04. Concerning the time of the MESSIAH's coming.
HAving endeavour'd to prove that there was a very early intimation given of the Messiah, as the seed of the woman, to our first parents after their apostacy from God; and considered the several advantages which the nations of the earth were to receive from him, as the seed promised to Abraham; and the various blessings which might be justly expected at his coming; it will be proper now to enquire into the time when this great person was to make his appearance in the world. That there was a time fixed and appointed by God for the Messiah's coming, which the apostle calls the fulness of time, the prophet Habbakuk assures us, when he says, 'the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, because it will surely come, it will not tarry. The vision, or prophecy, concerns the Messiah, therefore is call'd, by way of eminency, the vision; the impletion of which was exceeding desirable to the people of God, who were often impatient because it was so long deferr'd; and therefore wanted fresh assurances to support them in their expectations thereof, which is the manifest design of these words. The person here spoken of, is describ'd by a character which is peculiar to the Messiah, as being he who was to come, for those words בְּרֹא יָבֹא may be thus render'd, because he that is to come, or e Gal. iv. 4.
f Hab. ii. 3.
D 2 that cometh, will come; and so they are by the Septuagint version, and justified by the apostle's citation in Heb. x. 37. Now this was such a common paraphrase of the Messiah, and so well known among the Jews, that when John the Baptist sent his disciples to Jesus, for satisfaction about his Messiaship, the question was put in no other form than this, "Art thou be that should come, i opportune, or do we look for another; which character will be hard to fix upon Cyrus, or any other beside the Messiah. Moreover, the manner of the Messiah's coming is very aptly represented in this text; for what we render, it shall speak and not lie, may be well translated, he shall break forth as the morning, and not deceive. And thus the coming of the Messiah is describ'd in 2 Sam. xxiii. 4. and he, i. e. the king Messiah, according to the Targum, who, ver. 3. was to arise and rule in the fear of the Lord, shall be as the light of the morning, even a morning without clouds; which well agrees with Jesus, who is called "the day-spring from on high that hath visited us; but if we read the words thus, he shall speak and not lie, they are fitly enough expressive of the Messiah's work and office, as a prophet, who was to speak truth and not deceive, and well agrees with Jesus, who spake such words of truth and wisdom, and in such a manner as never man did. Nay, the very time of the Messiah's coming is pointed at in this prophecy, at the end he shall speak, or break forth, i. e. at the end of the Jewish oeconomy, as Bishop "Chandler well observes, when their civil and church state were near their dissonation; at which time 'tis notorious enough that Jesus came. Moreover, many 'Jewish writers acknowledge, that this ᵃ Matth. xi. 3. ᵇ Luke i. 8. ᶜ Defence of Christianity, p. 166, 167. ᵈ Vid. R. Abendani not. in Miclol Yophi in loc. Talmud Sanhed. fol. 67. 2.
prophecy belongs to the Meſſiah, and often uſe it
* to ſupport them under the wretched diſappointments they meet with, as to the coming of their vainly expected Meſſiah, as it was indeed of real ſervice, this way, to their fathers before the coming of the true one: for the manifeſt deſign of it ſeems to be, to encourage the juſt to live by faith, in a full and humble expectation of it, though it might ſeem to tarry longer than they firſt looked or wiſhed for, and not proudly and haughtily reject the promiſes of God, as never to be fulfilled;
as appears from the following verſe.
Theſe things being conſidered, it will appear, that this prophecy does not intend Cyrus, and the reſtoration of the Jews from captivity by him;
which a late author¹, ſupported by the authority of Grotius, thinks to be a more natural ſenſe of it: but it is deſigned to carry the faith and expectation of God's people to a greater perſon, and a far greater deliverance.
