Promises Of The Messiah Vindicated

1. The first promise explained in the subsequent. 2. The name "Messiah" seldom used in the original, frequently in the Targums. 3. Places applied unto him therein, Gen. 3:15—Use of their testimony against the present Jews. 4. Gen. 35:21—Occasion of the mention of the Messiah in that place, from Mic. 4:8. 5. Gen. 49:1, הַיָּמִים אַחֲרֵית first mentioned. 6. Ver. 10, "Until Shiloh come"—Agreement of the Targums. 7. Exod. 12:42—Christ typified by the paschal lamb. 8. Exod. 40:10, קָדָשִׁים קֹדֶשׁ, who—Dan. 9:24. 9. Num. 11:26—Tradition about the prophesying of Eldad and Medad. 10. Num. 23:21, 24:7, 17, 20, 24—Consent of Targums, Talmudists, Cabalists. 11–13. Deut. 18:15–19—The prophet promised, who. 14. 1 Sam. 2:10— Hannah's prophecy of Christ. 15. 2 Sam. 23:3—David's, in his last words, .18–16 .בָּאָדָם מוֹשֵׁל Kings 4:33—Solomon's prophecy— Light of the church increased by David. 19. Ps. 2. vindicated. 20. Ps. 18:32. 21. Ps. 21:1, 3, 7. 22. Ps. 45. 23. Ps. 68, 69. 24. Ps. 72.—Targum, Midrash, Commentators—Vulgar Latin corrupted, and the LXX.—פִּסָּה and נּוֹן, what. 25. Ps. 80:16, 18, how to be rendered—בֶּן־אָדָם, who. 26. Ps. 110.— Prophecy of the Messiah—Confession of the Jews. 27. Of the Targum on Solomon's Song. 28. Isa. 2:2–4. 29. Isa. 4:2 vindicated. 30, 31. Isa. 9:6— Sense of the Targum on the place—Vulgar Latin noted. 32. Entanglements of the Jews from this testimony. 33, 34. Four things promised, not agreeing to Hezekiah—Answer of Jarchi, Kimchi, Aben Ezra. 35. The name mentioned, whose—שַׂר־שָׁלוֹם, who. 36. Answer of Abarbanel. 37. Of the increase of his government. 38. Isa. 10:27. 39. Isa. 11:1, 6—Abarbanel's prediction of the ruin of the Christians. 40. Isa. 16:1. 41. Isa. 28:5. 42. Isa. 42:1. 43. Isa. 52:13. 44. Jer. 23:5—Corruption of old translations—Purity of the original—Messiah, Jehovah our righteousness —Ezek. 37:24. 45. Jer. 30:21, 33:13, 15. 46. Hos. 3:5, 14:8. 47. Mic. 4:8. 48. Mic. 5:2 vindicated—Kimchi's blasphemy. 49. Zech. 3:8, 4:7, 6:12, 10:4, 9:9, 11:12, 13, 12:10. 50. Conclusion.

1. HAVING considered the first great promise concerning the Messiah, and evinced from thence the nature of his work and office, as also showed in general how testimony is given unto him throughout the Old Testament, and whence his name is derived, we shall now, moreover, inquire in particular into those places where he is expressly foretold, promised, or prophesied of; that we may thence gather what further light concerning his person and natures, with his employment, was granted unto the church of old, which the present Jews wilfully reject. And herein, as I am not to collect all the prophecies and promises which God gave concerning him by the mouth of his holy prophets from the foundation of the world, but only to single out some of the most eminent, that give us a direct description of his person or his grace, in answer unto or in confirmation of what hath been already discoursed about them; so I shall have an especial respect unto them which the Jews themselves do acknowledge to belong unto him. There is a book written by Abarbanel, which he calls ישועה משמיע, wherein he undertakes to explain all those texts of Scripture or prophecies which cannot be understood either spiritually, or of the second temple, but of their redemption by the Messiah. This at present, among others, I am forbidden the use of, which might have been of advantage in the present design. I shall therefore principally insist on those places which are applied unto him in the Targums, the most authentic writings amongst them; whereunto some others shall be added, which I have observed to be interpreted unto the same purpose in the best of their commentators.

2. The name "Messiah" is but twice or thrice at most used in the Old Testament directly and immediately to denote the promised Seed, namely, Dan. 9:25, 26; whereunto Ps. 2:2 may be added. But this name, on the reasons before given, prevailing in the Judaical church, it is frequently made use of and inserted in the Targums where he is treated of, although he be not expressly named in the original. Elias, in his Methurgamim, reckons up fifty of those places; whereunto one and twenty more are added by Buxtorf. The principal of these deserve our consideration, considering that some of the most eminent of them are denied by the later Jews to belong unto him, those especially which give testimony unto that part of the faith of Christians concerning him, his person and office, which by them is opposed or denied. And this consent of the Targums is of great weight against them, as containing an evidence of what persuasion prevailed amongst them before such time as they suited all their expositions of Scripture unto their own infidelity, in opposition to the gospel and doctrine thereof. And unto these, as was said, such others shall be added as their chiefest masters do yet acknowledge directly to intend him.

3. The first of this sort that occurs is the first promise, before insisted on and vindicated: Gen. 3:15, "It," the Seed of the woman, "shall bruise thy head,"—the head of the serpent. Mention is made here expressly of the Messiah in the Targums of Jonathan and Jerusalem; and this promise is applied unto him after their manner. The Seed of the woman shall bruise the head of the serpent, and they shall obtain מלכא ביומי בעקבא שפויתא משיחא, "healing," or a plaster for the heel (the hurt received from the serpent), "in the days of Messiah the King." So Jonathan; and the Targum of Jerusalem useth words to the same purpose. Both of them expressly refer the promise to the days of the Messiah;—that is, to himself, or the work that he was to do; whence they insert his name into the text. And this is perfectly destructive unto the present pretensions of the Jews. The work here assigned unto him, of recovering from the evil of sin and misery, brought on the world through the temptation of the serpent, is that wherewith they would have him to have nothing to do. Besides, his suffering is intimated in the foregoing expression, that the serpent should "bruise his heel;" which they much desire to free their Messiah from. But that which principally lies against them in this testimony is, that whereas they appropriate the promise of the Messiah unto themselves, and make the doctrine concerning him to belong unto the law of Moses,—whereof, say some (those that follow Maimonides), it is one of the fundamentals, others (as Josephus Albo), that it is a branch of the fundamentals concerning rewards and punishments,—it is here given out, by the testimony of their Targums, unto the posterity of Adam indefinitely, two thousand years before the call and separation of Abraham, from whom they pretend to derive their privilege, and much longer before the giving of their law, whereof they would have it to be a part; which is diligently to be heeded against them.

4. Concerning the promises made unto Abraham we have spoken before. The next mention of the Messiah in the Targum is on Gen. 35:21, where occasion is taken to bring him into the text: for unto these words, "And Israel journeyed and spread histent לְמִגְדַּל־עֵדֶר,"—"unto" (or "beyond") "the tower of Edar," Jonathan adds, דמתמן אתרא יומיא בסוף משיחא מלכא דאתגלי עתיד;—'Which is the place from whence the King Messiah shall be revealed in the end of the days." And this tradition is taken from Mic. 4:8, מִגְדַּל־עֵדֶר וְאַתָּה;—"And thou, tower of Edar," (or "of the flock"), "unto thee shall it come, the first dominion." Now, this tower of Edar was a place in or near to Bethlehem, as is manifest from the place in Genesis; for whereas Jacob is said to stay at Ephrath, that is, Bethlehem, where he set up a pillar on the grave of Rachel, verses 19, 20, upon his next removal he spread his tent "beyond the tower of Edar," which must therefore needs be a place near unto Bethlehem. And the prophet assigning the rise of the kingdom of the Messiah unto that place, because he was to be born at Bethlehem, the paraphrast took occasion to make mention of him here, where that place is first spoken of, declaring their expectation of his being born there; which accordingly was long before come to pass.

5. Gen. 49:1, "And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you what shall befall you הַיָּמִים בְּאַחֲרִית," "in the latter days," or "the last days," or "end of the days." Jonathan paraphraseth on these words: "After that" (or "although") "the glory of the divine Majesty was revealed unto him," מיניה אתכסי למיתי משיחא מלכא דעחיד קצא, "the time," that is, the express time, "wherein the King Messiah was to come was hid from him; and therefore he said, Come, and I will declare unto you what shall befall you in the end of the days." This expression of חַיָּמִים אַחֲרִית, "the end" or "last of the days," is a usual periphrasis for the days of the Messiah in the Old Testament. To that purpose it is used, Num. 24:14; Deut. 4:30; Isa. 2:2; Hos. 3:5; Mic. 4:1; and our apostle expressly refers unto it, Heb. 1:2. Now, whereas this expression denotes no certain season of time, but only indefinitely directs to the last days of the posterity of Jacob continuing a distinct church and people, for those ends for which they were originally separated from all others, and this being the first place wherein it is used, and which all the rest refer unto, the paraphrast here took occasion both to mention the Messiah, of whose time of coming this was to be the constant description, as also to intimate the reason of the frequent use of this expression; which was, because the precise time of his coming was hidden even from the best of the prophets, unto whom "the glory of the divine Majesty" was in other things revealed. Besides, the ensuing predictions in the chapter do sufficiently secure his application of the days mentioned unto the time of the Messiah.

