: or, “shall make them speak” eloquently e; or cause them to put forth the fruit of their lips, in giving thanks to God for the abundance of grace bestowed upon them: or, “shall” make “them sing” f, as others; in psalms, hymns, and spiritual songs. This new wine may be interpreted of the gifts and graces bestowed in great plenty on the day of Pentecost, both on sons and daughters, on servants and handmaids, whereby they prophesied, and saw visions, Ac 2:16<\/span> see Eph 5:18<\/span>.<\/p>\n d “germinare faciet”, Montanus; “progerminare faciet”, Burkius; “foecundabit”, Castalio; “dicitur de virginibus spiritualibus, quae sunt fructus multi evangelii”, Zech. ix. 17. Stockius, p. 654. e “Facundas faciet”, Junius Tremellius, Piscator, Tarnovius. f “Cantare faciet”, Pagninus, Drusius so Ben Melech.<\/p>\n The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, — “No one ought to judge of God’s favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God’s incredible kindness, and at his incredible beauty.” But by the last word he understands the brightness or splendor, which appears in all God’s favors and gifts. (115) <\/p>\n He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God’s blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject. <\/p>\n (115) Goodness and beauty are said to be God’s, because conferred by him. Some refer “his” to the people and others to the land. The meaning is the same, though the form of the expression would be different. As the future time is referred to, the question here may be better expressed in the future tense, — <\/p>\n For what will be his goodness! And what will be his beauty! The corn shall cause the young men to thrive, And new wine the maids. <\/p>\n But were the [ ו ] after “land” in the preceding verse to be referred to “people” in the same verse, the [ ו ] added here to “goodness” might be applied to the same antecedent: and this would be the most natural rendering,— <\/p>\n <\/p>\n 16. And save them will Jehovah their God, In that day, even as sheep, his people: Therefore consecrated stones Shall be raised as banners over their land. For how great will be their good (or prosperity!) And how great their comeliness! Corn shall cause the young men to thrive, And new wine the maids. <\/p>\n We use “they,” and “their,” when we speak of “people,” though in Hebrew the singular pronoun is used. — Ed. <\/p>\n (17) Goodness.<\/strong>Better, goodliness<\/em> (Hos. 10:11<\/span>).<\/p>\n His<\/strong> means Israels. (Comp. Num. 24:5<\/span>.)<\/p>\n Make . . . cheerful.<\/strong>Better, make to grow numerously.<\/em> For the idea, comp. Psa. 72:16<\/span>, and see also Zec. 8:5<\/span>; and for the fulfilment, the reference there to Maccabees.<\/p>\n DISCOURSE: 1254 Zec 9:17<\/span>. How great is his goodness, and how great is his beauty!<\/em><\/p>\n THE glory of Christ is manifested throughout all the Holy Scriptures. This is attested both by the Apostles and by our Lord himself [Note: Act 10:43<\/span>. <\/span>Luk 24:27<\/span>. Joh 5:39<\/span>.]. In the New Testament he shines like the sun in an unclouded atmosphere: in the Old, though generally veiled, he often bursts forth as from behind a cloud with astonishing beauty and splendour. Such a view of him is exhibited in the chapter now before us [Note: After foretelling the preservation of the Jews amidst the destruction of surrounding nations, the prophet called their attention to Christ, as their lowly but triumphant king (ver. 9.), who should redeem them by his blood (ver. 11.), be a strong hold to all who should turn unto him (ver. 12.), and save them with an everlasting salvation, (ver. 16.)]: nor could the prophet himself forbear exclaiming with wonder and admiration, How great is his goodness!&c.<\/p>\n We cannot have our minds more delightfully occupied than in contemplating,<\/p>\n I.<\/p>\n The goodness of our Lord<\/p>\n In the context he is set forth as the God of providence and grace: and, in order to behold his goodness, we must view him in both respects:<\/p>\n 1.<\/p>\n As the God of providence<\/p>\n [As all things wove created, so are they upheld and governed by him. To him we owe the preservation of our corporeal and intellectual powers. We are continually fed by his bounty, and protected by his arm. The meanest creature in the universe has abundant reason to adore him. His own people in particular may discern unnumbered instances of his goodness in his dispensations towards them. His most afflictive as well as his more pleasing dispensations afford them much occasion for gratitude and thanksgiving [Note: Psa 119:75<\/span>.].]