Now, as there was a fixed, determinate, and appointed time for the Meſſiah's coming; ſo the prophets of the Old Teſtament were very ſolicitous and diligent in their enquiries about it, m Searching what, or what manner of time the ſpirit of Chriſt which was in them, did ſignify, when it teſtified before hand the ſufferings of Chriſt, and the glory that ſhould follow. Nor were their ſearches fruitleſs; for God was pleaſed to point out to many of them, the very exact and preciſe time of his coming: And it is ſomewhat remarkable, that whereas Jeſus came at the very time fixed by the prophets, ſo there was about that time a general expectation of the Meſſiah's coming among the Jews, ariſing from the pro-
* Vid. Maimon. in Pocock, Port. Meſ. p. 176. & Gedaliæ
Shaiſheleth Hakkabala in Wagenſeil. Lipman: Carmin. Conſut:
p. 617, 625. & Talmud Sanhed. ſol. 97. 2. ¹ The S. here of
Literal Prophecy, p. 205, 206. m 1 Pet. i. 11.
phecies which went before it; which I shall consider in the following method.
I. I shall endeavour to prove, that the Messiah was to come before the tribe of Judah, and rule and government in that tribe ceased; or before the Jews commonwealth or political state were abolished.
II. Make it appear, that he was to come before their ecclesiastical or church-state ceased; or, in other words, before the second temple was destroyed.
III. Shall consider the exact and precise time of his coming, as fixed in Daniel's weeks.
First, I shall endeavour to prove, that the Messiah was to come before the tribe of Judah, and rule and government in that tribe ceased; or before the Jews commonwealth or political state was abolished; which I shall endeavour to do from Gen. xlix. 10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be: which words are a prophecy of Jacob's concerning the tribe of Judah, and of the Messiah, who was to spring from thence, as I shall also endeavour to make appear. Jacob perceiving that the time of his departure was at hand, called his sons together, and being under a spirit of prophecy, declared unto them what would befall their posterity in succeeding ages; for it ought to be observed, that what he prophesies of them, does not so much concern them personally, as their tribes and future posterity; as also, that what he predicts concerning them, was to befall them in the times of the Messiah; for, says he, Gen. xlix. 1. Gather your selves together, that I may tell you that, which shall befall you in the last days; i. e. in the days of the Messiah: Kimchi says, " wherever the last days are mentioned, the days of the Messiah are to be understood, as they are here, which many Jewish writers acknowledge; and more especially what is foretold concerning the tribe of Judah, seems to concern him and his times; as when he speaks of his brethren praising of him, of his enemies being subdued under him ", and the respect he should have from his father's children, ver. 8. as also when he compares him to a p lyon's whelp, ver. 9. Hence one of the titles of Jesus is, the lyon of the tribe of Judah, Rev. v. 5. the time of whose coming is manifestly predicted in ver. 18. as will appear by considering,
1. Who is meant by Shiloh.
2. The time of his coming, as here fixed.
1. I shall consider who is here meant by Shiloh. The Targums of Onkelos, Jonathan ben Uzziel, and the Jerusalem, understand it of the king Messiah, which was certainly the generally received sense of the ancient Jews q, and is acknowledged by many of the modern r ones; though some indeed, observing how much this prophecy militated against them, and what use has been made of it by the Christians, to prove that the Messiah must be already come, have endeavoured to apply the words to some thing else, or to some other person. Some would have the city, Shiloh intended; others Moses, others Saul, others David, others Jeroboam, others Abijah the Shilonite, and others Nebuchadnezzar; which, diffen In Ith. ii. 2. o Zohar in Gen. fol. 127. 2. p Raya Mehimna in Zohar in Exod. fol. 49 3, 4. q Zohar in Num. fol. 101. 2. & Raya Mehimna in Exod. fol. 4. Talmud Sanhed. fol. 98. c. 2. Bereshit. Rabba in loc. r Jarchi & Baal Hatturim in loc. Kimchi in lib. Shorash. rad. 5w. Nizzach. Vot. p. 29. Nachman. Disput. cum fratre Paulo, p. 53.
rent d s uico's b, enat his rofal to oes eir he the ber our rent 'fenses, shew the wretched puzzle and confusion they are thrown into, since they have forsaken the true sense of the words; and these being so disagreeable to each other, as well as inconsistent with the text, do not deserve a particular consideration. But that the Messiah is here meant by Shiloh, I shall endeavour to make appear;
1st. From the signification of the word Shiloh.