49:10, שִׁילֹה כִּי־יָבֹא עַד;—"Until 6. Gen. Shiloh come." All the three Targums agree in the application of these words unto the Messiah. Onkelos: משיחא דייתי עד;—"Until Messiah come." Jonathan and Jerusalem use the same words: מלכא דייתי זמן עד משיחא;—"Unto the time wherein the King Messiah shall come." An illustrious prophecy this is concerning him,—the first that limits the time of his coming with an express circumstance; and which must therefore afterwards be at large insisted on. At present it may suffice to remark the suffrage of these Targums against the perverseness of their later masters, who contend, by all artifices imaginable, to pervert this text unto other purposes; who are therefore to be pressed with the authority of the Targumists, which with none of their cavilling exceptions they can evade. The following words also, verses 11, 12, are applied by Jonathan unto the Messiah, in the pursuit of the former prediction, and that not unfitly, as hath been showed by others already. See Ainsworth on the place.

7. Exod. 12:42, "It is a night to be much observed." Jerusalem Targ., "This is the fourth night" (it had mentioned three before), "when the end of this present world shall be accomplished to be dissolved, and the cords of impiety shall be wasted, and the iron yoke shall be broken;" that is, the people of God shall be delivered. Whereunto is added: גו מן יפוק משה רומא גו מן משיחא ומלכא מדברא;—"Moses shall come forth from the midst of the wilderness, and the King Messiah from the midst of Rome." That of the Messiah coming out of Rome is Talmudical, depending on a fable which we shall afterwards give an account of. And we may here, once for all, observe, that although they believe that their Messiah is to be a mere man, born after the manner of all other men, yet they never speak of his birth or nativity as a thing that they look for; only they speak of his coming, but most commonly of his being revealed; and their great expectation is, when he shall be discovered and revealed. And this proceedeth out of a secret self-conviction that he was born long since, even at the time promised and appointed, only that he is hidden from them; as indeed he is, though not in the sense by them imagined. But what makes for the application of the night of the passover to the coming of the Messiah? They cannot imagine that he shall come unto them whilst they are celebrating that ordinance; for that is not lawful for them unless they were at Jerusalem, whither they believe they shall never return until he come and go before them. It is, then, from some tradition amongst them, that their deliverance out of Egypt was a type of the deliverance by the Messiah, whose sacrifice and suffering were represented in the paschal lamb, which gave occasion unto this gloss.

8. Exod. 40:10. Targum of Jonathan, "Thou shalt sanctify it for the crown of the kingdom of the house of Judah, ומלכא יומיא בסוף ישראל ית למפרק דעתיד משיחא,"—"and the King Messiah, who shall deliver Israel in the end of the days." The end of the unction there mentioned in the text is, that the things anointed might be קָדָשִׁים קֹדֶשׁ, "holiness of holinesses," unto the Lord. Now, it was the Messiah alone who truly and really was this "most holy One," Dan. 9:24, קָדָשִׁים קֹדֶשׁ לִמְשֹׁחָ, "To anoint," or to make Messiah of, "the Holiness of holinesses," the most holy One; as he is called in the New Testament ὁ ἅγιος, "the Holy One," κατʼ ἐξοχήν, Acts 3:14, 4:30; 1 John 2:20; Rev. 3:7. And hence, as it should seem, is this place applied unto him by the Targumist, and an intimation given that in all their holy things, their tabernacle, sanctuary, and altar, he was represented; for as he was the Most Holy, and his body the temple wherein "all the fulness of the Godhead dwelt," Col. 2:9, so ἐσκήνωσεν ἐν ἡμῖν, he "tabernacled amongst us," John 1:14, and is our "altar," Heb. 13:10.

9. Num. 11:26, "But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other was Medad: and the Spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp." Here seemeth not to be any thing immediately relating unto the Messiah, yet two of the Targums have brought him into this place, but attended with such a story as I should not mention, were it not to give a signal instance in it how they raise their traditions. Eldad and Medad "prophesied in the camp," as the text assures us. What or whereabout they prophesied is not declared. This the Targumists pretend to acquaint us withal. Eldad, they say, prophesied of the death of Moses, the succession of Joshua, and their entrance into Canaan under his conduct. This caused one to run and inform Moses; which gave occasion to those words of his, verse 29, "Enviest thou for my sake?"—"For what if he do prophesy that I shall die?" and thereon he would not rebuke them. Medad prophesied of the coming of the quails to feed them. But both of them prophesied and said, אנון משיחא דמלכא ובידוי לירושלם סלקין וחילותיה ומגוג גוג יומיא בסוף נפלין;—"In the latter days Gog and Magog shall ascend with their host against Jerusalem, and they shall fall by the hand of the Messiah;" whereon in Jonathan there followeth a story of the delicious fare and dainties which they fancy unto themselves in those days! But what is the reason that Eldad and Medad must be thought to prophesy thus concerning Gog? Ezek. 38:17, we have these words, "Thus saith the LORD God" (unto Gog); "Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days and years that I would bring thee against them?" Not finding any express prophecy in the Scripture, as they suppose, concerning Gog, because that name is not elsewhere used, they could not fasten these words anywhere better than on Eldad and Medad, concerning whom it is said that they prophesied, but nothing is recorded of what was spoken by them; whereon they think they may assign unto them what they please, although there is not the least reason to suppose that their prophesying consisted in predictions of things to come. Speaking of the things of God, and praising him in an extraordinary manner, is called "prophesying" in the Scripture. So these words of the children of the prophets, who came down from the high place with psalteries and harps, 1 , מִתְנַבְּאִים וְהֵמָּה Sam. 10:5, "And they are prophesying," is rendered in the Targum, משבחין ואיכון, "And they are praising," or singing praises unto God; which both their company and their instruments declare to have been their employment. But such occasions as these do they lay hold of for the raising of their figments, which in process of time grow to be traditions.

10. Num. 23:21, 24:7, 17, 20, 24. All the Targums agree that the Messiah is intended in these prophecies of Balaam, especially on these words, chap. 24:17, "There shall come a Star out of Jacob, and a Sceptre out of Israel." "A King," say they jointly, "shall arise out of Jacob, ויתרבא משיחא,"—"and the Messiah shall be anointed." And an illustrious prophecy it is, no doubt, concerning his coming and dominion, who is "the root and the offspring of David, the bright and morning Star." Rashi interprets the place of David, who smote the corners of Moab, as he was in many things a type of Christ. Aben Ezra confesseth that many interpret the words concerning the Messiah; and Maimonides distributes the prophecy between David and the Messiah, assigning some things unto one, some to another: Tractat. de Regib. in הטורים בעל, also, they grant it to be a prophecy of the Messiah. And there is no doubt of the sense of their ancient masters, from the story of Bar-Cosba, whom, after they had accepted of for their Messiah, from this place they called Bar-Cochba, Akiba applying this prediction of כּוֹכָב, or the Star, unto him. And Fagius on the Targum in this place observes, that in the name כּוֹכָב, "Cochab," applied unto the Messiah, the Cabalists observe two things;—first, that the two first letters signify the same number with the letters of יְהֹוָה, the name of God, that is, 26; and the two latter 22, the number of the letters of the law. The observation is sufficiently Talmudical; but the intendment of it, that the Messiah hath in him the name of God, and shall fulfil the whole law, is a blessed truth. This Fagius, and Munster before him, observed out of הַמֹּר צְרוֹר, "A Bundle of Myrrh;" a kabalistical comment on the Pentateuch, by R. Abraham. But they all contend against the application of this prediction unto our Lord Jesus Christ; "For when," say they, "did he 'smite the corners of Moab?' when did he 'destroy all the children of Seth?' and how were these words, verse 18, עֹשֶׂה וְשְׂרָאֵל חָל," (which they interpret, "And Israel shall gather wealth," or "substance") "fulfilled?" But we have sufficiently proved the Messiah to be a spiritual Redeemer; and therefore, however his kingdom may be expressed in words signifying literally outward and temporal things, yet things spiritual and eternal are to be understood as figuratively set out by the other. Neither can these words be absolutely understood according to the letter; for whereas Seth was the son given unto Adam in the room of Abel, and all the posterity of Cain was cut off at the flood, if the Messiah literally "destroy all the children of Seth," he must not leave any one man alive in the world; which certainly is not the work he was promised for.

Besides, the Lord Christ hath partly already destroyed, and in due time will utterly destroy, all the stubborn enemies of his kingdom. Neither can the Jews press the instance of "Moab" literally, seeing themselves by "Edom" do constantly understand Rome, or the Roman empire.

11. Deut. 18:15–19. This place is an eminent prophecy concerning the Messiah, and of his prophetical office, not before anywhere mentioned. But the law being now given, which was to continue inviolably unto his coming, Mal. 4:4, when it was to be changed, removed, and taken away, this part of his work, that he was to make the last, full, perfect declaration of the will of God, is now declared.

