Exercitation 13

Other Testimonies proving the Messiah to be come. Hagg. 2, 3, 4, 5, 6, 7, 8, 9. Mal. 3:1, 2. State of the People at the building of the Second Temple. In the dayes of Darius Hystaspes, not Nothus. The House treated of by Haggai the second House. Proved against Abarbinel. The Glory promised to this House. Brief summary of the Glory of Solomons Temple. Its Projection; Magnificence. Treasure spent about it. Number of Workmen employed in it. Ornaments. Worship. Second Temple compared with it. Pretensions of the Rabbins about its Greatness, and Duration; removed. What was the Glory promised to the second House. Opinion of the Jews. The Promise of it not conditional. The meaning of [in non-Latin alphabet] in the Text. Evasions of Abarbinel, Kimchi and Aben Ezra examined. Their Opinion of the Glory promised to the second House. Of the greatness of it. Things wanting in it by their own confession. The Glory of this House not in the dayes of the Hasmonaeans, or Herodians. Not in its continuance. Circumstances proving the true Messiah to be the Glory. Anomalous Construction of the Words removed. Mal. 3:1. explained. Confession of the antient Jews.

We shall now proceed to other Testimonies of the same evidence and importance with the foregoing. The end of calling and separating the people of the Jews, from the rest of the world, the forming of them into a Nation, and the setting up of a Political State and Rule among them, being solely, as we have declared, to bring forth the promised Messiah by them, and to shadow out his Spiritual Kingdom: it was necessary that he should come before their utter desolation, and final rejection from that state and condition, which also he did according to the promise and prediction before insisted on and explained. The same was the end of their Ecclesiastical, or Church-State, with all the Religious Worship that was instituted therein. While that also therefore continued and was accepted of God in the place of his own appointment, he was to be brought forth and to accomplish his work in the world. This also in sundry places of the Old Testament is foretold, one or two of the most eminent of them we shall consider, and manifest from them, that the true Messiah is long since come, and exhibited to the world, according to the Promise given of old to that purpose. The first we shall fix upon, is that of Haggai, Chap. 2. v. 3, 4, 6, 7, 8, 9. whereunto we shall add Mal. 3:1. The words of the former place are, Who is left among you, that saw this house in her first Glory, and how do you see it now? Is it not in your eyes in comparison of it as nothing? Thus says the Lord of Hosts, Yet once it is a little while, and I will shake the Heavens and the Earth, and the Sea; and the dry Land, and I will shake all Nations, and the desire of all Nations shall come: And I will fill this House with Glory, says the Lord of Hosts. The Silver is mine, and the Gold is mine, says the Lord of Hosts, and the Glory of this latter House, shall be greater than the former, says the Lord of Hosts: And in this place will I give peace, says the Lord of Hosts. Those of the latter are, Behold, I will send my Messenger, and he shall prepare the way before me, and the Lord whom I seek shall suddenly come to his Temple, even the Messenger of the Covenant, whom you delight in, Behold he shall come, says the Lord of Hosts. Both to the same purpose.

The occasion of the former words must be enquired after, from the story of the times in Ezra, and the whole discourse of the Prophet in that place. The people returning from their captivity with Zerubbabel in the days of Cyrus had laid the foundation of the Temple; but having begun their work, great opposition was made against it, and great discouragements they met withal, as it will fall out with all men that engage in the work of God in any generation. The Kings of Persia who first encouraged them to this work, and countenanced them in it (Ezra 1:7, 8, 9), being possessed with false reports and slanders, as is usual also in such cases, at first began to withdraw their assistance, as it should seem in the days of Cyrus himself (Ezra 4:5). And at length expressly forbad their proceedings, causing the whole work to cease by force and power (v. 23). Besides this outward opposition, they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure, so as to answer the beauty and glory of their former House builded by Solomon. Hence the Elders of the people who had seen the former House in its glory, wept with a loud voice when they saw the foundations of this laid (Ezra 4:12, 13), as fore-seeing how much the splendor and beauty of their worship would be eclipsed and impaired: for as the measures of the fabric itself assigned to it by Cyrus (Ezra 6:3) did no way answer Solomon's structure, so for the ornaments of it wherein its magnificence did principally consist, they had no means or ability to make any provision of them. Being therefore thus hindered, and discouraged, the work ceased wholly from the end of Cyrus' reign, to the second year of Darius Hystiages. For there is no reason to suppose that this intercision of the work continued to the reign of Darius Nothus: between the first year of the whole empire of Cyrus, to the second of Darius Nothus, there were no less than a hundred years as we shall afterwards declare. Now it is evident in Ezra, that Zerubbabel and Joshua, who began the work in the reign of Cyrus, were alive, and carried it on in the days of Darius. And it is scarcely credible, that they who it may be were none of the youngest men, when they first returned to Jerusalem, should live there a hundred years, and then return to the work again. Outward force and opposition then they were delivered from, in the second year of Darius Hystiages. But their discouragements from their poverty and disability still continued. This the Prophet intimates, v. 4: Who is there left among you, who saw this House in its first glory, and what do you now see it? Is it not as nothing in your eyes? There is no necessity of reading the words with a supposition; as Scaliger contends, if there were any among you who had seen. For it is much more likely, that some who had seen the former House of Solomon, and wept at the laying of the foundation of this in the days of Cyrus, should now see the carrying of it on in the second year of Darius Hystiages, that is about ten or twelve years after, than that those who began the work in the reign of Cyrus, should live to perfect it in the second year of Darius Nothus a hundred years after. However it is evident that the old discouragement was still pressing upon them. The former House was glorious and magnificent, famous and renowned in the world: and full of comfort to them, from the visible pledges of the presence of God that were therein. To remove this discouragement, and to support them under it, the Lord by this Prophet makes them a promise, that whatever the straitness and poverty of the house were which they undertook to build: however short it came of the glory of that of old, yet from what he himself would do, he would render that House far more glorious than the former; namely, by doing that in it, for which both it and the former were instituted and erected. Says he, [in non-Latin alphabet], The glory of this latter house, shall be great above that of the former. To clear our argument intended from these words we must consider (1.) what was this latter House we spoke of: (2.) wherein the glory of it did consist.