2dly. From what is said of him in the text, that unto him shall the gathering of the people be.
1st. That the Messiah is intended by Shiloh, may be collected from the signification of the word; for tho' learned men, both among Jews and Christians, differ about the derivation and signification of it; yet, in any, and every of the senses, which they give thereof, it well agrees with the Messiah. Kimchi says 'it signifies his son, and so should be rendered, until his son come; i. e. Judah's son: now what son of his can be so reasonably supposed to be intended, as the famous renowned son of his, the Nagid, the prince Messiah, who was to spring from his tribe, as 'tis manifest the Messiah Jesus did; and the word having a feminine affix, has led some 'to observe, and that not without some reason, that this son of Judah was to be the seed of the woman, or to be born of a virgin. Others, as Onkelos and Jarchi, paraphrase it, as if it was שלו, i. e. whose it is; thus, until he comes whose is the kingdom; and understand it of the Messiah, as they might justly do; for to him of right the kingdom belongs, and to him it is given; as it is said in Ezek. xxi. 27. I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is; which R. Abendana applies to the Messiah, as it ought to be. Others In lib. Shoraſh, rad. 5w. Galatinus de Arcan. Cathol. Ver. l. 4. c. 4. Not. in Miclol. Yophi in loc.
have taken to be a compound word of לו and שי, and so read it, to whom gifts, i. e. belong or shall be brought; for which, Jarchi cites the Midrash
Agadah. Now of the Messiah 'tis prophesied, that presents should be brought, and gifts be given to him, Ps. lxxii. 10, 15. which had its literal accomplishment in the Messiah Jesus, to whom the wise men presented gifts; gold, and frankincence, and myrrh: But most learned men derive the word from the root שלה, which signifies to be quiet, peaceable, and prosperous; so that Shiloh is one that is so; which character well agrees with the
Messiah, who was to be of a quiet and peaceable disposition: His voice was not to be heard in the streets; he was to be the man, the peace, the author and donor of all peace, with whom all things were to succeed well; for the pleasure of the Lord was to prosper in his hand, as it did in Jesus's, who obtained a compleat victory over all his enemies, and procured eternal salvation for his people.
From the whole it appears, that the variety of interpretations this word is subject to, is not sufficient to confound the application of this prophecy to a Messias, as the author of The Scheme of
Literal Prophecy, &c. p. 136. asserts.
2dly. That the Messiah is here intended, may be also concluded from what is here said of this
Shiloh, viz. and unto him shall the gathering of the people, or Gentiles, be; which can agree with no other but the Messiah, to whom the Gentiles would seek, and in whom they would trust; for which way soever the words be rendered, they well suit with him. Some render them the obedience of the people, agreeable to the use of the word in Prov.
xxx. 17. Now this is true of the Messiah, whose people are a willing people; i. e. to serve and obey
So Kimchi in lib. Shorasth rad. יקה, with which agrees the three Chaldee paraphrases on the place, and Aben-Ezra in loc.