The Targums are here silent of him; for they principally attend unto those places which make mention of his kingdom. Rashi refers the words unto the series of prophets which were afterwards raised up; Aben Ezra, to Joshua; others, to Jeremiah, upon the rejection of whose warnings the people were carried into captivity, which they collect from verse 19. Whatever now they pretend, of old they looked for some one signal prophet from this place, which should immediately come before the Messiah himself. Thence was that question in their examination of John Baptist, "Art thou that prophet?" John 1:21,—namely, whom they looked for from this prediction of Moses. But it is the Messiah himself, and none other, that is intended; for,—First, None other ever arose like unto Moses. This is twice repeated;—in the words of Moses unto the people, verse 15, "God will raise thee up a prophet כָּמוֹני,"—"like unto me;" and in the words of God to Moses, verse 18, "I will raise them up a prophet, כָּמוֹךָ"—"like unto thee," "as thou art." Lipman, a blasphemous Jew, in his Nizzachon, contends that Jesus cannot be intended, because he was not like Moses: for Moses was a man only, Jesus declared himself to be God; Moses had father and mother, Jesus had not, as we say;—but the comparison intended doth not at all respect their persons or their natures, but their offices. It was in the prophetical office that the prophet foretold was to be like unto Moses: it is a lawgiver, one that should institute new ordinances of worship, by the authority of God, for the use and observance of the whole church, as Moses did; one that should reveal the whole will of God, as Moses did, as to that season wherein God employed him. That this could not be Joshua, nor any of the prophets that ensued, is evident from that testimony of the Holy Ghost, Deut. 34:10, "There arose not a prophet since in Israel like unto Moses." This must, therefore, be referred unto some singular prophet who was then to come, or there is an express contradiction in the text; and this is none other but the Messiah, concerning whom they acknowledge that he shall be a prophet above Moses. Secondly, The extermination threatened unto the people upon their disobedience unto this prophet here promised, chap. 18:19, never befell them until they had rejected the Lord Jesus, the true and only Messiah. Wherefore this place is rightly applied unto him in the New Testament, Acts 3:22, 23, 7:37. And we have hence a further discovery of the nature of the Deliverer, and deliverance promised of old, and therein of the faith of the ancient church. He was to be a blessed prophet, to reveal the mind and will of God; which also he hath done unto the utmost. And from this place it is that the Jews themselves, in Midrash Coheleth, cap. i., say, אחרון גואל כן ראון גואל;—"The latter Redeemer is to be like the former."

12. Deut. 25:19, "Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it," Jonathan Targum, מלכא ליומי ואפילו תתנשי לא משיחא;—"And also in the days of the Messiah, the King, thou shalt not forget it." But as this savours too much of those revengeful thoughts which they frequently discover themselves to be filled withal, so all these apprehensions proceed from the old tradition, that by the Messiah we should be delivered from the hands of "all our enemies;" which they, being carnal and earthly, do wrest to give countenance unto their own desires and imaginations.

13. Deut. 30:4, "If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee." Jonathan Targum, על אלהכון דיי מימרא יתכון יכנוש מתמן משיחא דמלכא ידוי על יתכון יקרב ומתמן רבא כהנא דאליהו ידוי;—"From thence will the Word of the Lord [your God] gather thee by the hand of Elijah, the great priest; and from thence will he bring thee by the hand of Messiah the King." The place is not amiss applied unto the deliverance which they shall one day have by the Messiah; for it is to happen after the whole curse of the law is come upon them for their disobedience, and after they shall turn again unto the Lord by repentance, verses 1, 2. And whereas the words are doubled, they suppose them to intimate a double work of deliverance; one whereof they have committed to Elias, from Mal. 4:5, who was to be, and was, the forerunner of the Messiah.

And these are the places in the books of Moses wherein they acknowledge that mention is made of the Messiah. [As] for that way whereby the church of old was principally instructed in his work and office,—namely, in the sacrifices and ceremonies of the law,—they know nothing of it; nor shall it here be insisted on, seeing it must have so large a place in the

14. 1 Sam. 2:10, "He shall give strength unto his king, and exalt the horn of his anointed." Targum, משיתיה מלכות וירבי;—"And he shall exalt the kingdom of his Messiah." In Midrash Tehillim also on Ps. 75., they ascribe this place unto the Messiah, and reckon his horn as the tenth horn of strength granted unto Israel. R. Levi Ben Gershom understands by the "king" in the first place, "He shall give strength unto his king," Saul; and by "Messiah," in the close of the words, David, who was to be anointed by Samuel, the son of Hannah, whose words these are. Kimchi applies the words to the Messiah; whom, as he says, she intended by the Spirit of prophecy, or spoke of from tradition. And, indeed, the words seem directly to intend him; for by him alone doth the Lord judge the ends of the earth, and he was the Anointed whose power he would signally exalt. And I mention this place only as an instance of the faith of the church of old, which, in all her mercies, still had a regard unto the great promise of the Messiah, which was the fountain of them all; and therefore Hannah here closeth her prophetical eulogy with her acknowledgment thereof, and faith therein.

15. Sam. 23:3, רְאַת מוֹשֵׁל צַדִּיק בָּאָדָם מוֹשֵׁל אֱלֹהִים;—"He that ruleth in man, just, ruler in" (or "of") "the fear of the LORD." Targum: ברחלתא וישלוט דיקים דעתיד משיחא דהוא מלכא לי למנאה אמר דיי;—"He said he would appoint unto me a King, which is the Messiah, who shall arise and rule in the fear of the Lord." And it refers this whole last prophecy of David, or his last words that he spake by the inspiration of the Holy Ghost, unto the days of the Messiah; whence it gives this preface unto them, "These are the words of the prophecy of David, which he prophesied concerning the end of the world," or "for the end of the world," עלמא לסוף, "and the days o consolation that were to come." Rab. Isaiah and Rashi interpret the words of David himself; and Kimchi also, but he mentions the application of it unto the Messiah, who was to come of David, whom God would raise up unto him, which he approveth of. Christian expositors who follow the Jews interpret these words, דּבֶּר לִי, "The Rock of Israel spake to me," by עלי, or בעבורי דבר, "spake concerning me;" that is, "by Samuel, who anointe me to be king:" some, "He spake unto me by Nathan."

Our translators keep to the letter, "He spake unto me;" and that alone answers unto the words of the verse foregoing, "The Spirit of the LORD דִּבֶּר־בִּי,"—"spake in me," or "to me:" so are the revelations of God expressed Zech. 4:1, 4; and it expresseth the communication of the mind of God unto the prophet θεοπνευστίᾳ, and not his speaking by him unto others. And from these very words, דִּבֶּר־בִּי יְהֹוָה רוּחַ, "The Spirit of the LORD spake in me," do the Jews take occasion to cast the writings of David amongst those which they assign unto that kind of revelation which they call הקדוש רוח, or כתובים, "Books written by inspiration of the Holy Ghost." The other words also, עַל־לְשֹׁונִי וּמִלָּתֹו, "His word was in my tongue," manifest that it is David himself that is spoken unto, and not of, in the third verse; and therefore it is some other who is prophesied of by him, namely, the Messiah.

And this the words whereby he is described do also manifest: בָּאָדָם מוֹשֵל, —"Ruling in man;" that is, saith Jarchi, אדם שנקראו בישראל אתם אדם שנאמר,—"Over Israel, who is called 'man;' as it is said, 'And ye the flock of my pasture are men.' " אַתֶּם אָדָם,—"Ye are man," Ezek. 34:31. But where the word "Adam" is used with this prefix בְ, as here, it nowhere signifies "Israel," but is expressly used in a contradistinction from them: as Jer. 32:20, "Which hast set signs and wonders in the land of Egypt, even unto this day, וּבָאָדָם וּבְשׂרָאֵל,"—"and in Israel, and in Adam;" that is, as we render it, "amongst other men" that are not Israel. So that if any especial sort of men are intended in this expression, it is not "Israel," but "other men." And indeed this word is commonly used to denote mankind in general, as Gen. 6:3, 9:6, Exod. 8:17, 9:10, 13:2; and universally, wherever it is used, it signifies either all mankind or human nature. So that בָּאָדָם מוֹשֵׁל is, he who is the "ruler over all mankind;" which is the Messiah alone: unless we shall interpret this expression by that of Ps. 68:19, "Thou hast ascended on high, thou hast led captivity captive: בָּאָדָם מַתָּנוֹת לָקַחְתָּ,"—"accepisti dona in homine," "and thou hast received gifts in man;" that is, in the human nature exalted, whereof the psalmist treats in that place. For whereas the apostle, Eph. 4:8, renders these words, Ἔδωκε δόματα τοῖς ἀνθρώποις, "He gave gifts unto men," it is manifest that he expresseth the end and effect of that which is spoken in the psalm; for the Lord Christ received gifts in his own human nature, that he might give and bestow them on others, as Peter declareth, Acts 2:33. The remainder also of the words contain a description of the Messiah: he is צַדִּיק, ὁ δίκαιος, "the just" (or "righteous") "one," Acts 3:14; and he alone is אֱלֹהִים רְאַת מוֹשֵׁל, "he that rules in the things that concern the fear and worship of God," Isa. 11:2, 3. So that this place doth indeed belong unto the faith of the ancient church concerning the Messiah.

16. 1 Kings 4:33, instead of these words concerning Solomon, "He spake of trees, from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall," the Targum reads, דעתידין דוד בית מלבי על ואתנבי דמשיחא דאתי ובעלמא הדין בעלמא למשלט,—"And he prophesied of the kings of the house of David in this world" (the duration of time and state of things under the old testament), "and of the Messiah in the world to come;" so they call the days of the Messiah. I know of none who have considered what occasion the Targumists could take from the words of the text to mention this matter in this place. I will not say that he doth not intend the Book of Canticles, wherein, under an allegory of trees, herbs, and spices, Solomon prophesieth of and sets forth the grace and love of Christ towards his church; and wherein many things are by the latter Targumist applied unto the Messiah also, as we shall see.

17. There is mention likewise made of the Messiah in the Targum by an addition unto the text, Ruth 3:15, "It was said in the prophecy that six righteous persons should come of Ruth, David, and Daniel with his companions, and the King Messiah." The general end of the writing of this Book of Ruth, was to declare the providence of God about the genealogy of the Messiah; and this seems to have been kept in tradition amongst them. And for this cause doth Matthew expressly mention her name in his rehearsal of the genealogy of Christ, Matt. 1:5; for it being a tradition amongst the Jews that this was the end of the writing of her story,—whereon they add that consideration unto the text in their Targum,—it was remembered by the evangelist in a compliance therewithal.