First, we are to enquire what House it is whereof the Prophet speaks, now this is most evident in the context. This House, says he, v. 4, that your eyes look upon, and which you so much despise in comparison of the former. And v. 8: I will fill, says the Lord, [in non-Latin alphabet], this House which you are now finishing, with glory. And v. 9 it is called [in non-Latin alphabet], this latter House. The Prophet does as it were point to it with his finger: this House that you and I are looking upon, this House which is so contemptible in your eyes, in comparison with that of Solomon which you have either seen or read of, this House shall be filled with glory. It is true, this Temple was three hundred years after re-edified by Herod in the eighteenth year of his reign; which yet hindered not, but that it was still the same Temple. For this first structure was never destroyed, nor the materials of it at once taken down. But notwithstanding the reparation of it by Herod, it still continued the one and the same House, though much enlarged and beautified by him. And therefore the Jews in the days of our Savior, overlooked as it were the re-edification of the Temple by Herod, and affirm, that that House which then stood, was forty six years in building (John 2:20), as they supposed it to have been upon the first return from captivity; when the whole work and building of Herod was finished within the space of eight years. The Targum also of Jonathan, Aben Ezra, and Kimchi and others interpret the words of that House which was then building by Zerubbabel and Joshua, nor do any of the ancient Jews dissent.

Abarbinel one of their great Masters, and Chief among them who invent pretences to their impenitences and unbelief, in his Comment on this place, after he has endeavoured his utmost against the interpretations of the Christians, and made use of the reasonings of former Expositors, to apply the whole Prophecy to the second House, at least as it was restored by Herod, at length refers all that is spoken of the House here, to a third Temple prophesied as he fancieth, by Ezekiel, to be built in the days of the Messiah; because he saw, that if the second House was intended, it would be hard to avoid the coming of the Messiah, while that House stood and continued. But we need not insist long in the removal of this fond imagination. For (1.) It is contrary to express re-doubled affirmations in the Text before insisted on. (2.) To the whole design of the Context and Prophecy, which is expressly to encourage the Jews to the building of that House, which seemed so contemptible in the eyes of some of them. (3.) To the repetition of this Prophecy (Malachi 3:1), where the second Temple is evidently expressed. (4.) To the Prophecy of Ezekiel, wherein a spiritual and not a material Temple is delineated, as we shall elsewhere demonstrate. (5.) To the time assigned to the glorifying of the House spoken of; [in non-Latin alphabet], yet a little while, which in no sense can be applied to a Temple to be built longer afterwards than that Nation had been a people. From the Call of Abraham, to the giving of this Promise, there had passed about fourteen hundred and ten years; and it is now above two thousand years since this Prophecy; which in what sense it can be called, a little while is hard to imagine.

This then is the sense that Abarbinel would put on these words, It is yet a little while, and I will fill this House with Glory; that is, a very great while hence, longer hence than you have been a people in the world; I will cause another House to be built. (6.) To the Targum, and all the ancient Masters among the Jews themselves. (7.) To its self, for it is by his own confession promised, that the Messiah should come to the Temple, that is promised to be filled with Glory: but the other Third Temple that he fancies, is as he said, to be built by himself; so as he cannot be said to come to it. So that this evasion will not yield the least relief to their obstinacy and unbelief. It is evidently the second Temple built by Zerubbabel, whose Glory is here foretold.

The glory promised to this house, is nextly to be considered. This is expressed absolutely, v. 7. I will fill this House with Glory: and comparatively, with reference to the Temple of Solomon, which some of them had seen, v. 9. The Glory of this latter House, shall be greater than of the former. To understand aright this Promise, we must reflect a little upon the glory of the first House, which the glory of this second was to excel. It would not answer our present design, to digress to a particular description of Solomon's Temple: it is also done by others with great judgment, diligence, and accuracy. I shall therefore only give a brief account of some of the heads of its excellency, which our present argument does require.

First then, It was very glorious in its principal Architect, which was God himself. He contrived the whole fabric, and disposed of all the parts of it, in their order. For when David delivered to Solomon the pattern of the House, and the whole worship of it, he tells him, All these things the Lord made me understand in writing, by his hand upon me, even all the work of this pattern (1 Chronicles, Chapter 25:19). God gave him the whole in writing; that is, divinely and immediately inspired him by his holy Spirit to set down the frame of the House, and all the concernments of it, according to his own appointment and disposal. This rendered the House glorious, as answering the wisdom of him by whom it was contrived. And herein it had the advantage above all the fabrics that ever was on the Earth; and in particular, the Second Temple, whose builders had no such idea of their work given them by inspiration.

Secondly, It was glorious in the greatness, state, and magnificence of the fabric itself. Such a building it was as was never paralleled in the world; which sundry considerations will make evident to us; as,

First, The design of Solomon, the wisest and richest King that ever was in this world, in the building of it. When he undertook the work, and sent to Hiram King of Tyre for his assistance, he tells him, that the House which he was to build was to be great, because their God was great above all Gods (2 Chronicles 2:5). Nay, says he, The House which I am about to build, shall be wonderful and great. No doubt, but he designed the structure magnificent to the utmost, that his wisdom and wealth would extend to. And what shall he do that comes after the King? What shall any of the sons of men think to contrive and erect, to enlarge that in glory, wherein Solomon laid out his utmost. There can doubtless be no greater fondness, than to imagine that it could in any measure be equalled by what was done afterwards by Zerubbabel, or Herod.

Secondly, The vast and unspeakable sums of treasure which were expended in the building and adorning of it. I know there is some difference among learned men, about reducing the Hebrew signatures of moneys to our present account. But let the estimate be as low, as by any can reasonably be imagined, setting aside what Solomon expended of his own revenue and getting; the provision left by David towards the work, of an hundred thousand talents of Gold, and a thousand thousand talents of Silver; besides brass and iron without weight, with timber and stone (1 Chronicles 22:14), does far exceed all the treasures that the greatest part, if not all the Kings of the Earth, are at this day possessed of. For on the ordinary computation and balance of coins, the gold amounted to 450000000. l. and the silver to 3750000000. l. besides what was dedicated by his Princes, and out of his peculiar treasure. He that would be satisfied, what immense sums of his own Solomon added to all this, may consult Villalpandus on this subject. And what might be the product of this expense, wisely managed, is not easy to be conceived. It seems to me, that the whole revenue of Herod was scarce able to find bread for Solomon's workmen; so unlikely is it, that his fabric should be equal to that other. It was surely a glorious House that all this charge was expended about.