E him in the day of his power, to whom the Gentiles have, in a very remarkable manner, given a free and cheerful obedience, and verified this prophecy of him; * Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee; i. e. to him who is promised as a leader and commander of the people: which Kimchi understands of the Messiah. Again, the Septuagint render the words by πηγακεία ἐστία, the expectation of the nations; and so indeed the Messiah was; not only of the Jewish, but of other nations; the isles afar off waited for him, who was the desire of all nations, Hagg. ii. 7. Moreover, if we read the words according to Jarchi, to him shall the gathering of the people be, and which is our version, they are very applicable to the Messiah, to whom the people, and particularly the Gentiles, were to be gathered; and well agree with Jesus, who had no sooner entered upon his publick ministry, but crouds of people shocked to, and attended on him; and as soon as his gospel was published among the Gentiles, vast numbers of them embraced, and stedfastly adhered to it; thro' the preaching of which, there has been a very great collection of persons to Christ, in all ages ever since; before whom all nations will be gathered, at the day of judgment, whom he will separate one from another, as a shepherd divideth his sheep from the goats. But I proceed, 2. To consider the time of Shiloh's, or the Messiah's, coming, according to this prophecy; which was to be, before the scepter and lawgiver depart from Judah. The hebrew word שבט here translated the scepter, frequently signifies a tribe, and is so used in this chapter, ver. 16, 28, and may be so here; and then the meaning is, that Judah's tribe should not be scattered and confounded, as the rest of the tribes of Israel were, but remain a distinct tribe, until the coming of the Messiah. The word may be rendered a scepter, and often is, which, being an ensign of government, is here expressive of the rule or government which was to continue in the tribe of Judah until Shiloh came. The Jews acknowledge that rule and government are here intended; and I think, that these two senses of the word may be very easily joined together; for there can be no rule or government, where there is not a tribe or a body of people collected together in some order, any more than such a body can subsist long without rule or government; and then the meaning of this prophecy is, that Judah's tribe, and rule and government therein, were to continue until the Messiah came; or that the Messiah was to come before it ceased to be a tribe, and rule and government were removed from it: That Judah continued a distinct tribe, and that only, until the coming of the Messiah Jesus, is certain: Now, that this may appear manifest, let it be observed, that Judah, with his posterity, upon this blessing, designation, or appointment of Jacob, first commenced a distinct tribe of themselves, as did also the other sons of Jacob, with their posterity: for in this chapter we have the first account of the tribes of Israel, and of Jacob's family being reduced into such a form: Now, from henceforward they, with Judah, continued so until they were carried away captive into Assyria, where they were scattered and lost, and never returned more; and yet, which is very remarkable, and was, no doubt, designed to fulfil this prophecy, Judah, tho' carried captive into Babylon, was there preserved as a distinct tribe, returned as such from thence, and 7 Sept. & Triplex Targum in loc. R. David Kimchi lib. Shoraſh. rad. שבש. R. Sol. Urbin. Ohel. Moed. fol. 50. 1.
E 2 continued fo until the times of Jesus. Now, as long as this tribe continued a distinct tribe, rule and government continued in it; as they commenced together, they concluded together. What kind of rule or government was in Judah's tribe, may be collected from what appears to have been in the rest of the tribes: Judah's rule or government was of the same nature with that of his brethren, only it was to ¹ continue longer; his scepter was of the same kind with theirs, only it was not to depart when theirs did; and therein, and therein only, lies the superior excellency of Judah's blessing, as to this part of it at least, to the rest of his brethren. Now 'tis plain and manifest from scripture, that every tribe had its beads, princes, and rulers; we are informed of this very early, for before the coming of the children of Israel out of Egypt, we have an account of the beads of their fathers houses, Exod. vi. 14. which in other places are called the beads of the tribes, Num. xxx. 1. Josh. xiv. 1. and seeing this form of government obtained so early, 'tis highly probable that it was fixed by Jacob a little before his death, at the time when the distinct tribes were settled by him; and it is manifest enough, that the rule or government designed by the scepter here, be it what it will, was in the hand of Judah, when this prophecy was given forth; as appears from those words, the scepter shall not depart from Judah, which, as a late ingenious writer ² well observes, suppose the scepter to be already in the hand of Judah, for there can't be any sense in saying, that a thing shall not depart which never yet was in possession. Now, as it appears that this form of government, among the tribes, was before Moses's time, so no alteration was made therein by him, tho' he was their legisla¹ Vid. Sherlock's Dissertat. 3. p. 307. ² Ibid. p. 308.
