1. Other testimonies proving the Messiah to be come—Hag. 2:3, 6–9; Mal. 3:1. 2. State of the people at the building of the second temple, in the days of Darius Hystaspes, not Nothus. 3. The house treated of by Haggai the second house; 4. Proved against Abarbanel. 5. The glory promised to this house. 6. Brief summary of the glory of Solomon's temple—Its projection; 7. Magnificence. 8. Treasure spent about it. 9. Number of workmen employed in it. 10. Ornaments. 11. Worship. 12. 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. 13. The promise of it not conditional—The meaning of וַעֲשׂרּ in the text—Evasions of Abarbanel, Kimchi, and Aben Ezra examined. 14. Their opinion of the glory promised to the second house—Of the greatness of it—Things wanting in it by their own confession. 15. The glory of this house not in the days of the Asmonaeans or Herodians; 16. Not in its continuance. 17–24. Circumstances proving the true Messiah to be the glory—Anomalous construction of the words removed. 25, 26. Mal. 3:1 explained. 27–29. Confession of the ancient Jews.
1. 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 amongst 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. Whilst 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 unto the world, according to the promise given of old to that purpose. The first we shall fix upon is that of Haggai, chap. 2:3, 6–9, 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 ye see it now? is it not in your eyes in comparison of it as nothing? Thus saith 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, saith the LORD of hosts. The silver is mine, and the gold is mine, saith the LORD of hosts. The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith 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 ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts." Both to the same purpose.
2. The occasion of the former words must be inquired after from the story of those 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 unto this work, and countenanced them in it, Ezra 1:7, 8, 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, chap. 4:5, and at length expressly forbade their proceedings, causing the whole work to cease "by force and power," verse 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 foundation of this laid, chap. 3:12, 13, as foreseeing how much the splendour and beauty of their worship would be eclipsed and impaired; for as the measures of the fabric itself, assigned unto it by Cyrus, chap. 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 for them. Being therefore thus hindered and discouraged, the work ceased wholly from the end of Cyrus' reign unto the second year of Darius Hystaspes; for there is no reason to suppose that this intercision of the work continued unto the reign of Darius Nothus. Between the first year of the whole empire of Cyrus and 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 unto Jerusalem, should live there a hundred years, and then return unto the work again. Outward force and opposition, then, they were delivered from in the second year of Darius Hystaspes; but their discouragements from their poverty and disability still continued. This the prophet intimates, Hag. 2:3, "Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes as nothing?" There is no necessity for reading the words with a supposition, as Scaliger contends, "If there were any amongst 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 Hystaspes, 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 unto 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 his 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. Saith he, מִן־הָרִאשׁוֹן הָאַחֲרוֹן הַוֶּה הַבַּ ת כְּבוֹד הְיֶה גָּדוֹל;—"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,—first, What was this latter house he spoke of; secondly, Wherein the glory of it did consist.
3. First, We are to inquire what house it is whereof the prophet speaks. Now this is most evident in the context. 'This house,' saith he, verse 3, 'that your eyes look upon, and which you so much despise in comparison of the former;' and verse 7, 'I will fill, saith the LORD, הַוֶּה הַבַּ ת, this house which you are now finishing with glory;' and, verse 9, it is called הַבַּ ת חָאַחֲרוֹן הַזֶּה, "this latter house." The prophet doth, 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 Saviour, overlooked, as it were, the re-edification of the temple by Herod, and affirmed that that house which then stood was "forty and 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.
4. Abarbanel, one of their great masters, and chief among them who invent pretences for their impenitence and unbelief, in his comment on this place, after he hath endeavoured his utmost against the interpretations of the Christians, and made use of the reasonings of former expositors, to apply the whole prophecy unto the second house, at least as it was restored by Herod, at length refers all that is spoken of the house here unto a third temple, prophesied of, 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 whilst 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 redoubled affirmations in the text before insisted on: (2.) To the whole design of the context and prophecy, which is expressly to encourage the Jews unto the building of that house, which seemed so contemptible in the eyes of some of them: (3.) To the repetition of this prophecy, Mal. 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, הִיא מְעַט אַחַת עוֹד, "yet a little while," which in no sense can be applied unto 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 Abarbanel 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.) It is contrary to the Targums, and all the ancient masters among the Jews themselves: (7.) To itself; 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 that he cannot be said to come unto 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.
5. The glory promised unto this house is nextly to be considered. This is expressed absolutely, Hag. 2:7, "I will fill this house with glory;" and comparatively, with reference unto the temple of Solomon, which some of them had seen, verse 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 unto 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 doth require.