18. The place of Job wherein he expresseth his faith in him, and expectation of redemption by him, hath been already explicated and vindicated, so that we shall not need here to insist upon it again. The Psalms next occur. In David the light and faith of the church began to be greatly enlarged. The renovation of the promise unto him, the confirmation of it by an oath, the confinement of the promised Seed unto his posterity, the establishment of his throne and kingdom as a type of the dominion and rule of the Messiah, with the especial revelations made unto him, as one that signally longed for his coming and rejoiced in the prospect which he had of it in the Spirit of prophecy, did greatly further the faith and knowledge of the whole church. Henceforward, therefore, the mention of him is multiplied, so that it would be impossible to insist on all the particular instances of it; I shall therefore only call over some of the most eminent, with an especial respect unto the concurrence of the persuasion and expectation of the Jews.

19. Ps. 2:2, "The rulers take counsel together, against the LORD, and against his Anointed,"—"his Messiah," as the word should be left uninterpreted. Targum, משיחיה על,—"Against his Messiah." The Talmudists in several places acknowledge this psalm to be a prophecy of the Messiah, and apply sundry passages thereof unto him. And these words, "Thou art my son, this day have I begotten thee," are not amiss expounded by them, in Tract. Succah. cap. v., בני שאתה לבריות אגלה היום, —"I will this day reveal unto men that thou art my son;" for so are they applied by our apostle dealing with the Jews, Acts 13:33, Heb. 1:5, namely, unto his resurrection from the dead, whereby he was "declared to be the son of God with power," Rom. 1:4. All the principal expositors amongst them, as Rashi, Kimchi, Aben Ezra, Bartenora, or Rab. Obodiah, acknowledge that their ancient doctors and masters expounded this psalm concerning the Messiah. Themselves, some of them, apply it unto David, and say it was composed by some of the singers concerning him when he was anointed king, which the Philistines hearing of, prepared to war against him, 2 Sam. 5:17. This is the conceit of Rashi, who herein is followed by sundry Christian expositors, with no advantage to the faith; and I presume they observed not the reason he gives for his exposition. "Our masters," saith he, "of blessed memory, interpret this psalm of the King Messiah, דוד על לפרישו נכון המינין ולתשובת משמעו ולפי,"—"but as the words sound, and to answer the heretics, it is meet (or right) to expound it of David." These words, המינין ולתשובת, "and that we may answer the heretics," or Christians, are left out in the Venice and Basil editions of his comments, but were in the old copies of them. And this is the plain reason why they would apply this psalm to David, of whom not one verse of it can be truly and rightly expounded, as shall be manifested elsewhere. And it is a wise answer which they give in Midrash Tehillim unto that testimony of verse 7, where God calls the Messiah his son, to prove him to be the natural son of God: ואתה להב״ה בן יש אומרון שהן למינין תשובה מבאן אתה בני אלא אומר אינו אתה לי בן ליה מותיב;—"And hence we may have an answer for the heretics, who say that the holy, blessed God hath a son. But do thou answer, He says not, 'Thou art a son to me,' but, 'Thou art my son' "! As though בני אתה, "Thou art my son," did not more directly express the filiation of the person spoken of than אתה לי בן would do. בני is more emphatically expressive of the natural relation than לי בן,—"My son," than "A son to me." See Gen. 27:21. And in this psalm we have a good part of the creed of the ancient church concerning the Messiah, as may be learned from the exposition of it.

20. Ps. 18:32. Targum, [דתעביד ופורקנא נסא על ארום למשיחך];—"Because of the miracles and redemption which thou shalt work for thy Messiah." I mention this place only that it may appear that the Jews had a tradition amongst them that David in this psalm bare the person of the Messiah, and was considered as his type. And hence our apostle applies these words, verse 3, אֶחֱסֶה־בּוֹ, "I will put my trust in him," unto the Lord Jesus Christ, Heb. 2:13. See also Ps. 20:7.

21. Ps. 21:1, "The king shall joy in thy strength, O LORD." Targum, מלך משיחא,—"The King Messiah shall rejoice." Verse 7, "For the king trusteth in the LORD." Targum, "Messiah the King." And in Midrash Tehillim these words of verse 3, "Thou settest a crown of pure gold on his head," are also applied unto him. There is no mention of him in the Targum on Psalm 22, nor in the Midrash; but we shall afterwards prove at large that whole psalm to belong unto him, and to have been so acknowledged by some of their ancient masters, against the oppositions and cavils of their later seducers.

22. Ps. 45. The Targum hath given an especial title unto this psalm: דמשה סנהדרין יתבי על לשבחא;—"A psalm of praise for the elders" (assessors) "of the sanhedrim of Moses;" intimating that something eminent is contained in it. And these words, verse 2, "Thou art fairer than the children of men," are rendered in it, נשא מבני עדיף משיחא מלכא שופרך, —"Thy beauty, O King Messiah, is more excellent than that of the sons of men." And "grace," in the next words, is interpreted by נבואה רוח, "the Spirit of prophecy," not amiss. And these words, verse 6, "Thy throne, O God, is for ever and ever," are retained with little alteration: יי יקרך כורסי עלמין לעלמי קים,—"The seat of thy glory, O God, remaineth for ever and ever," applying it unto the Messiah; which illustrious testimony given unto his deity shall be vindicated in our exposition of the words, as cited by our apostle, Heb. 1:8. Kimchi expounds this psalm of the Messiah. Aben Ezra says, "It is spoken of David, נשיא עברי דוד שמו שכן בנו משיח על או לעולם להם,"—"or concerning Messiah his son, who is likewise called David; as, 'My servant David shall be their prince for ever,' " Ezek. 37:25.

23. Ps. 68 and 69 are illustrious prophecies of the Messiah, though the Jews take little notice of them; and that because they treat of two things which they will not acknowledge concerning him. The former expresseth him to be God, verses 17, 18; and the other his sufferings from God and men, verse 26; both which they deny and oppose. But in Shemoth Rabba, sect. 35, they say of the חַשׁמַנִּים, Ps. 68:32, "The princes that shall come out of Egypt," למלך דורון להביא עתידין האומות כל המשיח,—"All nations shall bring gifts to the King Messiah," referring the psalm to his days and work. The same exposition is given of the place in Midrash, Esther 1:1, and by R. Obodiah Haggaon on the place.

24. Ps. 72:1, "Give the king thy judgments, O God." Targum, הב משיחא למלכא דינך הלכת,—"Give the sentence of thy judgment unto the King Messiah." And herein they generally agree. Midrash on the title: ויצא שנאמר המשיח מלך זה ישי מגוע חוטר;—"This is the King Messiah; as it is said, 'A rod shall come forth from the stem of Jesse,' " Isa. 11:1. And Aben Ezra on the same title: אחד אי דוד נבואת משיח על או שלמה על המשוררים;—"A prophecy of David, or of one of the singers, concerning Solomon, or concerning the Messiah." And Kimchi acknowledgeth that this psalm is expounded by many of them concerning the Messiah. Rashi applies it unto Solomon, as a prayer of David for him, whereof he gives this as the occasion: לשמור להבין לב הב״ה מאת לשאול עתיד שהוא הקוד׳ ברוח שצפה משפט;—"He prayed this prayer for his son Solomon, because he saw by the Holy Ghost that he would ask of God a heart to understand and keep" (or "do") "judgment." And although he endeavours vainly to apply verse 5 unto his days, "They shall fear thee as long as the sun and moon endure;" and verse 7, "In his days shall the righteous flourish, and abundance of peace, עַד־בְּלִי יָרֵהַ,"—"till there be no moon;" yet when he cometh unto these words, verse 16, בָּאָרֶץ פִסַּת־בַּר יְהִי, "There shall be an handful of corn, in the earth," he adds, "Our masters interpret this of the cates, or dainties, in the days of the Messiah, and expound the whole psalm concerning Messiah the King." And this he was enforced unto, lest he should appear too openly to contradict the Talmudists, who frequently apply this psalm unto him, and have long discourses about some passages נֹּון לִפְנֵי־שֶׁמֶש, verse in it, especially this, פִסַּת־בַּר, verse 16, and שְׁמוֹ 17, which are much insisted on by Martinus Raymundus, Petrus Galatinus, and others.

The Vulgar Latin, for פִסַּת־בַר, reads, "Erit firmamentum in terra;" which I should suppose to be corrupted from "frumentum," but that the LXX., who are followed also by other translations, as the Arabic and Ethiopic, read στήριγμα, "firmamentum." And this some think to be corrupted from σίτου δράγμα, "an handful of corn;" which is very probable. Neither is the word פִסַּת anywhere else used in the Scripture, and may as well have נֹּון is something foreign in it as come from יפם פסים. So also verse 17, nowhere else used for "sobolescet" or "filiabit," as it is here rendered, from נִין, "a son:" which is but thrice used in that signification;—Gen. 21:23, by a Philistine; and Job 18:19, by an Arabian; and Isa. 14:22, concerning a son among the Chaldeans: which argue it to be a foreign word, being properly used in a prophecy of the calling of the Gentiles, as this is. So in the same subject it is said חַשׁמַנִּים, "Chasmannim shall come to the Messiah," Ps. 68:32: which we render "princes," and it may be such were intended; but the word seems to be Egyptian, for Hebrew it is not, though afterwards used among the Jews; whence the family of Mattathias were called Asmoneans. But to return: it is evident that in this psalm much light was communicated unto the church of old into the office, work, grace, compassion, and rule, of the Messiah, with the calling and glorious access of the Gentiles unto him.