§ 9 Thirdly, it appears farther from the number of workmen employed in the structure. We need not greaten this number out of conjectures with Villalpandus, who reckons above four hundred thousand; seeing there is evident mention in the Scripture of an hundred and fourscore and three thousand and six hundred. Besides the Tyrians that were hired, who by their wages seem also to have been a great number (2 Chronicles 2:10). That is, there was an hundred and fifty three thousand and six hundred strangers of the posterity of the Canaanites (2 Chronicles 2:17, 18); and thirty thousand Israelites (1 Kings 5:13). Neither was all this multitude engaged in this work for a few days or months, but full seven years (1 Kings 6:38). And therein, as Josephus observes, the speed of the work was almost as admirable as its magnificence. And what a glorious structure might be raised by such numbers of men, in such a space of time, when nothing was wanting to them, which by the immense treasures before mentioned, could be procured, may easily be conceived. It does not appear that the whole number of the people, rich and poor, who were gathered together under Zerubbabel after the return from the Captivity, did equal the numbers of Solomon's builders; so that they were not like to erect a fabric, answerable to what he effected: nor can it be imagined, that Herod employed so many in the whole work, as Solomon had to oversee his labourers.

§ 10 We may add hereunto, what is recorded concerning the adorning of this house: not to mention the pillars of brass with their chapiters, whose magnificence was wonderful, and workmanship inimitable; the molten sea, with the oxen, and the like ornaments innumerable. If we do but consider, that the whole house, upon the vaulting and ceiling with cedar, was overlaid with pure beaten gold, how glorious must it need be rendered to the thoughts of every man, who remembers the greatness of the structure. In especial those utensils of the sanctuary, the ark, oracle, mercy-seat, and cherubims that represented the presence of God, what tongue can represent their beauty and glory? In the second house there was little of all these; and for the things of most cost and charge nothing at all. Nor did the riches of this house consist only in the solid parts of the fabric, but in those vast treasures of silver and gold with other precious things, which being dedicated to the service of God, were laid up therein; for besides what was consecrated by himself and his princes, Solomon brought in all the things which David his father had dedicated (2 Chronicles 5:7). And put them among the treasures of the house of God. And although I do not think with some, that the whole sums of money before mentioned, were herein included, because it was dedicated by David; for so also was his brass and iron and timber: it is all to be expended about, or used in the building of the house itself; yet I cannot but judge, that those treasures were exceeding great, and such as the poverty and confusion of the people, under the second temple, never allowed them to do any thing that was answerable to it.

Lastly, the glory of the worship of this temple consummated its beauty. Now § 11 this was principally founded in the glorious entrance of [in non-Latin alphabet], or divine presence into it, upon its consecration by the prayer of Solomon. Hereof God gave a double pledge. First, the falling down of the fire from heaven to consume the first offerings, and to leave a fire to be kept alive perpetually upon the altar, a type of the effectual operation of the Holy Ghost, making all our sacrifices acceptable to God. And this the Jews expressly confess to have been wanting in the second temple (2 Chronicles 7:1). Secondly, the glory of the Lord, as a cloud filling the whole house, and resting upon it (v. 2, 3). This foundation being laid, and attended with a sacrifice of many thousands of cattle, the whole worship was gloriously carried on, according to the institution revealed to David by the Spirit of God. And the better to enable them to a right performance hereof, some of the chief ministers, as Heman, Ethan and Jeduthan were themselves inspired with the Spirit of Prophecy. So that plainly here we had the utmost glory, that a worldly sanctuary and carnal ordinances could extend to.

Having taken this brief view of the glory of Solomon's temple, we may now enquire § 12 after what that glory was, which was promised to this second house, concerning which the prophet affirms expressly, that it shall excel all the glory which on any account belonged to the first. And first we shall consider the apprehension of the Jews in this matter. First, some of them plainly insinuate, that this whole promise was conditional, and depended upon the obedience of the people, wherein they failing, it is no wonder if the promise was never accomplished. Thus Abarbinel would have the prophet speak to them, [in non-Latin alphabet]; if your works be right in the observation of the law. And to this end, Kimchi after Aben Ezra, gives us a new connection of the words: for that expression, v. 4, Be strong all you people of the land, [in non-Latin alphabet], and work, he carries on to the beginning of the next verse; [in non-Latin alphabet], and work; it coheres in sense with the following verse, or this word, if you do the work that I covenanted with you; and so leaps over those words in the end of v. 4, and whereon the whole fifth verse does evidently depend: For I am with you, says the Lord of Hosts. And these following words, so my Spirit remains among you, he interprets for a promise depending upon the same condition; if you do the word that I covenanted with you, that is, observe the law; [in non-Latin alphabet]. But after they sinned, and observed not the law, the Holy Ghost, and prophecy ceased from among them in the days of Zachariah and Malachi. And to the same purpose Abarbinel, [in non-Latin alphabet], the glorious presence, prophecy, and the rest of the holy things that were then wanting, should return to them, if their ways were right and good. And in this fancy they all agree.