6. First, then, It was very glorious from 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 unto 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 works of this pattern," 1 Chron. 28:19. 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 were on the earth, and in particular the second temple, whose builders had no such idea of their work given them by inspiration.
7. 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 unto 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 Chron. 2:5. Nay, saith he, "The house which I am about to build shall be wonderful and great." No doubt but he designed the structure to be magnificent to the utmost that his wisdom and wealth could extend unto. And "what shall he do that cometh 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.
8. 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 unto 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 Chron. 22:14, doth 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 £450,000,000, and the silver unto £3,750,000,000, 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 unto that other. It was surely a glorious house that all this charge was expended about.
9. Thirdly, It appears further 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 Chron. 2:10; that is, there were an hundred and fifty-three thousand and six hundred strangers, of the posterity of the Canaanites, verses 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 for full seven years, verse 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 unto them, which by the immense treasures before mentioned could be procured, may easily be conceived. It doth 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 number of Solomon's builders; so that they were not like to erect a fabric answerable unto what he erected: 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 needs 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 Chron. 5:1, 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 unto it.
11. Lastly, The glory of the worship of this temple consummated its beauty. Now, this was principally founded on the glorious entrance of the שכינה, 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 Chron. 7:1. Secondly, The glory of the Lord, as a cloud, filling the whole house, and resting upon it, verses 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 unto 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 Jeduthun, 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 unto.
12. Having taken this brief view of the glory of Solomon's temple, we may now inquire 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 unto 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 Abarbanel would have the prophet speak to them: התורה בשמירת מעשיהם ייטבי אם;—"If your works be right in the observation of the law." And to this end Kimchi, after Aben Ezra, giveth us a new connection of the words; for that expression, Hag. 2:4, "Be strong, all ye people of the land, וַעֲשׂוּ," "and work," he carries on to the beginning of the next verse, אהיה אני כרתי אשר הדבר את תעשו אם הזה הדבר את האחר הפסיק עם דבק טעמו ועשו׃ אתכם; —" 'And work:' it coheres in sense with the following verse, or this word, 'If ye do the work that I covenanted with you;' " and so leaps over those words in the end of verse 4, and whereon the whole fifth verse doth evidently depend, "For I am with you, saith the LORD of hosts." And these following words, "So my Spirit remaineth among you," he interprets for a promise depending upon the same condition, "If ye do the word that I covenanted with you;" that is, observe the law: זכריה בימי הנבואה נפסקה הקדש רוח נפסקה התורה עשו ולא שחטאו אחר אבל ומלאכי;—"But after they sinned, and observed not the law, the Holy Ghost and prophecy ceased from amongst them, in the days of Zechariah and Malachi." And to the same purpose Abarbanel: ושאר הנבואה השכינה הקדושים הדברים;—"The glorious Presence, prophecy, and the rest of the holy things that were then wanting, should return unto them, if their ways were right and good." And in this fancy they all agree.
13. But this wresting of the text is evident. There is no condition intimated in the 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 Egypt, 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 these words, בְּתוֹכְכֶם עֹמֶדֶת וְרוּחִי, "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 amongst 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, אַל־תִּירָאוּ, "Fear ye 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 unto that purpose. And hence the Targum of Jonathan, supposing the Spirit of prophecy to be intended, referreth the words to the prophets that were then amongst 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, Zech. 4:6, "Not by might, nor by power, but by my Spirit, saith 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 prophet's 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. הזח הבנין עשו, saith Rabbi Levi;—"Work on this building;" carry on this fabric. ועבידו, saith Jonathan;—"Fall to your labour." 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 Egypt.
14. This evasion being of no use, something more satisfactory must be inquired 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 Asmonaeans and of Herod, when that was accomplished which was here foretold, that the riches of the nations should come to that house. So Kimchi: " 'I will shake.' This is an allegorical expression," saith he, "of the great glory and good that God would bring to Israel in the days of the second temple. And when was this?" חשמוני בימי היה זה;—"It was in the days of the Asmonaeans," על או הורדום זמן, "or in the time of Herod;" for which he refers us to the book of Joseph Ben Gorion, the plagiary of the true Josephus. And this also is repeated by Jarchi and Abarbanel. For the glory of the house itself, the same man tells us that his masters, of blessed memory, were divided, some referring it unto 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, יוסף ובספר ר״זל בדברי שכתוב כמו בבנין גדול היה כמוהי ונאה טוב בנין מעולם נראה לא הורדום שבנה הבנין כי גוריון בן,"—"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 unto the former. And this Abarbanel acknowledgeth 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, doth 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, and 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 glorious golden vessels and ornaments of it, besides all the treasures deposited 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 כבד in this order: אחד וכרוב כפורת ארון,—"The ark, propitiatory, and cherubims," one; that is, the whole furniture of the sanctuary. שני אכינה, —"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. שלישי נבואה שהוא הקדוש רוח,—"The Holy Ghost, which is prophecy," the third; all prophecies ceasing under that house from the days of Malachi unto John Baptist. רביעי ותומים אורים,—"Urim and Thummim," the fourth thing. חמישי השמים מן אש,—"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 יומא, 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.