25. There is mention likewise made of him in the Targum on Ps. 80:16, "The vineyard which thy right hand hath planted, אִמַּצְתָּה וְעַל־בֵּן לָּךְ,"—"and on the branch thou hast made strong for thyself:" so our translation. But all old translations, as the LXX., Vulgar Latin, and Syriac, interpret בֵּן not in analogy unto the preceding allegory of the vine, but from בֶּן־אָדָם, verse 18, and render it, Ἐπὶ υἱὸν ἀνθρώπου,—"Super filium hominis,"—"And upon the Son of man, whom thou madest strong for thyself." Targum, דחילתא משיחא מלכא ועל לך,—"And for the King Messiah, whom thou hast strengthened" (or "fortified") "for thyself." And we know how signally in the gospel he calls himself "The Son of man;" and among other names ascribed unto him, the Talmudists say he is called "Jinnon," from נון, "a son." And verse 18 he is expressly called בֶּן־אָדָם, "The Son of man, whom thou madest strong for thyself." And hereunto doth Aben Ezra refer the בֵּן in the foregoing verse. And for that expression, עַל־אִישׁ תְּהִי־יָדְךָ יְמִינֶךָ, "Let thy hand be upon the man of thy right hand," he observes, לגנאי ב״ית ואחריו יד כל,—"Whenever Jad, the hand"—that is, the hand of God,—"hath Beth following it, it is for reproach or punishment unto them whom it respects;" as Exod. 9:3, בְּמִקְנְךָ הוֹיָה יַד־יְהֹוָה הִנֵּה,—"Behold, the hand of the LORD is upon thy cattle," that is, for their destruction. And, היא בב״ית איננה ואם לשבח,—"If Beth follow not, it is for praise, or help;" as Ps. 119:173, לְעָזְרֵנִי יָדְךָ תְּהִי,—"Let thine hand help me," or "be for my help." So that the words are a prayer for the Son of man; and as our Lord Christ was the Son of man, so he was the true vine, whereof the Father is the husbandman, and his disciples the branches, John 15:1–5. And he himself also was "called out of Egypt," Matt. 2:15, as was the vine spoken of in this psalm; so that he who is afflicted in all the afflictions of his people is principally intended in this prophetical psalm. Aben Ezra would have the "Son of man" to be Israel; but not seeing well how it can be accommodated unto them, he adds, "The words may respect Messiah Ben Ephraim,"—an idol of their own setting up. But the Targum acknowledgeth the true Messiah here, for whose sake the church is blessed, and by whom it is delivered.

26. Ps. 110 is a signal prophecy of him, describing his person, kingdom, priesthood, and the work of redemption wrought by him. But whereas sundry things in this psalm are interpreted and applied unto the Lord Christ by our apostle in his Epistle unto the Hebrews, where they fall directly under our consideration, I shall here only briefly reflect on some of their own confessions, although it be a signal declaration of the faith of the church of old, scarcely to be paralleled in any other place. The later masters, indeed, observing how directly and openly this psalm is applied unto the Lord Christ in the New Testament, and how plainly all the passages of it are accommodated unto the faith of Christians concerning the Messiah, his office and work, do endeavour their utmost to wrest it unto any other, as shall elsewhere be manifested; yea, the Targum itself is here silent of the Messiah, for the very same reason, and perverts the whole psalm to apply it unto David; and yet is forced on verse 4 to refer the things spoken of unto the "world to come," or days of the Messiah. And the most of their masters, when they mention this psalm occasionally, and mind not the controversy they have about it with Christians, do apply it unto him. So doth the Midrash Tehillim on Ps. ii. 7, and also on this psalm, verse 1, though there be an endeavour therein foolishly to wrest it unto Abraham; Rab. Saadias Gaon on Dan. vii. 13, whose words are reported by Solomon Jarchi on Gen. xxxv. 8; Rab. Arama on Gen. xv., as he is at large cited by Munster on this psalm; Moses Haddarshan on Gen. xviii. 1; Rab. Obodiah on the place; all whose words it would be tedious here to report. It is sufficiently manifest that they have an open conviction that this psalm contains a prophecy concerning the Messiah; and what excellent things are revealed therein touching his person and offices, we shall have occasion to declare in the exposition of the Epistle itself, wherein the most material passages of it are applied unto our Lord Jesus Christ.

27. In the Targum on the Canticles there is frequent mention also of the Messiah; as chap. 1:8, 4:5, 7:14, 8:1–4. But because the Jews are utterly ignorant of the true spiritual sense of that divine song, and the Targum of it is a confused miscellany of things sufficiently heterogeneous, being a much later endeavour than the most of those on the other books, I shall not particularly insist on the places cited, but content myself with directing the reader unto them. The like also may be said of Eccles. 1:11, 7:25; where, without any occasion from the text, the mention of him is importunely inculcated by the Targumists.

28. We are now entering on the Prophets, the principal work of some whereof was to "testify beforehand the sufferings of Christ, and the glory that was to follow," 1 Pet. 1:11; and therefore I do not at all design to gather up in our passage all that is foretold, promised, declared, and taught, concerning him in them (a work right worthy of more peace, leisure, and ability, than what in any kind I am intrusted withal), but only to report some of the most eminent places, concerning which we have the common suffrage of the Jews, in their general application unto the Messiah. Among these, that of Isa. 2:2–4 occurreth in the first place: "And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into ploughshares," etc.

The same prophecy is given out by Micah, in the same words, chap. 4:1– 3; and, by the common consent of the Jews, the Messiah is here intended, although he be not mentioned in the Targum. The Talmudical fable, also, of the lifting up of Jerusalem three leagues high, and the setting of Mount Moriah on the top of Sinai, Carmel, and Tabor, which shall be brought together unto that purpose, mentioned in Midrash Tehillim, and in Bava Bathra, Distinc. Hammocher, is wrested from these words. But those also of them who pretend to more sobriety do generally apply them to the promised Messiah. Kimchi gives it for a rule, that that expression, בְּאַחֲרִית הַיָּמִים, "In the latter days," doth still denote the times of the Messiah; which, I suppose, is not liable unto any exception. And as he giveth a tolerable exposition of the establishing of "the mountain of the LORD in the top of the mountains," assigning it to the glory of the worship of God above all the false and idolatrous worship of the Gentiles, which they observed on mountains and high places; so concerning these words, [Isa. 2] 4, הַגּוֹיִּם בֵּין וְשָפַט,—"He shall judge among the nations," he saith, המשיח מלך הוא השופט,—"This judge" (or "He that judgeth") "is the King Messiah." The like also saith Aben Ezra on the same place, and Jarchi on the same words in the prophecy of Micah. And as this is true, so whereas Jehovah alone is mentioned in the foregoing verses, unto whom, and no other, this expression can relate, how is it possible for them to deny that the Messiah is "the LORD, the God of Jacob" also? for undeniably it is he concerning whom it is said that "he shall judge among the nations;" and by their confession that it is the Messiah who is the "shophet," the judge here intended, they are plainly convinced out of their own mouths, and their infidelity condemned by themselves.

Abarbanel seems to have been aware of this entanglement, and therefore, as he wrests the prophecy (by his own confession contrary to the sense of all other expositors) unto the times of the building of the second temple, so, because he could not avoid the conviction of one that should judge among the nations, he makes it to be the house itself, wherein, as he says, "thrones for judgment were to be erected;" the vanity of which figment secures it from any further confutation.

We have, then, evidently in these words three articles of the faith of the ancient church concerning the Messiah: as,—First, That as to his person, he should be God and man, the "God of Jacob," who should in a bodily presence judge the people, and send forth the law among the nations, verse 4. Secondly, That the Gentiles should be called unto faith in him and the obedience of his law, verse 3. Thirdly, That the worship of the Lord in the days of the Messiah should be far more glorious than at any time whilst the first temple was standing; for so it is foretold, verse 2, and so our apostle proves it to be in his Epistle to the Hebrews. And this whole prophecy is not a little perverted by them who apply it to the defeat of Rezin and Pekah when they came against Jerusalem, and who, in their annotations on the Scripture, whereby they have won to themselves a great reputation in the world, seldom depart from the sense of the Jews, unless it be where they are in the right.

29. Isa. 4:2, "In that day shall the Branch of the LORD be beauty and glory." Targ., לחדוה דיהוה משיחא יהי ההיא בעדנא וליקר;—"At that time shall the Messiah of the Lord be for joy and honour." And this prophecy also is, by the most learned of the rabbins, applied unto the Messiah. Kimchi interprets צֶמַח, "The Branch," by that of Jer. 23:5, "I will raise unto David a righteous Branch, and a King shall reign and prosper." Aben Ezra inclines unto them who would have Hezekiah to be intended. A Christian expositor refers the words to Ezra and Nehemiah upon the return from the captivity, on what grounds he doth not declare. Abarbanel having, as is his manner always, repeated the various expositions and opinions of others, adds at last, יגלה במהרה צדקנו משיח על אותם פירשו ואחרים; —"Others expound the words of the Messiah our righteousness: Let him be speedily revealed!" But they may also do well to consider, that the person here promised to be the beauty and glory of the church, by whom the remnant of Israel, which are "written in the book of life," shall be saved, is the "Branch of the LORD" and the "fruit of the earth:" which better expresseth his two natures in one person than that he should be for a while a barren branch, and afterwards bear fruit in the destruction of Gog and Magog; which is their gloss on the words.

The illustrious prophecies concerning the name of the Messiah, Immanuel, and his being born of a virgin, chap. 7, 8, must be handled apart afterwards and vindicated from the exceptions of the Jews, and are therefore here omitted.