But this wresting of the Text is evident. There is no condition intimated in the § 13 words, but rather the contrary; God promising to be with them, as he was in the days of their coming out of the Land of Aegypt, wherein the work that he wrought for them, depended not on their Obedience, but was a mere effect of his own faithfulness, as he often declares. And those words [〈 in non-Latin alphabet 〉], and my Spirit standing, abiding, or remaining, in the midst of you, among you, is no Promise of any thing that was future; but a declaration of the presence of God by his Spirit then among them, to carry them through all difficulties and discouragements that they had met withal. And this is evident from the Inference that is made thereon, [〈 in non-Latin alphabet 〉], fear you not. For as the presence of God with them by his Spirit and power, was their great encouragement; so a Promise of any thing that was future, was not suited to that purpose. And hence the Targum of Jonathan, supposing the Spirit of Prophesie to be intended, referreth the words to the Prophets that were then among them, who instructed them in the Will of God. But by the Spirit, nothing is there intended, but the efficacious working of the Providence of God, in their Protection, as it is explained (Zechariah 4:6): Not by Might, nor by Power, but by my Spirit, says the Lord of Hosts. And the trajection of the words invented by Kimchi, is a bold corruption of the Text, and contrary to the whole design of the Prophets message to the people. His business was to encourage them to go on with the building of the Temple: to this end, he bids them be strong and do their work, [〈 in non-Latin alphabet 〉], says Rabbi Levi: Work on this building; carry on this Fabrick. [〈 in non-Latin alphabet 〉], says Jonathan, fall to your labor, and thereunto he adds the encouragement from the presence of God, who was powerfully present with them by his Spirit, as in the days that he brought them out of the Land of Aegypt.

§ 14 This Evasion being of no use; something more satisfactory must be enquired after; something wherein the glory of the latter House must excel that of the former. That they may not be utterly silent, the Masters of the present Judaical Infidelity fix upon two things, which they would persuade us this Glory might consist in: First, They say the Structure itself, either as built by Zerubbabel; or at least, as restored by Herod, was Higher, as more capacious than that built by Solomon; and the glory of it was increased by the great riches of the Nations, that were brought into it, in the days of the Hasmonaeans, and of Herod, when that was accomplished, which was here foretold, that the riches of the Nation, should come to that House. So Kimchi, I will shake, this is an Allegorical Expression, says he, of the great glory and good, that God would bring to Israel in the days of the second Temple; and when was this? [〈 in non-Latin alphabet 〉]; it was in the days of the Hasmonaeans; [〈 in non-Latin alphabet 〉]; or in the time of Herod: for which he refers us to the Book of Joseph Ben. Gorion, the Plagiary of the time of Josephus. And this also is repeated by Jarchi and Abarbinel, for the Glory of the House itself. The same man tells us, that his Masters of blessed Memory were divided; some referring it to the time of the standing of the second House, of which afterwards. Some to its greatness: and for its greatness he informs us. The second House, [〈 in non-Latin alphabet 〉], in the Structure of it, was great: as it is written in the words of our Rabbins of blessed memory, and in the Book of Joseph Ben Gorion, namely, that there was no building in the whole world, to be compared with that Structure which Herod built for beauty and excellency.

But there are not many of this opinion, and those that pretend themselves so to be, speak contrary to their own science and conscience. They know well enough, that the latter Temple was in nothing to be compared to the former. And this Abarbinel acknowledges in the entrance of his exposition of this prophecy, affirming that the people were troubled at the remembrance of the House built by Solomon, which was great and high, filled with multitudes of vessels of pure gold and precious stones: whereas that which they were building, was small, according to the command of the King of Persia; and without treasure, because of the poverty of the people: and though this House was built higher by Herod; yet it was not at all enlarged by him but erected precisely on the old foundation. But not to enter at present into consideration of the measures of the former structure: Let the latter Temple be thought as wide and long as the former, and some cubits higher, does this presently give it a greater glory than the other? A glory so much greater, as to be thus eminently promised and intimated to be brought in with the shaking of heaven, and earth, sea, and dry land? Can any thing more fondly be imagined? It were endless to reckon up the particular instances wherein it came short of the glory of the first House. Let but the heads of the beauty and magnificence thereof above recounted be run over, and this will quickly appear. In a word, notwithstanding the imaginary greatness pretended, it had not the hundredth part of the glory of Solomon's House, which also these masters on all occasions acknowledge: for besides all the golden glorious vessels and ornaments of it, besides all the treasures disposed in it, besides sundry of the most magnificent parts of the building itself, they generally acknowledge that there were five things wanting in the last, wherein the principal glory of the first House consisted. These are diversely reckoned up by them, but in general they all agree about them; and they are given us by the Author of Aruch in the root [〈 in non-Latin alphabet 〉] in this order: [〈 in non-Latin alphabet 〉], the Ark propitiatory and Cherubins, one; that is, the whole furniture of the Sanctuary. [〈 in non-Latin alphabet 〉], the divine majesty or presence, the second: It entered not into the House in that glorious and solemn manner, that it did into the Temple of Solomon. [〈 in non-Latin alphabet 〉], the Holy Ghost which is prophecy, the third; all prophesies ceasing under that House, from the days of Malachi to John Baptist. [〈 in non-Latin alphabet 〉], Urim and Thummim, the fourth thing. [〈 in non-Latin alphabet 〉]; fire from heaven, to kindle the everlasting fire on the Altar, the fifth thing. They that acknowledge all these things to have been wanting in the second Temple, as the Jews generally do, and the Talmud in [〈 in non-Latin alphabet 〉], Chap. 5. expressly, cannot well compare the glory of it, with the glory of that Temple wherein they were, and whereof they were indeed the chiefest glory and the most eminent pledges of the presence of God therein.

The pretence about the glory of this House from the riches of the Hasmonaeans and Herod is no less vain. That which among the Hasmonaeans had the greatest appearance of glory was their High Priest (who also came irregularly to that office) assuming the royal power and titles. But this as themselves confess, was a sinful disorder; and their whole race was quickly extirpated for Herod the great; it is well they are on this occasion reconciled to him, whom elsewhere they execrate as an usurper, cruel tyrant, and slave to the Romans, all which he was indeed. Little glory came to the Temple by his rule and sovereignty. Besides, during his reign and the rule of the remainder of his race, the High Priests were thrust in and out, at the pleasures of brutish tyrants; no order in their succession, no beauty in their worship being observed, or sought after. Hence comparing the number of High Priests under the Second Temple, with that of them under the first, which it trebly surmounts, they apply to it that of Solomon, because of the wickedness of the people, the rulers are many. To seek for the glory mentioned among these things and persons is assuredly vain.