15. The pretence about the glory of this house from the riches of the Asmonaeans and Herod is no less vain. That which amongst the Asmonaeans had the greatest appearance of glory was their high priest (who also came irregularly unto that office), assuming the royal power and titles. But this, as themselves confess, was a sinful disorder, and their whole race was quickly extirpated before Herod the Great. It is well they are on this occasion reconciled unto 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 pleasure 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 unto 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.
16. Wherefore, others of these masters, waiving 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 Abarbanel. 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, the 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 Bava Bathra. ארבע ראשון בית ועשרי מאות׳ ארבע שני בית ועשר מאות;—"The first house," saith 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, filled with cruel bloodshed and daily murders. And is it likely that a mere duration in that season, wherein, for what it was put unto, 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.
17. SECONDLY, It remaineth, then, that we inquire from the text what is the true glory promised unto this house, wherein it was to have the preeminence above the former. Now, this is expressly said to be the "coming unto 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 than 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:—First, 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, saith 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.
18. The first thing we are to inquire after, is the glory itself that is promised in these words, כָּל־הַגֹּו ם חֶמְדַּת וּבָאוּ,—"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 unto them most desirable. These, they say, the nations being shaken, did bring unto 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 judgments are repeated by Abarbanel, do agree. Aben Ezra briefly: "The nations shall be shaken, and shall bring מנחות לביתי," "gifts unto my sanctuary." וכסף זהב תשורת ויביאו, "And they shall bring the treasures of gold and silver," saith Jarchi, as it is recorded in the book of Joseph Ben Gorion. Kimchi to the same purpose, somewhat largely: ואבנות בגדים וזהב כסף מכלי בארצם שימצאו חמודות דברו כל בידם יביאו כלומר יקרות;—"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 precious stones." And this, as I said, is their general sense.
But, first, It is directly contrary unto the context; for it is the plain design of the Holy Ghost to take off 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 always in his power, he could at that time have furnished them withal, 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 unto it, and that in such abundance as to render it more rich and glorious than the house of Solomon? So to wrest the words, is plainly to aver that the promise was never fulfilled; for nothing can be more ridiculous than 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, was but gifts and oblations of the people of the Jews; which the nations sometimes took away, but never brought any thing unto it. And therefore themselves which use this evasion dare not place the excelling glory of this house herein, though the text doth plainly affirm that it doth consist in what these words intend, but turn to other imaginations, of largeness and duration. Thirdly, Open force is offered unto the words themselves: for they are not, הַחֲמֻדוֹת כָּל־הַגּוֹ ם וַיָּבִיאוּ,—"And all nations shall bring their desirable things;" but, חֶמְדַּת בָאוּ כָּל־הַגּוֹ ם,—"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! Abarbanel 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 days of the third temple, which he fancieth to be here intended! There are scarce more words than 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 unto the second temple by his coming unto it whilst it was yet standing. This is the importance of the words, כָּל־הַגֹּו ם חֶמְדַּת וּבָאוּ. The LXX. give us a corrupt interpretation of the words: Καὶ ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν·—"And choice things of all nations shall come;" in which error they are followed both by the Syriac and Arabic translators. Τὰ ἐκλεκτά doth in nothing answer to חֶמְדַּת, the word here used by the prophet, and retained by Jonathan in the Chaldee Targum; who indeed is not unfaithful in places relating unto the Messiah, so as to excludes him, although he perverts the true meaning of many of them. The Vulgar Latin hath rightly to the sense rendered these words: "Et veniet desideratus cunctis gentibus;"—"And he shall come who is the desired of all nations." חֶמְדַּת, from חָמַד, is properly "desiderium," "desire," but is nowhere used in the Scripture but for a thing or person desired, or desirable, loved, valued, or valuable; as is חֲמוּדוֹת also, Dan. 9:23, 10:11, 11:8, 43; Gen. 27:15; Ezek. 23:6; Amos 5:11; Jer. 3:19; Isa. 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 unto it, it had the complement of its glory. The promise of him of old unto 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 he is rightly called their "desire," or he that, de jure, ought to be desirable above all things unto them. "The desire of all nations," and he "to whom the gathering of the people should be," that is, "the Shiloh," 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 unto them when enjoyed.