30. Isa. 9:6, "And his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." Targ., אלהא עצה מפליא קדם מן שמיה ואתקרי;—"And his name is called of old." קדם מן is the same with םֶדֶקִּמ, Micah 5:1. Targ., מלקדמין; that is, as in the next words, "from everlasting," "from the days of eternity:" for although קדם מן be frequently used for מלפני, "from before the face," or "sight," as the words of the Targumist are here vulgarly translated, (as in the translation in the Polyglott Bibles, "A facie admirabilis consilii Deus,"—which is blamed by Cartwright in his Mellificium for not putting "Deus" in the genitive case as well as "admirabilis," which indeed were rational if קדם מן were necessarily "a facie,")—yet it is also used absolutely with reference unto time, and so there is no need that the following words should be regulated thereby. So is it twice used: as Prov. 8:22, ומן עובדוי קדם,—"And before his works" that were wrought, that is, from eternity; and verse 23, עלמא קרם ומן,—"And before the world." And in that sense is מלקדמין always used; as Isa. 23:7; Ps. 78:2; Isa. 46:10. And thus the words will yield a better sense than "A facie admirabilis consilii Deus," or that which they are cast into by Seb. Munster, "Mirificantis consilium Deo fortissimo qui manet in secula;" for there is no need, as we have seen, that the words should be cast into the genitive case by קדם מן. And although the Targumist rendereth יוֹעֵץ, the participle, "counsellor," by the substantive עצה, "counsel," yet this hinders not but that it may express one of his names: "Wonderful, Counsel, God;" or, "Mirificans consilium Deus;" or, "The God of wonderful counsel." One, from some of the Jews, takes another way to pervert these words. "Consiliarius, Deus fortis, imo," saith he, "Consultator Dei fortis; i.e., Qui in omnibus negotiis consilia a Deo poscet, per prophetas scilicet:" whereby this clear and honourable testimony given unto the deity of our Lord Jesus Christ is weakened and impaired.

Again, the Targumist renders אָרְקַו, "be called," by ואתקרי, in a passive sense; which obviates the principal exception of the modern Jews, who interpret it actively, that it may be referred to God, the wonderful Counsellor, who shall call him "The Prince of Peace." But as this is contrary to the Targum, so also to the use of the word in like cases: for this declaration of the name of the child promised answers the proclamation made of the name of God, Exod. 34:6, where וַקְרָא is well rendered by ours, "and proclaimed," or, "and there was proclaimed;" the name following sounded in his ears: where the Vulgar Latin, translating the word actively, and applying it unto Moses, ("Stetit Moses cum eo invocans nomen Domini, quo transeunte coram eo ait, Dominator Domine Deus,"—"Moses stood with him, calling on the name of the Lord, who passing by, he said, O mighty Ruler, Lord God,") both corrupts the proper sense of the words and gives us that which is directly untrue; for not Moses, but God himself, gave out and proclaimed that name, as it is said expressly that he would do, chap. 33:19, and as Moses himself afterwards pleaded that he had done, Num. 14:17, 18. But this by the way, to obviate the Judaical sophism mentioned, that would make all the names in the text, unless it be "The Prince of Peace," to precede the verb, and that to be actively understood.

31. It follows in the Targum, קים גברא ביומוהי עלנא יסגי דשלמא משיחא לעלמיא. The words are variously rendered. Some refer גברא to אלהא that goes before; so expressing them by "Deus fortis," or "fortissimus,"—"The mighty God." Others, as the translation in the Biblia Regia and Londini, refer to the words following, לעלמיא קים, and render it by "vir," "the man:" "Vir permanens in aeternum;"—"The man abiding for ever." But it doth not seem that this sense will hold; for although גברא do signify "a man," the same with the Hebrew רֶבֶּנּ, yet גברא is not so used, but only for "fortis" or "fortissimus." גִּבּוֹר, the word used in the original, is applied to God and men, but here it seems to be joined with אֵל, and to signify, as by us translated, "The mighty God," which the Targumist endeavoured also to express; and so by לעלמיא קים, "permanens in secula," "abiding for ever," he rendereth אֲבִי־עַד, "The Father of eternity," significantly enough. Also, משיחא is joined by some with דשלמא, and rendered "Messia Pacis," for םוֹלָשׁ "The Prince of Peace;" but this connection of the words those that follow will not well bear, wherefore they place the name Messiah absolutely, and render the following words, "Whose peace shall be multiplied unto us in his days."

32. And this testimony of their Targum the present Jews are much to be pressed withal; and there are not many from which they feel their entanglements more urgent upon them. And it would at the same time move compassion at their blindness, and indignation against their obstinacy, for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto Hezekiah, whom they would fix this prophecy upon; and, on the occasion given us by the Targum, I shall take a little view of their sentiments on this place of the prophet. That of old they esteemed it a prophecy of the Messiah, not only the Targum, as we have seen, but the Talmud also, doth acknowledge. Besides, also, they manifest the same conviction in their futilous traditions. In Tractat. Sanhed. Distinc. Chelek, they have a tradition that God thought to have made Hezekiah to be the Messiah, and Sennacherib to have been Gog and Magog; but הדין מדת, "the property of judgment," interposed, and asked why David rather was not made the Messiah, who had made so many songs to the praise of God. And Rabbi Hillel, as we shall see afterwards, contended that Israel was not any more to look for a Messiah, seeing they enjoyed him in Hezekiah. Now, these vain traditions arose merely from the concessions of their old masters, granting the Messiah to be here spoken of, and the craft of their later ones, wresting the words unto Hezekiah; so casting them into confusion, that they knew not what to say nor believe. But let us see how they acquit themselves at last in this matter.

33. Four things are here promised concerning this "child," or "son," that should be given unto the church:—(1.) That "the government should be on his shoulder;" (2.) That "his name should be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace;" (3.) That "of the increase of his government there should be no end;" (4.) That he should sit "on the throne of David, to order it for ever." And we may see how well they accommodate these things unto Hezekiah, their endeavours being evidently against the faith of the ancient church, the traditions of their fathers, and, it may be doubted, their own light and conviction.

First, "The government shall be on his shoulder," saith Sol. Jarchi, "because the rule and yoke of God shall be upon him in the study of the law." This pleaseth not Kimchi (as it is indeed ridiculous), and therefore he observeth that mention is not made of the shoulder but with reference unto burden and weight; whence he gives this interpretation of the words: תהי לא הילד זה כי אמ״ שכמו על סובלי והי׳ אשור למלך עובד היה אשחז לפי משרה אלא שכמו על עבוד;—"Because Ahaz served the king of Assyria, and his burden was on his shoulder, he says of this child, he shall not be a servant with his shoulder, but the government shall be on him." And this, it seems, is all that is here promised, and this is all the concernment of the church in this promise: Hezekiah shall not serve the king of Assyria! Neither is it true that Ahaz served the king of Assyria under tribute; and it may seem rather that Hezekiah did so for a season, seeing it is expressly said that "he rebelled against him, and served him not," 2 Kings 18:7; yea, plainly he did so, and paid him, by way of tribute, "three hundred talents of silver, and thirty talents of gold," verse 14. So he. Aben Ezra passeth over this expression without taking notice of it.

34. Secondly, As to the name ascribed unto him, they are for the most part agreed; and unless that one evasion which they have fixed on will relieve them, they are utterly silent. Now this is, as was before declared, that the words are to be read, "The Wonderful, Counsellor, The mighty God, The everlasting Father, shall call his name The Prince of Peace;" so that "The Prince of Peace" only is the name of the promised child, all the rest are the names of God. But,—(1.) If words may be so transposed and shuffled together as these are to produce this sense, there will nothing be left certain in the Scripture; nor can they give any one instance of such a disposal of words as they fancy in this place. (2.) The very reading of the words rejects this gloss, "He shall call his name Wonderful." (3.) It is the name of the child, and not of God that gives him, which is expressed for the comfort of the church. (4.) What tolerable reason can be given for such an accumulation of names unto God in this place? (5.) There is nothing in the least, not any distinctive accent, to separate between "The Prince of Peace" and the expressions foregoing, but the same person is intended by them all; so that it was not Hezekiah, but the mighty God himself, who in the person of the Son was to be incarnate, that is here spoken of.

35. Besides, on what account should Hezekiah so eminently be called "The Prince of Peace,"—שַר־שָׁלוֹם? Prince is never used in the Scripture with reference unto any thing, but he that is so called hath chief power and authority over that whereof he is the שַׂר, "prince," chief, or captain; as שַׂר־צָבָא is the "general," or chief commander of the army, under whose com and at whose disposal it is. By the Greeks it is rendered ἄρχων and ἀρχηγός: as the apostle calls our Lord Jesus Christ Ἀρχηγὸν τῆς ζωῆς, Acts 3:15, "The Prince of Life;" and Ἀρχηγὸν τῆς σωτηρίας, Heb. 2:10, "The Prince" (or "Captain") "of Salvation." Nor is the word once in the Old Testament applied unto any one but him that had power and authority over that of which he was the שַׂר or "prince," to give, grant, or dispose of it as he thought meet. And in what sense, then, can Hezekiah be called "The Prince of Peace?" Had he the power of peace of any sort in his hand? was he the lord of it? was it at his disposal? The most of his reign he spent in war, first with his neighbours the Philistines, 2 Kings 18:8, and afterwards with the king of Assyria, who took all the cities of Judah, one or two only excepted, verse 13. And in what sense shall he be called "The Prince of Peace?" The rabbins, after their wonted manner to fetch any thing out of a word, whether it be aught to their purpose or no, answer, that it was because of that saying, Isa. 39:8, "For there shall be peace and truth in my days." But this being spoken with respect unto the very latter part of his reign, and that only with reference unto the Babylonian captivity, which was afterwards to ensue, is a sorry foundation to entitle him unto this illustrious name, "The Captain, Prince, or Lord of Peace;" which bespeaks one that had all peace (and that in the Scripture language is all that is good or prosperous, both temporal and spiritual, in reference unto God and man) in his power and disposal. And yet this is the utmost that any of them pretend to give countenance unto this appellation.