Therefore others of these masters, waving these empty pretences, would have the glory of this second House to consist in its duration. So R. Jonathan in Bereshith Rabba, Jarchi on this place, and Kimchi whose opinion is repeated by Abarbinel. Kimchi tells us that their masters are divided in this matter; and Jarchi that it was Raf and Samuel that were the authors of this different opinion; one affirming that the glory of this House consisted in its greatness, the other in its duration; and their dispute in this matter is in Perek Kama: of Baba Bathra. [〈 in non-Latin alphabet 〉], The first House, says he, continued four hundred and ten years, the second four hundred and twenty: this is their account, though in truth, it continued longer, as did the first House also. But is this the glory promised? What was the condition of that House in those ten years, and almost half ten times ten years before? The whole nation during this space of time was shattered and wasted with oppressions, seditions, and miseries inexpressible; and the House itself made a den of thieves; and for the greatest part of the ten years they boast of, was filled with cruel bloodshed and daily murders. And is it likely that a mere duration in that season, wherein for what it was put to, it was abhorred of God, and all good men; should in this prediction of its state, deserve that prophetical eulogy of obtaining more glory than the House of Solomon was ever made partaker of? There is then nothing more evident, than that these inventions are evasions of men who diligently endeavour to hide themselves from light and truth; not in the least answering either the letter of the prophecy, or the intention of him that gave it.

It remaineth then, that we enquire from the Text, what is the true glory promised to this House wherein it was to have the preheminence above the former: now this is expresly said, to be the coming to it of the desire of all Nations. The desire of all Nations shall come, and I will fill this House with glory; and the glory of this latter House shall be greater then that of the former. This is directly affirmed to be the glory promised, and nothing else is in the least intimated wherein it should consist. And there are three circumstances of this glory expressed in the Text. (1.) The way whereby it should be brought in: I will shake the Heavens, and the Earth, and the Sea, and the dry Land: and I will shake all Nations. Secondly, the season wherein this was to be done: Yet once it is a little while. Thirdly, the event of it: and in this place will I give peace, says the Lord of Hosts: all which are severally to be considered, and the intendment of the Holy Ghost in them vindicated from the objections of the Jews.

The first thing we are to enquire after, is the glory itself that is promised in these words, [in non-Latin alphabet]; and the desire of all Nations shall come. The Jews by these words generally understand the desirable things of the Nations, their Silver and Gold, which above all things are to them most desirable. These, they say, the Nations being shaken, did bring to the Temple, and therein the glory of it did consist. Herein all their Expositors on this place, Jarchi, Aben Ezra, Kimchi, and others of them whose judgements are repeated by Abarbinel do agree. Aben Ezra briefly, The Nations shall be shaken, [in non-Latin alphabet], and shall bring gifts to my house, [in non-Latin alphabet]; and they shall bring the Treasures of Gold and Silver, says Jarchi, as it is recorded in the Book of Joseph Ben Gorion. Kimchi to the same purpose somewhat largely, [in non-Latin alphabet]; As if it had been said, they shall bring in their hands all desirable things that are found in their Lands: Vessels of Silver and of Gold, Garments and pretious stones; and this, as I said, is their general sense.

But First, it is directly contrary to the Context: for it is the plain design of the Holy Ghost to take of the thoughts of the people from that kind of glory, which consisted in coacervation of ornaments of Silver and Gold, which being all of them alwayes in his power, he could at that time have furnished them withall, but that he would have them look for another glory. Secondly, it is perfectly false as to the event; for when was there such an outward shaking of all Nations under the second Temple, as that thereon they brought their Silver and Gold to it, and that in such abundance, as to render it more rich and glorious, then the House of Solomon: so to wrest the words, is plainly to averr, that the Promise was never fulfilled. For nothing can be more ridiculous, then to make a comparison between the riches and treasures of Solomon's Temple, and those which at any time, were laid up in the second Temple. Besides, what was so, it was but gifts and oblations of the people of the Jews, which the Nations sometimes took away, but never brought any thing to it. And therefore themselves which use this evasion, dare not place the excelling glory of this House herein, though the Text do plainly affirm, that it does consist in what these words intend, but turn to other imaginations of largness and duration.

Thirdly, open force is offered to the words themselves; for they are not [in non-Latin alphabet], and all Nations shall bring their desirable things, but [in non-Latin alphabet], the desire of all Nations shall come. So woful is the condition of men, rebelling against light, that they care not into what perplexities they run themselves, so they may avoid it. Abarbinel having repeated all these Expositions, and seeing, no doubt, that they would not endure a tolerable Examination, would have the desire of all Nations to be Jerusalem; because they should all come up to War against it, with a desire to take it in the dayes of the third Temple, which, he fancieth to be here intended. There are scarce more words, then Monsters in this Subterfuge. It may suffice for its removal, that we have already demonstrated, that his figment of a third Temple, is devoid of any pretence to cover it from open shame.

§ 19 We say then, that these words contain a Prophecy of the Messiah, and of the real glory that should accrue to the second Temple, by his coming to it, while it was yet standing. This is the importance of the words, [in non-Latin alphabet], The LXX. give us a corrupt interpretation of the words, [in non-Latin alphabet], and choice things of all Nations shall come: in which error they are followed both by the Syriac and Arabic Translators. [in non-Latin alphabet] does in nothing answer to [in non-Latin alphabet], the word here used by the Prophets, and retained by Jonathan in the Chaldee Targum; who indeed is not unfaithful in places relating to the Messiah, so as to exclude him; although he pervert the true meaning of many of them. The Vulgar Latin has rightly to the sense rendered these words; Et veniet desideratus cunctis gentibus; and he shall come who is the desired of all Nations. [in non-Latin alphabet] from [in non-Latin alphabet], is properly desiderium, desire; but is no where used in the Scripture, but for a thing, or person desired, or desirable, loved, valued, or valuable: as is [in non-Latin alphabet] also. Daniel 9:23, chapter 10:11, chapter 11:8, 43, Genesis 27:15, Ezekiel 23:6, Amos 5:11, Jeremiah 3:19, Isaiah 2:16. This I say, is the constant use of the words, to denote the person or thing that is desired, or desirable: and it being said here emphatically, that this desire shall come; nothing but a desired, or desirable person can be intended thereby. And this was no other but the Messiah, the bringing of whom into the world was the end of the building of that Temple; and of the whole worship performed therein: and therefore by his coming to it; it had the complement of its glory. The promise of him of old to Abraham was, that in him all the Nations of the Earth should be blessed. Until his coming they were generally to be left to walk in their own ways; and in the issue everlastingly to perish, by him were they to be relieved; and so is rightly called their desire, or he that de jure, ought to be desirable above all things to them, the desire of all Nations, and he to whom the gathering of the people should be, that is the Shilo, are one and the same. It is true, being filled with blindness and ignorance, the ages past before his coming had de facto, and actively no desire after him; but as there was a secret groaning and tendency in the whole nature of things after his production; so he, when he came, who was alone to be desired by them, was actually received and embraced, as the full accomplishment of their desires. That then, wherein all their blessedness and deliverance were laid up, may be properly called their desire, because containing all things truly desirable, and because like desire fulfilled, it was perfectly satisfactory to them when enjoyed.