<\/p>\n 2.<\/p>\n As a God of grace<\/p>\n [Jesus is the one fountain of spiritual blessings to his Church [Note: Eph 1:22<\/span>.]. Neither Prophets nor Apostles had any grace but from him [Note: Joh 1:16<\/span>.]. To him we must ascribe every good disposition that is in our hearts [Note: Php 2:13<\/span>. <\/span>Heb 12:2<\/span>.]. What reason then have his faithful followers to bless his name! How thankful should they be that he called them<\/em> by his grace! That he so distinguished them, not only from the fallen angels, but from multitudes of the human race! With what gratitude should they acknowledge his continued kindness! Though they have often turned back from him, he has not cast them off. Yea, rather, he has healed their backslidings and loved them freely. Surely, every blessing they receive, and every victory they gain, should fill them with admiring thoughts of his goodness [Note: 2Co 2:14<\/span>.]. Let every soul then comply with that injunction of the Psalmist [Note: Psa 145:7<\/span>.]. And, like him, repeat the wish, which a sense of his mercies must inspire [Note: Psa 107:8<\/span>; Psa 107:15<\/span>; Psa 107:21<\/span>; Psa 107:31<\/span>.].]<\/p>\n If we have just conceptions of his goodness we shall be more able to behold,<\/p>\n II.<\/p>\n His beauty<\/p>\n The world behold no beauty nor comeliness in the face of Jesus; but the saints of old saw his glory as the glory of the only-begotten of the Father 1.<\/p>\n In his divine character<\/p>\n [We cannot by searching find out the Almighty to perfection. Little do we know of the greatness of his majesty<\/em>, or the thunder of his power<\/em> [Note: Job 26:14<\/span>.]. We cannot comprehend his unsearchable wisdom<\/em>, his unspotted holiness<\/em>, his inviolable truth<\/em> and faithfulness<\/em>. We can scarcely form any idea of the inflexibility of his justice<\/em>, the extent of his mercy<\/em>, or the heights and depths of his love<\/em> [Note: Eph 3:19<\/span>.]; We know that Jesus is the brightness of his Fathers glory, and the express image of his person [Note: Heb 1:3<\/span>.]: but, when we attempt to delineate that image, we only darken counsel by words without knowledge [Note: Job 38:2<\/span>.]. His glory is more than the feeble language of mortality can express.]<\/p>\n 2.<\/p>\n In his human character<\/p>\n [Here we look at him, as the Jews at Moses when his face was veiled, and can contemplate him more easily, because he shines with a less radiant lustre. Doubtless while he lay in the manger the virtues of his mind beamed forth in his countenance. Nor is it to be wondered at that the Jewish doctors were so filled with admiration at him while he was yet a child [Note: Luk 2:46-47<\/span>.]. But principally must we view him during the course of his ministry. What marvellous compassion<\/em> did he manifest to the souls and bodies of men!<\/em> Not one applied to him for bodily or spiritual health without obtaining his request. And when many were hardened in their sins he wept over them [Note: Luk 19:41<\/span>.]; yea, he even pleaded the cause of those who mocked and reviled him on the cross [Note: Luk 23:34<\/span>.]. His zeal for God<\/em> was ardent and unremitted. It was his meat and drink to do the will of his heavenly Father; nor could any thing for one moment divert or deter him from the prosecution of his work. His meekness, patience, fortitude<\/em>, were altogether invincible. Whatever was amiable and excellent in man abounded in him [Note: Psa 45:2<\/span>.]. He was not merely virtuous, but virtue itself incarnate. Nor, though continually tried in the hottest furnace, was there found in him the smallest imperfection or alloy [Note: Joh 14:30<\/span>.].]<\/p>\n 3.<\/p>\n In his mediatorial character<\/p>\n [With what readiness did he become a surety for sinful man [Note: Psa 40:7-8<\/span>.]