20. The only difficulty in the interpretation of these words lies in their unusual construction. The verb בָאוּ, "shall come," is of the plural number, "venient;" חֶמְדַּת, "the desire," whereunto we refer it, of the singular: "Desiderium omnium gentium venient." Kimchi observing this anomaly, to suit the words unto his own sense, affirms that ב is wanting, which should be prefixed to חֶמְדַּת, 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 חֶמְדַּת here is put in statu constructo by גּוֹ ם, and the verb from thence put in the plural number, so 2 Sam. 10:9, "Joab saw פְּנֵי אֵלָיו כּי־הַיְתָה חַמִּלְחָמָה,"—"that the face of battle was against him." The verb הַיְתָה, "was," which refers directly to פְּנֵי, "the face," agrees not in number with it, but with מִּלְחָמָה, "the battle," by which the other is put in construction. So Job 15:20, נִצְּפְּנוּ שָׁנִים מִסְפַּר;"—"The number of years is hid." נִצְפּנוּ, "are hid;" it agrees with שָׁנִים, "years," and not with מִסְפַּר, "the number," in the very same kind of construction with that of the words here used by the prophet. So likewise, 1 Sam. 2:4, חַתִּים גִּבֹּרִים קֶשֶׁת;—"Arcus fortium confractorum." The adjective, חַתִּים, "broken," agrees in number with גִּבֹּרִים, "the mighty," though it be apparently spoken of the "bow." And likewise, Hos. 6:5, יֵצֵא אוֹר מִשְׁפָּטֶיךָ;—"Thy judgments shall go forth as the light." יֵצֵא, "shall go forth," agrees in number with אוֹר, "the light," though it respects מִשְׁפָּטֶיךָ, "thy judgments," 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 to the temple.
21. Though the words of the promise are thus clear in themselves, we may yet see what further light is contributed unto 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, and the sea, and the dry land: and I will shake all nations." All the Jewish expositors agree that these words are to be interpreted משל דרך על; 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 unto that house and the worship thereof, and that in a tendency unto its glory. Now, I desire to know what work among the nations in the whole world it is that was wrought with respect unto the temple which is here intended. The nations came, indeed, under Antiochus, and almost ruined it; under Crassus, and robbed it; under Pompey, and profaned it; under Titus, and destroyed it. But what tended all this to its glory? But refer these words unto 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 inquire after him; Herod and all Jerusalem were 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 inquire after him, some to oppose him, until the world, as to the greatest and the most noble parts of it, was made subject unto 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 were brought into it, and which is therefore so expressed by the prophet.
22. Abarbanel affirms that the הנוצרים חכמי, "Christian doctors," would argue and prove 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 under the Jews, either under the first or second temple, as is here promised, but unto 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 unto. 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 unto the temple at Jerusalem, and thereby gave it a greater glory than whatever 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, Hag. 2:6, מְעַט אַחַת עוֹר הִיא. The Jews generally refer these words unto the rule or kingdom of the Asmonaeans, 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 unto rule or dominion in these words; for whatever is intended in this expression, it hath a direct and immediate influence into the bringing in of the "desire of all nations" and the "glory" promised, which the rule of the Asmonaeans reached not unto. Our apostle, Heb. 12:26, renders these words, אַחַת עוֹד, literally and properly, ἔτι ἅπαξ, "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 Hag. 2:5, 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 Egypt. Concerning the work which God will thus do "once more," it is said to be מְעַט עוֹד, "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 מְעַט often used in the Scripture, as we prove elsewhere; as the same work, Mal. 3:1, is promised to be done פִתְאֹם, "suddenly," speedily. It is, then, foretold that it should be but a little space of time before this work should be wrought; and hence Abarbanel 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 unto 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 unto a continual expectation of it and desire after it, it being now nearer unto them than unto their forefathers, 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 forefathers 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 epoch of their privilege and claim?