The only difficulty in the interpretation of these words, lies in their unusual construction. § 20 The verb [in non-Latin alphabet], shall come, is of the plural number; venient. [in non-Latin alphabet], the desire, whereunto we refer it, of the singular: desiderium omnium gentium venient: Kimchi observing this anomaly, to suit the words to his own sense, affirms that [in non-Latin alphabet] is wanting, which should be prefixed to [in non-Latin alphabet], and so be rendered, all Nations shall come with their desire, that is, their desirable things; their silver and gold, but there is no need of this arbitrary supply of the Text; and the sense contended for by him, we have sufficiently disproved. Nor is it unusual in the Hebrew tongue, where two substantives are joined in construction, that the verb agrees in number and person, not with that which directly and immediately it respects, but with that whereby it is regulated.

As [in non-Latin alphabet] here is put in statu constructo, by [in non-Latin alphabet], and the verb from there put in the plural number, so 2 Samuel 10:9, Joab saw [in non-Latin alphabet], that the face of battle was against him. The verb [in non-Latin alphabet], was, which refers directly to [in non-Latin alphabet], the face, agrees not in number with it, but with [in non-Latin alphabet], the battle, by which the other is put in construction. So Job 15:20, [in non-Latin alphabet], the number of years is hid: [in non-Latin alphabet], are hid, it agrees with [in non-Latin alphabet], years; and not with [in non-Latin alphabet], the number; in the very same kind of construction with that of the words here used by the Prophet. So likewise 1 Samuel 24, [in non-Latin alphabet]; arcus fortium confractorum. The adjective [in non-Latin alphabet] broken, agrees in number with [in non-Latin alphabet], the mighty, though it be apparently spoken of the bow: and likewise, Hosea 6:5, [in non-Latin alphabet], your judgements shall go forth as the light: [in non-Latin alphabet], shall go forth, agrees in number with [in non-Latin alphabet] the light, though it respect [in non-Latin alphabet], your judgements, in the plural number; and many other instances of the like kind, may be alleged to the same purpose. This construction then, though anomalous, yet is in that language so frequent, as not to create any difficulty in the words; and yet possibly the words may not be without a further sense, intimating the coming of the Nations to Christ upon his coming into the Temple.

Though the words of the Promise are thus clear in themselves, we may yet see § 21 what further light is contributed to our interpretation from the circumstances before observed; as first, the way of bringing in this glory is there expressed by the Prophet, from the mouth of the Lord; I will shake the Heavens, and the Earth, the Sea, and the dry Land, and I will shake all Nations. All the Jewish Expositors agree, that these words are to be interpreted [in non-Latin alphabet]; that is, metaphorically and figuratively. Yet it cannot be denied, that a great concussion and shaking of the world, and all the nations of it, is intended in them; otherwise nothing is signified by them. And this must be with reference to that house, and the worship thereof, and that in a tendency to its glory. Now I desire to know what work among the nations in the whole world it is, that was wrought with respect to the Temple which is here intended. The nations indeed under Antiochus, and almost ruined it; under Crassus, and robbed it; under Pompey, and prophaned it; under Titus and destroyed it. But what tended all this to its glory? But refer these words to the coming of the Messiah, and all things contained in them were clearly fulfilled. Take the words literally and they suit the event. At his birth, a new star appeared in the heavens; angels celebrated his nativity; wise men came from the East, to enquire after him; Herod and all Jerusalem, was shaken at the tidings of him; and upon his undertaking of his work, he wrought miracles in Heaven, and Earth, Sea, and dry Land, upon the whole creation of God. Take them metaphorically, as they are rather to be understood, for the mighty change which God would work in his worship, and the stirring up of the nations of the world to receive him, and his doctrine, and the event is yet more evident. All nations under Heaven were quickly shaken and moved by his coming. Some were stirred up to enquire after him; some to oppose him; until the world, as to the greatest and the most noble parts of it, was made subject to him. Evident it is, that since the creation of all things, never was there such an alteration and concussion in the world, as that wherewith the Messiah and his doctrine was brought into it; and which is therefore so expressed by the Prophet.

Abarbinel affirms that the [in non-Latin alphabet], Christian doctors, would argue and prove § 22 from hence, that it is not the Temple of the Jews, but their own house of worship, that is intended in these words, and that because there was no such confluence of the nations to the Jews, either under the first, or second Temple, as is here promised: but to their Church and faith, all nations were converted. But he mistakes, and confounds things, as all of them constantly do, in their disputations against Christians. We contend not, that it is the Christian Church, that is here intended by the house, that glory was to come to. Only we say, that he to whom the nations or Gentiles were to be gathered, whom they were shaken and stirred up to receive, did actually come to the Temple at Jerusalem, and thereby gave it a greater glory than what ever the Temple of Solomon received. This first circumstance then clears our intention from this text.