! What astonishing condescension did he manifest in uniting himself to our nature! How cheerfully did he go forth to meet the sufferings that were appointed for him. In the garden and on the cross, when to the eye of sense his visage was marred more than any mans, his beauty was most conspicuous to the eye of faith. His obedience unto death was the fruit of his love, and the price of our redemption. How beautiful is he now<\/em> in the eyes of those who behold his glory! And how will he be admired and glorified by all in the last day! Satan must have blinded us indeed if we be yet insensible to his charms [Note: 2Co 4:4<\/span>.]. If we be true believers, he cannot but be precious to our souls [Note: 1Pe 2:7<\/span>.].]<\/p>\n Application To those who have never yet beheld the goodness and beauty of the Lord<\/p>\n [We speak not now<\/em> to those who seek his face, and long to enjoy him; for though their sorrow endure for a night, joy will come to them in the morning. But they, who pant not after him, are miserably ignorant of his excellency. Their views of Christ are different from those of the most competent judges [Note: To the Father he is chosen and precious, 1Pe 2:4<\/span>; to the angels, the subject of their praise, Rev 5:11-12<\/span>; to saints of old, an object of great desire, Hag 2:7<\/span>. Joh 8:56<\/span>; to all pious men at this time, their supreme good, Php 3:7-8<\/span>.], and different from what they will shortly be in the eternal world. Let such persons diligently consider the Saviours character, and cry to God for that spirit whose office it is to reveal Christ unto us. Then shall they both see the King in his beauty, and be changed into his image [Note: Isa 33:17<\/span>. 2Co 3:18<\/span>.].]<\/p>\n 2.<\/p>\n To those whose eyes have been opened to behold him<\/p>\n [Let your meditations of him be more sweet and frequent. However much you know of him, there are unsearchable depths unfathomed. Let your determination therefore accord with that of David [Note: Psa 27:4<\/span>.]. View him as appointing your trials, and dispensing your mercies. Consider him as the fountain from whence you are to have supplies of grace. Look to him as the example which you are continually to follow. Above all, rely on him as expiating your guilt, and interceding for you. Thus will you glory in him as your friend and your beloved; and at last will see him as he is, and be like him for ever.]<\/p>\n<\/p>\n REFLECTIONS.<\/p>\n<\/p>\n Blessed Lord Jesus! was it said in the opening of this Chapter, that the eyes of man, as of all the tribes of Israel, shall be toward the Lord; so let mine eyes fix themselves eternally on thee, and feast themselves in endless rapture on thee; a sight most lovely, and most completely satisfying! Like the Old Testament saints, who beheld thy day at a distance, and rejoiced and were glad; and like New Testament believers, who never cease beholding thee, with joy unspeakable, and full of glory; so would mine eyes look unto the Lord my God, until he hath answered all my longings, and desires after him. And whilst thou art calling home thy sons from far, and thy daughters from the ends of the earth; and Zion is rejoicing greatly at the coming of her meek and lowly Saviour; do thou, blessed Lord, carry on and fulfil all those gracious promises concerning thy kingdom of grace in every heart. Almighty Father! do thou remember thine everlasting covenant, and send forth by the blood of it the prisoners of hope out of the pit wherein is no water. Oh! let all grace abound, and cause the travail of the Redeemer’s soul, to be abundantly satisfied in the multitude of redeemed children, born to our God. Yea, let every heart be satisfied with his beauty, and every tongue sing praise to his goodness, until all the ransomed sons and daughters of Zion, shall return with songs of salvation to God and, the Lamb.<\/p>\n Zec 9:17 For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids.<\/p>\n Ver. 17. For how great is his goodness<\/strong> ] He shuts up all with this sweet epiphonema or exclamation, admiring the singular goodness of God to his people in all the former particulars; and yet promising them abundance of outward necessaries, even to an honest affluence; they should have store of corn and wine; so much as should make them succulent and vigorous, full of sap and good humours, provided, that first they content not themselves with the natural use of the creature, but taste how good the Lord is, and next, that they put this promise into suit by their prayers, as Zec 10:1<\/span> .