36. Abarbanel, who heaps together the interpretations, conjectures, and traditions, of most that went before him, seems to agree with Kimchi in that of "the government being upon his shoulder," because his father Ahaz sent מִנְחָה, "a present" unto the king of Assyria, but he did not; whereas it is expressly said that he paid him tribute of "three hundred talents of silver, and thirty talents of gold;" for the raising whereof he emptied his own treasures, and the treasures of the house of God, yea, and cut off the gold from the doors and pillars of the temple, 2 Kings 18:14–16: yet he mentions that other fancy of Rashi about the study of the law, and so leaves it. But in this of the name ascribed unto him he would take another course: for finding Hezekiah, in their Talmud. Tract. Sanhed. Perek Chelek, called by his masters, שמות שמנה בעל, "He who had eight names,"—as Sennacherib is also childishly there said to have had,—he would in the first place ascribe all these names unto Hezekiah, giving withal such reasons of them as I dare not be so importune on the reader's patience as to transcribe; and himself, after he had ascribed this opinion to Jonathan the Targumist and Rashi, embraceth the other of Kimchi, before confuted, and yet knows not how to abide by that either.

37. Thirdly, How can it be said of Hezekiah, that "of the increase of his government there should be no end," seeing he lived but four and fifty years, and reigned but twenty-nine, and his own son Manasseh, who succeeded him, was carried captive into Babylon? But as unto this question, and that which follows, about his "sitting upon the throne of David for ever," after they have puzzled themselves with the great mystery of "Mem clausum" in לְסַרְבֶה, they would have us to suppose that these words concerned only the life of Hezekiah, though it be not possible that any other word should be used more significantly expressing perpetuity.

"Of the increase of his government" אֵין־קֵץ, "no end,"—it shall be endless; and he shall rule ועד־עולם מעתה, "from hence," or "now, and unto for ever," for evermore.

And thus, by the vindication of this place from the rabbinical exceptions, we have not only obtained our principal intention about the promise of a Deliverer, but also showed who and what manner of person he was to be, —even a child that was to be born, who should also be the mighty God, the everlasting Father, the Prince of Peace, whose rule and dominion was to endure for ever.

38. Isa. 10:27, "The yoke shall be destroyed because of the anointing." Targum: משיחא קדם מן עממיא ויתברון;—"And the people shall be broken before the Messiah." And, it may be, some respect may be had in these words unto the promised Seed, upon whose account the yoke of the oppressors of the church shall be broken; but the words are variously interpreted, and I shall not contend.

39. Isa. 11:1, "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots." Targum: דישי מבנוהי מלכא ויפוק יתרבי בנוהי מבני ומשיחא;—"And a King shall come forth from the sons of Jesse, and Messiah shall be anointed from the sons of his sons,"—his posterity.

Verse 6, "The wolf shall dwell with the lamb." Targum: דמשיחא ביומוהי בארעא שלמא יסגי דישראל;—"In the days of the Messiah of Israel peace shall be multiplied in the earth, and the wolf shall dwell with the lamb." That this chapter contains a prophecy of the Messiah and his kingdom, and that immediately and directly, all the Jews confess. Hence is that part of their usual song in the evening of the Sabbath:—

קומי מעפר התנערי

עמי תפארתך בגדי לבשו

ביתהלהמי ישי בן יד על

גאלה נפשי אל קרבה

"Shake thyself from dust, arise,

My people, clothed in glorious guise;

For from Bethlehem Jesse's Son

Brings to my soul redemption."

They call him the "Son of Jesse" from this place; which makes it somewhat observable that some Christians, as Grotius, should apply it unto Hezekiah, Judaizing in their interpretations beyond the Jews. Only the Jews are not well agreed in what sense these words, "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc., are to be understood. Some would have it that the nature of the brute beasts shall be changed in the days of the Messiah: but this is rejected by the wisest of them, as Maimonides, Kimchi, Aben Ezra, and others; and these interpret the words משל דדך allegorically, applying them unto that universal peace which shall be in the world in the days of the Messiah. But the peace they fancy is far from answering the words of the prophecy, which express a change in the nature of the worst of men by virtue of the rule and grace of the Messiah. I cannot but add, that Abarbanel, writing his commentaries about the time that the European Christian nations were fighting with the Saracens for the land of Palestine, or the Holy Land, he interprets the latter end of the tenth chapter to the destruction of them on both sides by God, whereon their Messiah should be revealed, as is promised in this, which he expresseth in the close of his exposition of the first verse of chap. 11: אלו עם אלו העולם אומות בין עצומה מלחמה תחזק הארין הנה אמר זה ועל באחיו איש חרב עצומים גוים בה ויפלו הקדש אדמת על;—"And there shall prevail great war between the nations of the world, one against another, on" (or "for") "the Holy Land, and strong nations shall fall in it by the sword of one another; and therefore it is said, 'Behold, the Lord, the LORD of hosts, shall lop,' " chap. 10:33. And a little after he adds, המשיח מלך יהגלה המלחמה אותה מתוך;—"In the midst of that war shall Messiah the King be revealed." For those nations he would have had to be Gog and Magog: and in many places doth he express his hopes of the ruin of the Christians by that war; but the issue hath disappointed his hopes and desires.

40. Isa. 16:1, "Send ye the lamb to the ruler of the land." Targum, דישראל למשיחא מסין מסקי והון;—"They shall bring their tribute unto the Messiah of Israel." Observing, as it should seem, that the Moabites, unto whom these words are spoken, were never after this time tributary to Judah, and withal considering the prophecy of verse 5, which he applies also (and that properly) unto the Messiah, the Targumist conceived him to be the מוֹשֶׁל, or "ruler," here mentioned, unto whom the Moabites are invited to yield obedience; and I conceive it will not be very easy to fix upon a more genuine sense of the words. So also, verse 5, "Then shall the throne of the Messiah of Israel be prepared in goodness." Doubtless with more truth than those Christians make use of who wrest these words also to Hezekiah!

41. Isa. 28:5, "In that day shall the LORD of hosts be for a crown of glory." Targum, צבאות דיי משיחא;—"The Messiah of the Lord of hosts;" the Lord of hosts in and with the Messiah, who is the crown of glory and diadem of beauty in his kingly office and rule unto the remnant of his people that shall be saved by him.

42. Isa. 42:1, "Behold my servant, whom I uphold; mine elect." Targum, משיחא עבדי הא;—"Behold my servant the Messiah." How much better than the translation of the LXX., Ἰακὼζ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ, Ἰσραὴλ ὁ ἐκλεκτός μου, applying the words to the whole people of Israel, whereas they are expressly referred to the Lord Christ, Matt. 12:17, 18. And Kimchi on this place, משיח מלך והו עבדי הן;—" 'Behold my servant;' that is, Messiah the King." And Abarbanel confutes both R. Saadias and Aben Ezra with sharpness, who were otherwise minded. How much better than he of late who interprets these words of Isaiah himself, unto whom not one letter of the prophecy can receive any tolerable accommodation! It is the Messiah, then, by their own confession, who is intended in this prophecy; who is described not on horseback in his harness, as a great warrior, such as they expect him, but as one filled with the Spirit of the Lord, endowed with meekness, suffering opposition and persecution, bringing forth righteousness and truth unto the Gentiles, who shall wait for his law, and receive it, when it is rejected by the Jews, as the event hath manifested. Isa. 43:10, "My servant whom I have chosen." Targum, "My servant Messiah, in whom I rest."

43. Isa. 52:13, "Behold, my servant shall prosper." Targum, עבדי יצלח הא משיחא;—"Behold, my servant the Messiah shall prosper." In these words begins that prophecy which takes up the remainder of this chapter, and that whole chapter that follows, in the tenth verse whereof there is mention made again of the Messiah. And this is an evidence to me that the Jews, however bold and desperate in corrupting the sense of the Scripture to countenance their infidelity, yet have not dared to intermeddle with the letter itself, no, not in the Targums, which are not so sacred with them as the text; for whereas the application of this prophecy unto the Messiah is perfectly destructive to their whole present persuasion and religion, with all the hopes they have in this world or for another, yet they never durst attempt the corrupting of the Targum, where it is done so plainly, which yet for many generations they had in their own power, scarce any notice being taken of it by any Christians in the world. But concerning this place we must deal with them afterwards at large.

44. Jer. 23:5, "I will raise unto David a righteous Branch." Targum, דצדיקא משיחא לדוד ואקים;—"And I will raise up unto David Messiah the righteous." This is he who in the next verse is called צִדְקֵנוּ יְהֹוָה, —"Jehovah our righteousness." The Jews generally agree that it is the Messiah who is here intended; and whereas a late Christian expositor would have Zerubbabel to be designed in these words, Abarbanel himself gives many reasons why it cannot be applied unto any one under the second temple: "For," saith he, "during that space no one reigned as king of the house of David; nor did Judah and Israel dwell then in safety and security, they being continually oppressed, first by the Persians, then by the Grecians, and lastly by the Romans." So he, and truly. And I see no reason why one should pervert the promises concerning the Messiah, when they cannot tolerably accommodate them unto any other.

For the preservation of the name of this "righteous Branch," צִדְקֵנוּ יְהֹוָה, "Jehovah our righteousness," we may bless God for the original; for the old translations are either mistaken, or corrupt, or perverted in this place. The Vulgar Latin is the best of them, which reads, "Dominus justus noster,"—"Our righteous Lord;" which yet corrupts the sense, and gives us an expression that may be assigned unto any righteous king.

The LXX., far worse, Καὶ τοῦτο τὸ ὄνομα αὐτοῦ, ὅ καλέσει αὐτὸν Κύριος, Ἰωσεδέκ·—"And this is the name that the Lord shall call him, Josedec:"— a corrupt word formed out of the two Hebrew words in the original, signifying nothing, but perverted as it were on purpose to despoil the Messiah of his glorious name, the evidence of his eternal deity. Symmachus, Κύριε, δικαίωσον ἡμᾶς,—"Lord, justify us." He seems, as one observes, to have read צִדֵּקנוּ in Pihel; but yet this also obscures the text.