§ 23 The season wherein the promised glory was to be brought in, is next noted in the context. It is expressed v. 6. [in non-Latin alphabet], the Jews generally refer these words, to the rule or kingdom of the Hasmonaeans, under whom the people were to enjoy their liberty, which is said to be a little season, as continuing seventy or eighty years: for it is said to be little, because they had but a small dominion in comparison of their former kingdom and empire. But it is evident from the context, that the Prophet had no respect to rule or dominion in these words. For whatever is intended in this expression, it has a direct and immediate influence into the bringing in of the desire of all nations, and the glory promised, which the rule of the Hasmonaeans reached not to. Our Apostle (Hebrews 12:24) renders these words [in non-Latin alphabet], literally and properly [in non-Latin alphabet], yet more once, or yet once more. God had before done some work, whereunto that which he promised now to do is compared. Such a concussion of all things had been before; and this as is evident from v. 5. was the work that he wrought at the giving of the Law, and the erection of the Judaical Church, state and ordinances. In answer hereunto, he would bring in the everlasting kingdom of the Messiah, and the spiritual worship to be celebrated therein, the old church-state of the Jews in this shaking of all things being removed and taken away.

And this plainly is evinced from the comparison that God makes between the work here promised, and that which he wrought when he covenanted with the people upon their coming up out of Aegypt. Concerning the work which God will thus do; once more, it is said to be [⟨in non-Latin alphabet⟩], a little while, that is, ere it be accomplished: It is not the nature, or quality of the work; but the season or time wherein it shall be wrought, that is denoted in these words: In that sense is [⟨in non-Latin alphabet⟩], often used in the Scripture, as we prove elsewhere. As the same work, (Malachi 3:1) is promised to be done [⟨in non-Latin alphabet⟩], suddenly, speedily. It is then foretold, that it should be but a little space of time before this work should be wrought. And hence Abarbinel would prove, that it cannot respect the coming of our Messiah, which was about four hundred years after. But this season is not called a little while absolutely, but with respect to the former duration of the people, or Church of the Jews, either from the calling of Abraham, or the giving of the Law by Moses. And this space of four hundred years is but a little in comparison thereof; and is so termed, to stir up Believers to a continual expectation of it, and desire after it; it being now nearer to them, than to their fore-fathers, who beheld the time of its performance, a very great way off. And this also serves for the conviction of the Jews, for whereas their fore-fathers of old did confess, and themselves at present cannot with any modesty deny, but that the Messiah is here intended, whom they suppose not yet to be come, how can this space of time from the days of Haggai in any sense be called a little while, seeing it far exceeds all the space of time that went before, from the Call of Abraham, which is the first Epocha of their privilege and claim.

§ 24 The last circumstance contributing light to our interpretation of this place, is taken from the event, or the coming of the desire of all Nations, and the glory of the second House ensuing thereon, in these words; [⟨in non-Latin alphabet⟩]; and in this place I will give peace, says the Lord of Hosts. From these words Abarbinel seeks to overthrow our Exposition, by this place, says he, is intended Jerusalem. Well let that be granted, what will from there ensue? Why says he, [⟨in non-Latin alphabet⟩]; Behold from the day that the Messiah was born, there was no Peace in Jerusalem, but Wars, Destruction, and Desolation. We say then, that by Peace, here, must be understood either outward, temporal, worldly peace, or spiritual peace between God and man, between Jews and Gentiles in their joint communion in the same worship of God. If they say the former was intended, I desire to know when this promise was accomplished under the second Temple? Before days of the Hasmonaeans, the whole people was in perfect bondage and slavery: First, to the Persians, then to the Graecians; and bondage is not, especially peace in the Hebrew dialect, wherein, that word denotes an affluence of all good things. The Rule of the Hasmonaeans was wholly spent in bloody Wars, and intestine Divisions. Their power issued in the Dominion of the Romans, and their Vassals the Herodians? What signal peace they had in those days, they may learn from their own Joseph Ben Gorion. To say then, that this was the peace intended, is to say directly, that God promised what he never performed, which is fit only for these men to do.

Besides, though God promised to give this peace at Jerusalem, that is among the Jews, yet he promised not to give it only to Jerusalem, to the Jews, but to all Nations also, whom he would shake and stir up, to bring in this Glory. Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned? I suppose they will not say they had any. Moreover, the peace promised, was that which was to be brought in by the Messiah. This Abarbinel grants; and from there seeks to strengthen his Objection: for says he, Then we shall have Peace, Rule and Dominion according to the manifold Promises given us to that purpose. I answer, those Promises are of two sorts; Some express spiritual things, allegorically by words literally signifying things outward; and they are all of them fulfilled in and to them that do believe. Others of them, that really intend outward Peace and Glory, are made concerning them to be fulfilled, not when the Messiah came to them, but when they shall come to the Messiah: At his Coming to them, they rejected him, and he rejected them; but when their blindness shall be taken away, and they shall return to the Lord, all these Promises shall have a blessed accomplishment among them. But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation, distance and enmity. This then is the peace here promised. This God gave at Jerusalem, while the second Temple was standing: For he is our peace who has made both one, and has broken down the middle wall of partition between us, having abolished in his flesh, the enmity, even the Law of Commandments contained in Ordinances for to make in himself of twain, one new man, so making peace. And that he might reconcile both to God, in one body by the Cross, having slain the enmity thereby, and came and preached peace to them that were afar off, and to them that were nigh. Thus did God give peace at Jerusalem, both to the Jews and Gentiles, by him that was the desire of all Nations; and so by this circumstance of the Context also, is our interpretation fully confirmed.