<\/p>\n cheerful = flourish. <\/p>\n new wine. Hebrew. tirosh. App-27. <\/p>\n how great is his goodness: Psa 31:19, Psa 36:7, Psa 86:5, Psa 86:15, Psa 145:7, Isa 63:7, Isa 63:15, Joh 3:16, Rom 5:8, Rom 5:20, Eph 1:7, Eph 1:8, Eph 2:4, Eph 2:5, Eph 3:18, Eph 3:19, Tit 3:4-7, 1Jo 4:8-11 <\/p>\n how great is his beauty: Exo 15:11, Psa 45:2, Psa 50:2, Psa 90:17, Son 5:10, Isa 33:17, Joh 1:14, 2Co 4:4-6, Rev 5:12-14 <\/p>\n corn: Isa 62:8, Isa 62:9, Isa 65:13, Isa 65:14, Hos 2:21, Hos 2:22, Joe 2:26, Joe 3:18, Amo 8:11-14, Amo 9:13, Amo 9:14, Eph 5:18, Eph 5:19 <\/p>\n cheerful: or, grow, or, speak, Son 7:9 <\/p>\n Reciprocal: Gen 27:28 – plenty Exo 33:19 – all my goodness Num 6:20 – and after Num 15:5 – General Deu 26:11 – rejoice 1Ki 8:66 – joyful 1Ki 10:7 – I believed 2Ch 6:41 – thy saints 2Ch 9:6 – the one half Psa 25:13 – dwell at ease Psa 34:8 – Lord Psa 36:8 – abundantly Psa 65:13 – pastures Psa 90:14 – satisfy Psa 148:12 – young men Psa 148:13 – for his name Son 1:16 – thou art Son 5:15 – as Lebanon Isa 4:2 – beautiful and glorious Isa 9:17 – have no joy Isa 25:6 – make Jer 33:11 – the voice of them Amo 8:13 – General Zec 9:15 – shall drink Zec 10:7 – and their Mat 17:4 – it is Mat 26:29 – until Mar 14:25 – new Luk 22:18 – the fruit Act 2:13 – These 1Pe 2:3 – General 1Jo 2:13 – young<\/p>\n Zec 9:17. Corn and wine were products of a fertile field that has been left undisturbed while the owners were cultivating it. During the captivity the land could not be cultivated by the people of Israel and hence it lay idle through that period.<\/p>\n Zec 9:17. How great is his goodness Infinite goodness is the fountain of all the good done for his people. And how great is his beauty How wonderful is the beauty of divine providence in Israels deliverance and salvation. Corn shall make the young men cheerful Plentiful harvests shall make the young men cheerful in sowing, reaping, and partaking of the fruits thereof. And new wine the maids There shall be such plenty of wine that all, young and old, shall be cheered with it. Or rather, new wine is put here for the grapes which make it, as bread is frequently put for bread- corn, and then the sense will be, that the young men, employed in bringing in the harvest, should rejoice at seeing the great plenty of it, and the young women, occupied in gathering the grapes, should be as cheerful on account of the plenty of the vintage: or that, by the divine blessing, both those who reaped the corn, and those who gathered in the vintage, should thrive and be happy in their respective occupations. <\/p>\n The Israelites would be very attractive then. They would all enjoy plenty of the best food and drink; they would prosper having an abundance of all that human beings need.<\/p>\n An amillennial view that illustrates spiritual, as contrasted with literal, interpretation follows.<\/p>\n "The citizens of Christ’s kingdom as well as God’s ancient people are a landed people. Hebrews 3, 5 make this clear, affirming the believer’s landedness in the gospel-’at-homeness in Christ.’ Today, the fruit of the land that causes its citizens to flourish is the fruit of salvation." [Note: McComiskey, p. 1174.] <\/span><\/p>\n For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids. 17. his goodness his beauty ] i.e. either Israel’s ( their prosperity, R. V. margin), as thus delivered and honoured by God (comp. Hos 14:6), or God’s, the exclamation being drawn … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23027","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23027","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23027"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23027\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23027"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23027"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23027"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The goodness of our Lord. In the context He is set forth as the God of providence and of grace. And in order to behold His goodness we must view Him in both respects.<\/p>\n
II. <\/strong>His beauty. The world beholds no beauty nor comeliness in the face of Jesus. But the saints of old saw His glory as the glory of the only-begotten of the Father. This we also may see if we survey Him–<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
THE GLORY OF CHRIST<\/strong><\/p>\n
This we also may see, if we survey him,<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"