The Chaldee, according unto its usual manner when any thing occurs which its author understood not, gives us a gloss of its own sufficiently perverting the sense of the place. ביומוהי יי קדם מון זכון לנא יתעאברן;—"Let righteousness come forth to us from before the Lord in his days." Let them consider this instance,—which is but one of many that may be given,—who are ready to despise the original text, to prefer translations before it, and to cherish suspicions of its being corrupted by the Jews, or of their arbitrary invention of its points or vowels, whereby the sense of the words is fixed and limited. Can there be any clearer acquitment of them in this matter than this certain observation, that every place almost which bears testimony unto any thing concerning the Messiah which is denied by them, is far more clear in the original than in any old translation whatever? And hereof we have an eminent instance in this place, where this name, denoting undeniably the divine nature of the Messiah, is preserved entire only in the original, and that as it is pointed, as some fancy, by some Jewish Masoretes, who lived they know not where nor when. And those amongst ourselves who are ready to give countenance unto such opinions, or to admire the promoters of them, may do well to consider what reflection they cast thereby on that translation which is in use among us by the command of authority; than which there is no one extant in the world that is more religiously observant of the Hebrew text, and that as pointed in their Bibles; nor hath it any regard unto any or all translations, where they differ from the original, as may be seen with especial respect unto that of the LXX., the stream that feeds most of the rest, in above a thousand places. But this by the way.

One of late hath applied this name unto the people of Israel, and interprets the words, "Deus nobis bene fecit;"—"God hath done well unto us." But we have had too much of such bold and groundless conjectures about the fundamentals of our faith and worship. The Jews seek to evade this testimony by instances of the application of this name to other things, as the altar built by Moses, the ark, and the city of Jerusalem. But it is one thing to have the name of God called on a place or thing, to bring the occasion of it unto remembrance; another, to say that this is the name of such a person, "Jehovah our righteousness." And whereas the Holy Ghost says expressly that this is his name, the Jews must give us leave to call him so and to believe him so; which is all we contend for. Of the same importance with this prophecy is that of Ezek. 37:24.

45. Jer. 30:21, "Their nobles shall be of themselves, and their governor shall proceed from the midst of them." Targum, [יתגלי מבניהון ומשיחיהון]; —"Their king shall be anointed from amongst them, and their Messiah shall be revealed unto them." And upon his account it is that God enters into a new covenant with his people, verse 22.

Jer. 33:13, 15, For these words, "Flocks shall pass again under the hands of him that telleth them," the Targum reads, ידי על עמא יתנהון יתנה עור משיחא;—"And the people shall be yet gathered by the Messiah." And a prophecy of him it is, no doubt, as the 15th verse makes it evident, where all the Jews acknowledge him to be intended by the "Branch of righteousness" which shall spring up unto David; who also is promised in the 6th verse as the "abundance" (or "crown") "of peace and truth." Yet one of late hath wrested this place also to Zerubbabel.

46. Hos. 3:5, "Seek the LORD their God, and David their king." Targum, מלכהון דוד בר למשיחא וישתמעון;—"And shall obey the Messiah, the son of David, their King." The rabbins are divided about this place, some of them acknowledging the Messiah to be intended, others referring the prophecy unto the temple, or house of the sanctuary, built by the son of David; but the words themselves, with the denotation of the time for the accomplishment of this prophecy in the end of the verse, will allow of no application unto any other, and plainly discovers his mistake who would wrest this text also to Zerubbabel.

Hos. 14:8. Targum, [משיחהון בטלל יתבון];—"They shall sit under the shadow of their Messiah." See Cant. 2:3.

47. Mic. 4:8, "And thou, O tower of the flock," etc. Targum, משיחא ואתה מלכותא עתידא לך דציון כנסתא חובי קדם מן דטמיר דישראל;—"And thou, Messiah of Israel, who art hid because of the sins of the congregation of Zion, to thee the kingdom shall come." This gloss, I confess, draws upon the lees of Talmudical rabbinism; for they fancy that their Messiah was long since born, even at the appointed time, but is kept hid, they know not where, because of the sins of Israel.

48. Mic. 5:2, "But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." Targum, יפוק קדמי מנך ישראל על שולטן עביד למהוי משיחא;—"Out of thee shall the Messiah come forth before me, to exercise rule over Israel." This prophecy was famous among the Jews of old, as designing the place where the Messiah was to be born, which alone is done here; and its signal accomplishment is recorded, Matt. 2:1, 5, 6; Luke 2:4, 6, 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended. And yet this consent of all the Jews, ancient and modern, with the application of it unto the true Messiah in the Gospel, manifesting the catholic consent of both churches, Judaical and Christian, about the sense of this place, hinders not one from interpreting this place of Zerubbabel, whose goings forth, as he supposeth, are said to be "of old, from everlasting," because he came of the ancient kingly house of David: whereas not one word of the prophecy ever had any tolerable appearance of accomplishment in him; for neither was he born at Bethlehem, nor was he the ruler over the Israel of God,—much less had he the least share or interest in those eternal goings forth which are expressed in the close of the verse. The words are an express description of the person of the Messiah; who, though he was to be born in the fulness of time at Bethlehem, yet the existence of his divine nature was "from of old, from everlasting." And the Jews know not how to evade this testimony. Rashi adds, in the interpretation of the words, only that of Ps. 72:17, לִפְנֵי־שֶמֶש שְמוֹ נּוֹן; which we have rendered, "His name shall be continued as long as the sun,"—not reaching the sense of the place. לִפְנֵי־שֶמֶש is rendered by the Targum, שמשא מהוי וקדם,—"And before the sun was;"—an expression of eternity; as Prov. 8:23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah. "Bethlehem," saith Kimchi, "that is, David, who was born there." And, מלך ובין דוד בין רד זמן יש המשיח,—"There is a long time between David and the Messiah." But this gloss is forced, and hath nothing in the words to give countenance unto it. It is the Messiah that is said to be born at Bethlehem, and not David, as shall afterwards be evinced; and מוֹצָאֹתָיו denotes some acts or actings of him that is spoken of, and not his relation unto another not spoken of at all. Neither do these words, מִימֵי מִקֶּדֶם עוֹלָם, denote "a long time," but directly that which is before all times. See Prov. 8:22. He yet proceeds to answer them who say the Messiah is God from this place, because of this description of him: and he first rejects the Lord Christ from being here intended, as supposing an objection to be made with reference unto him, though he expresses it not; for saith he, תשובה עליהם יש, "This is an answer unto them, בו משלו הם אבל בישראל משל לא הוא כי;"—"He ruled not over Israel, but they ruled over him;" where it is evident that some sentence written by him is left out of the copies printed among Christians. But, poor, blind, blasphemous wretch! this boast hath cost him and his associates in infidelity full dear. It is true, their progenitors did unto him whatever the counsel of God had determined; but notwithstanding all their rage, he was exalted to the right hand of God, and made a Prince and a Saviour, having ruled ever since over the whole Israel of God by his word and Spirit, and over them, his stubborn enemies, with a rod of iron. He adds, that it is false that these words are applicable unto the eternity of God: for saith he, ימי קודם האל היה עולם,—"God was before the days of everlasting;" as though in the same sense God were not expressly said to be מִקֶּדֶם, as here, see Hab. 1:12, and to be "from everlasting." And this place is well expounded by Prov. 8:22, 23, as some of the rabbins acknowledge; so that we have in it an eminent testimony given unto the person of the Messiah, as well as unto the place of his nativity, of which we shall treat afterwards.

49. Zech. 3:8, "For, behold, I will bring forth my servant the Branch." Targum, ויתגלי משיחא עבדי ית מיתי אנא הא;—"Behold, I bring forth my servant the Messiah, who shall be revealed." This revelation of the Messiah relates unto their apprehension of his being born long since, but to lie hid because of their sins, as was before intimated. And in like manner is he three times more mentioned by the Targumist in this prophecy, chap. 4:7, 6:12, 10:4; in all which places he is certainly designed by the Holy Ghost. There are also many of them who acknowledge him to be intended, chap. 9:9, 11:12, 13, 12:10, where he is not mentioned in the Targum.

I have not insisted on these places, as though they were all the testimonies that to the same purpose might be taken out of the Prophets, seeing they are a very small portion of the predictions concerning the person, grace, and kingdom of the Messiah, and not all those which are most eminent in that kind; but because they are such as wherein we have either the consent of all the Jews with us in their application,—from whence some advantage may be taken for their conviction,—or we have the suffrage of the more ancient and authentic masters to reprove the perverseness of the modern rabbins withal.

50. And this is He whom we inquire after,—one who was promised from the foundation of the world to relieve mankind from under that state of sin and misery whereinto they were cast by their apostasy from God. This is he who, from the first promise of him, or intimation of relief by him, was the hope, desire, comfort, and expectation of all that aimed at reconciliation and peace with God,—upon whom all their religion, faith, and worship was founded, and in whom it centred; he for whose sake, or for the bringing of whom into the world, Abraham and the Hebrews his posterity were separated to be a peculiar people, distinct from all the nations of the earth; in the faith of whom the whole church in and from the days of Adam, that of the Jews in especial, celebrated its mystical worship, endured persecution and martyrdom, waiting and praying continually for his appearance; he whom all the prophets taught, preached, promised, and raised up the hearts of believers unto a desire and expectation of, describing beforehand his sufferings, with the glory that was to ensue; he of whose coming a catholic tradition was spread over the world, which the old serpent, with all his subtlety, was never able to obliterate.

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