Although we have sufficiently confirmed our argument, and vindicated it from the exceptions of the Jewish Masters; yet because it is most certain, that the constant faith of their Church of old was; that the Messiah should come while that second Temple was standing, which they have now apostatized from, and renounced, countenancing themselves in their infidelity, by the miserable evasions before mentioned. I shall add yet farther strength to it from a parallel testimony, and from their own confessions. The parallel place intended, is that of Malachi 3:1. Behold I send my Messenger, and he shall prepare the way before me, even the Angel or Messenger of the Covenant, whom you delight in: Behold he shall come, says the Lord of Hosts. The time future of his coming, is by Haggai said to be [in non-Latin alphabet], a little while; and he, that is, Malachi, answerably affirms, that he shall come [in non-Latin alphabet], suddenly, in the sense before declared. He who by Haggai is called [in non-Latin alphabet], the desire of all Nations, with respect to the Gentiles, all desirable things being laid up in him, is by Malachi called [in non-Latin alphabet], with respect to the Jews, the Lord whom you seek; whose coming they looked for so long, and prayed for so earnestly. And what Haggai expressed absolutely, shall come, afterwards intimating the respect his coming should have to the Temple, Malachi sets down fully, [in non-Latin alphabet], he shall come to his Temple. Further to clear what it is, that in both these places is intended, he is called [in non-Latin alphabet], the Angel of the Covenant; God's Messenger, who was to confirm and ratify the New Covenant with them; that is, the Messiah. The Targum of Jonathan expresses it on Jeremiah 30:21. closing the promise of the Covenant with these words, [in non-Latin alphabet], and their King shall be anointed from among them, and their Messiah shall be revealed from among the midst of them. He who was the desire of all Nations, the Lord whom the Jews sought, the Messenger by whom the New Covenant was to be ratified; that is, the Lord the Messiah was to come, and he did come to that Temple.

And here the Jews are at an end of all shifts and evasions. It cannot be avoided but the Messiah must be here intended; Rashi would fain yet evade; the Lord whom you seek, that is [in non-Latin alphabet], the God of judgement: because they had said before, Chapter 2:17. Where is the God of judgement? Vain man, these words which he himself had but just before interpreted, to be the atheistical expression of wicked men questioning the judgement of God, are now to serve his turn, an earnest desire of seeking after the Lord, which in these words is evidently set forth; the Lord whom you seek, the Angel of the Covenant whom you delight in; for both these are the same, as Aben Ezra acknowledges, [in non-Latin alphabet], The Lord he is the glory, and the Angel of the Covenant, the same things being intended under a double expression. And it is evident whom he intends thereby, by his interpreting the Messenger to be sent before him, to be Messiah Ben Joseph, whom they make the forerunner of Messiah Ben David.

Kimchi interprets the Angel to be sent before him, the Angel of God's presence from Heaven, to lead the people out of their captivity, as of old he went before them in the Wilderness when they came out of Egypt. But we are better taught, who this Messenger was (Matthew 11:10; Mark 1:2). As for the Lord whom they sought, he speaks plainly, [in non-Latin alphabet]; This is the King the Messiah, and this the Angel of the Covenant; he adds indeed the old story about Elijah, and his zeal for the Covenant: from where he had the honor to preside at circumcision, to see the Covenant observed, and may be from there called the Angel of the Covenant. But it is plain in the words, and confessed by Aben Ezra, that the Lord whom they sought, and the Angel of the Covenant are the same. And as to these words, [in non-Latin alphabet], he shall come suddenly to his Temple, he adds in their explication; [in non-Latin alphabet], because the time of the end is not revealed nor unfolded in the Book of Daniel. It is said he shall come suddenly, because there is no man that knows the day of his coming before he came. We grant that the precise day of his coming, was not known before he came; but that the time of it was foretold, limited and unfolded in the Book of Daniel, so far as the season and age of it would admit, was made evident, all future expectation declared to be void, and that in the Book of Daniel, we shall immediately demonstrate. At present we have proved, and find that they cannot deny, but that he was to come to the second Temple, while it was yet standing.

Once more we may yet add the consent of others of their Masters besides these Expositors. Some testimonies out of their Doctors are cited by others; I shall only name one or two of them in Talmud itself, Tractat. Sanhed. cap. 11. The application of this place of Haggai to the Messiah, is ascribed to Rabbi Akiha, his words as they report them, are [in non-Latin alphabet], a little glory will I give to Israel, and then the Messiah shall come. And this man of so great repute among them, that Rabbi Eleazar affirms that, [in non-Latin alphabet], all the wise men of Israel were like a little garlic in comparison of that bald Rabbi. This then is their own avowed tradition, and the other place of Malachi, concerning the Angel of the Covenant, is expounded of the Messiah by Rainbain in [in non-Latin alphabet]; in the days, says he, of the Messiah, the Children of Israel shall be restored to their genealogies, by the Holy Ghost, that shall rest upon him, as it is said, Behold, I send my Messenger before me, and the Lord whom you seek shall come to his Temple. We have then found out both from the clear words of both these prophecies, and the consent of the Jews themselves, who it is that is here promised in them, that he should come to his Temple.

§ 28 This is the glory of the second house promised in Haggai, The end of the Temple, and of all the glory of it, and all the worship performed in it, was to prefigure the promised seed, who was the true and only substantial glory of them all, and of the people to whom they were committed; for he was to be a Light to light the Gentiles, and the glory of his people Israel. Therefore in all the worship of the Temple, those who believed, and in the use of the ordinances of it, saw to the end of their institution, did continually exercise faith on his coming, and earnestly desire the accomplishment of the promise concerning it. The great glory then of this Temple could consist in nothing but this coming of the Lord whom they sought, the desire of all Nations to it. Now that he should come while the Temple stood and continued, is here confirmed by this double prophetical testimony; and the Temple being utterly and irreparably destroyed now above 1600 years ago. It must be acknowledged that the Messiah is long since come, unless we will say, that the Word of God is vain, and his promise of none effect.

The general exception of the Jews to this argument taken from the limitation § 29 of the time allotted to the coming of the Messiah, we shall afterwards consider. In one word, that which they relieve themselves withal against the prediction of Haggai and Malachi, that he should come to the Temple then built among them; which they acknowledge is so truly ridiculous, that I shall not need to retain the Reader with the consideration of it. They say the Messiah was born at the time determined, before the destruction of the second Temple, but that he is kept hid in the Sea, or in Paradise, or dwells at the Gates of Rome among the Lepers, waiting for a call from Heaven to go and deliver the Jews; with such follies do men please themselves in the great concernments of the glory of God and their own eternal welfare, who are left destitute of the Spirit of light and truth, sealed up under the efficacy of their own blindness and unbelief. But hereof we shall treat further in the consideration of their general answers to this whole argument in hand.