tor, x Passiv. The picture of the hides tor, who delivered to them, from GOD, the best system of laws and government that ever any people enjoyed, but left it just as he found it, see Num. i. 14. Deut. xxxi. 28. and so did Joshua his successor, as is manifest from Josh. xxiii. 2. and xxiv. 1. It continued during the time of the Judges; nay, when all the tribes of Israel united under one head, and the kingly government took place, it no ways affected this, 1 Chron. xxviii. 1. 1 Kin. viii. 4. And thus it remained in all the tribes as long as they subsisted; the tribe of Judah, continuing longer than the rest, it abode with them, and that even in the Babylonish captivity, where it was preserved by ראשי גלות the heads of the captivity, as the Jews call their rulers which they had at that time, who returned with them into their own land, and marched at the head of them, Ezra i. 5. and ii. 2. Nay, this rule and authority were not abolished by the reign of the Hasmonæans, who were of the tribe of Levi; for, during their reign, the Sanhedrim, which was their highest court of judicature, chiefly consisted of men of the tribe of Judah, there being only that tribe, and little Benjamin which was confounded with it, that returned from Babylon; and especially the נשיא b, or prince of that assembly, was always of the tribe of Judah; even quite down unto, and in the times of Jesus, we have an account of those elders and rulers of the people; they are so frequently mentioned in the New Testament, that I need not take notice of particular instances: but quickly after those times, the tribe of Judah failed, and appeared no more a distinct tribe in the world, and with it was put down all rule and authority; the tribe ceasing, of consequence all rule and government must cease with it; the Jews are no more a body politick, in b, Vide R. David Ganz. Zemach David, p 84, 86. the the possession of rule and government among themselves; but have been subjected, for these sixteen or seventeen hundred years, to the laws and government of other nations, among whom they are dispersed: the scepter is entirely departed from Judah, and therefore the conclusion which we may fairly deduce from hence is, that the Messiah must be come.
It appears from what has been said, that there is no need to suppose kingly power and authority intended by the scepter, that not always being an emblem of regal dominion. Those who understand it in this sense, are not able to defend the prophecy against the Jews; for the kingly power, in the tribe of Judah, did not take place till David's time, above 600 years after this prophecy, and ceased in Zedekiah, above 500 years before the birth of Jesus; but this form of government, which was placed in the heads and princes of the tribe, commenced when the tribe itself did, and continued in it, without interruption, as long as there was one. Therefore, if any particular form of government is here intended by the scepter, this bids the fairest for it; but if only rule and authority in general are here intended, without designing any one particular form, but that this tribe should be a body politick, governed by its own laws, until the coming of the Messiah, the prophecy has had its completion, for this tribe, ever since it existed, has been under some kind of government or other either Monarchical, Aristocratical, or Democratical; nay, during the Babylonish captivity, it remained a body politick, governed by its own laws, as it was when Herod, an Idumean, was upon the throne, the scepter even then was not departed from it; but now there is not the least appearance of any form of government whatever nor has there been for many hundreds of years;
and indeed how should there be any, when even the tribe itself is not in being.
There remains one thing more to be considered, and that is, what is to be understood by the lawgiver between his feet, who was not to be removed from thence until the Messiah came: by a lawgiver, we are not to understand a person or persons, that have a power of making and prescribing laws;
for the tribe of Judah had no power to make laws either for itself or others, but was subjected to, and governed by those unalterable laws which were delivered by Moses to that, and the rest of the tribes. Some Jewish writers understand by this word נְהוּקָק any ruler or governor that has dominion and jurisdiction over others, and so the word is used, Judg. v. 14. and then it intends the same as the word scepter does; others, as the three
Targums on the place, understand by it, the Scribes and teachers of the law, of which there was a great number among the Jews, in the time of Jesus; so that these were not then removed from between
Judah's feet; but now the tribe is extinct, their genealogies are entirely lost, so that, tho' the Jews pretend to have doctors of the law among them, they are not able to make it appear that they are of the tribe of Judah. Now the Messiah was to come whilst this tribe was in such a state, that it might appear that it had rule and authority without itself, and proper persons to execute and explain its laws, which does not now appear, neither has it for many hundreds of years, and confequently the Messiah must be come; let the Jews therefore tell us what person appeared before the departure of the scepter and law-giver, from that
R. David Kimchi in lib. Shoraſh. rad. חָקָק. Vet. Nizzach.
31. R. Isaac Chizuk. Emun. par. 1. c. 14.
tribe, with whom the characters of the Messiah so well agree as with Jesus.