24. The last circumstance contributing light unto 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: שָׁלֹום אֶתֵּן הַוֶּה וּבַמָּקֹום;—"And in this place I will give peace, saith the LORD of hosts." From these words Abarbanel seeks to overthrow our exposition. "By 'this place,' " saith he, "is intended Jerusalem." Well, let that be granted, what will thence ensue? Why, saith he, שלום היה לא משיחם שנולד מיום הנה ירושלם;—"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 the days of the Asmonaeans, the whole people were in perfect bondage and slavery, first to the Persians, then to the Grecians; and bondage is not "peace," especially in the Hebrew dialect, wherein that word denotes an affluence of all good things. The rule of the Asmonaeans 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 indirectly 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, amongst the Jews, yet he promised not to give it only to Jerusalem, unto 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 Abarbanel grants, and thence seeks to strengthen his objection; for saith he, "Then we shall have peace, rule, and dominion, according to the manifold promises given us unto 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 unto 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 comes to them, but when they shall come to the Messiah. At his coming unto them, they rejected him, and he rejected them; but when their blindness shall be taken away, and they shall return unto the Lord, all these promises shall have a blessed accomplishment amongst 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, whilst the second temple was standing: for "He is our peace, who hath made both one, and hath 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 unto 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.
25. 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 whilst 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 further strength unto it from a parallel testimony, and from their own confessions. The parallel place intended is that of Mal. 3:1, "Behold, I will send my messenger, and he shall prepare the way before me: even the angel" (or "messenger") "of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts." The time future of his coming is by Haggai said to be הִיא מְעַט, "a little while;" and he (i. e., Malachi) answerably affirms that he shall come פִתְאֹם, "suddenly," in the sense before declared. He who by Haggai is called כָּל־חַגּוֹ ם חֶמְדַּת, "The desire of all nations," with respect unto the Gentiles, all desirable things being laid up in him, is by Malachi called מְבַקְשִים אֲשֶׁר־אַתֶּם הָאָדוֹן, with respect unto the Jews, "The Lord, whom ye 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 unto the temple, Malachi sets down fully, יָבוֹא אֶל־הֵיכָלוֹ,—"He shall come unto his temple." Further to clear what it is that i both these places is intended, he is called, הַבְּרִית מַלְאַךְ, "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 expresseth it on Jer. 30:21, closing the promise of the covenant with these words, מבניהון ומשיחיהון מנהון מלכיהון ויתרבא יתגלי;—"And their King shall be anointed from among them, and their Messiah shall be revealed from amongst 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, unto that temple.
26. 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 ye seek;' that is, הַמִּשְׁפָּט אֱלֹהֵי,—'The God of judgment;' because they had said before, chap. 2:17, 'Where is the God of judgment?' " Vain man! these words, which he himself had but just before interpreted to be the atheistical expression of wicked men questioning the judgment 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 ye seek," "The angel of the covenant, whom ye delight in;" for both these are the same, as Aben Ezra acknowledgeth: כפול הטעם כי הברית מלאך הוא הכבוד הוא האדון; —"The Lord, he is the glory and the angel of the covenant; the same thing 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, Matt. 11:10, Mark 1:2. As for "the Lord, whom they sought," he speaks plainly: הברית מלאך הוא המשיח מלך הוא;—"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, whence he had the honour to preside at circumcision, to see the covenant observed, and may be thence 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, אֶל־הֵיכָלוֹ יָבוֹא פִתְאֹם, —"He shall come suddenly to his temple," he adds in their explication, בואו טרם בואו יום אדם ידע שלא יבא פתאום כי אמר דניאל בספר נתבאר ולא הקץ נגלה שיבא; —"Because the time of the end is not revealed or 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 come." 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 unto the second temple, whilst it was yet standing.
27. 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 the Talmud itself, Tractat. Sanhed., cap. xi., the application of this place of Haggai unto the Messiah is ascribed unto Rabbi Akiba. His words, as they report them, are: המשיח יבא כך אחר ליא לישראל להם אתן כבוד מעט;—"A little glory will I give unto Israel, and then the Messiah shall come." And this man is of so great repute among them that Rabbi Eliezer affirms that ישראל חכמי כל, "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 Rambam in מלכים הלכות. "In the days," saith he, "of the Messiah, the children of Israel shall be restored unto 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 ye seek, shall come unto his temple.' "
We have found out, then, 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 lighten 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 unto 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, unto it. Now, that he should come whilst the temple stood and continued is here confirmed by this double prophetical testimony; and the temple being utterly and irreparably destroyed now above sixteen hundred 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.
29. The general exception of the Jews unto this argument, taken from the limitation of the time allotted unto the coming of the Messiah, we shall afterwards consider. In one word, that which they relieve themselves withal against the predictions of Haggai and Malachi, that he should come unto the temple then built amongst them, which they acknowledge, is so truly ridiculous that I shall not need to detain 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, and sealed up under the efficacy of their own blindness and unbelief. But hereof we shall treat further in the consideration of their general answer to this whole argument in hand.
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