The Jews have tried several ways to enervate this testimony of the Messiah's being already come. Menasseb ben Israel, has collected together, no less then eleven different senses of the words, and all designed to baffle the argument made use of, from hence, by Christians, but to no purpose; the word translated a scepter, they would have rendred a rod or staff; and sometimes to signifie a rod of correction, at other times a staff of support, which they say shall not be wanting to the tribe of Judah, until the Messiah comes; but it may be very reasonably demanded of them, what peculiar affliction has befallen that tribe, which did not the rest of the tribes of Israel; besides, Judah was in a very flourishing condition, for 500 years, under the reign of David's family; and when the rest of the tribes were carried captive, and return'd no more, Judah was preserved as a distinct tribe: it is true, ever since the rejection of Jesus, as the Messiah, the rod of correction has been upon them and will continue until God gives them repentance: As to a staff of support, what support have they had, when they have been for so many hundred years out of their land, destitute of those privileges they there enjoyed, living among the nations in the utmost disgrace, and for the most part, in poverty and distress? Again, sometimes Shiloh must mean any body but the Messiah; and at other times they are obliged to own the Messiah is intended, which shews both the ignorance and confusion of their greatest masters. The story of Benjamin of Tudela, of a certain Jew of the house of David, having jurisdiction over a thousand Jews at Bagdat in a Conciliat. in Gen. Qu. 65.
Pers.
Persia, is not to be credited, it having never been as yet confirmed; and if it could, how would it prove that the scepter is still in the tribe of Judah, and that the law-giver is not yet removed from between his feet
From the whole, it appears that the tribe of Judah is not now a distinct tribe, but has lost all manner of rule and authority; and that the Jews are not a body politick, having rule and dominion within themselves, therefore the scepter is departed from them, and consequently, the Messiah must be come. That this is the true state of that people, themselves have been obliged to acknowledge and particularly that saying of R. Rachmon, recorded in the Talmud, is very remarkable, Wo to us, says he, for the scepter is departed from Judah, and the son of David is not yet come. Now Jesus did come before the departure of the scepter and law-giver from Judah, and before the Jews ceased to be a nation, a body politick, governed by their own laws, and he having all the marks and characteristics of the true Messiah, ought therefore to be received as such. But I proceed,
II. To shew that the Messiah was to come before the Jewish Church-state ceased, or before the destruction of the second temple, which I shall endeavour to make appear from Hag. ii. 6, 7, 8, 9. For thus saith the Lord of hosts, yet once, it is a little while, and I will make 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 c Vid Targum & Kimchium in H. f. iii. 4. Talmud Sanhedr. tol. 41. 1. f Talmud Jerus. Tract. Sanhedr. in Galatin. de Arcanis, C. V. l. 4. c 6.
F cf 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. From whence I shall attempt to prove
First, That by this house, in the text, must be meant the second temple.
Secondly, That the Messiah, who is here designed by the desire of all nations, was to come into this temple; and that accordingly our Jesus did.
Thirdly, That the Messiah's coming into this temple, is the greater glory which is promised to it.
Fourthly, I shall consider some circumstances in the text, which not only point out the person that was to come, but also the time of his coming.
First, I shall endeavour to prove, that the house here spoken of is to be understood of the second temple. This is so plain a case, that one would think no person could deny it. The temple which Solomon built was burnt down by the Chaldeans, and entirely destroy'd. The people of the Jews were just now returned from Babylon, with leave from Cyrus to rebuild their temple, which they undertook under the conduct of Zerubbabel, Joshua, and others; and 'tis the manifest design of the prophet, both in this and the preceding chapter, to animate them to it, and encourage them in it, notwithstanding the mean figure it was like to make in comparison of that of Solomon's. Several Jewish writers acknowledge the second temple to be here intended; tho' others a Zohar in Exod. fol. 45. 1 R. Azarins in Meor Enayim R. Sol. Juchi. R. Aban Ezra. & R. David Kimchi in loc.
b Abarbinoi in loc. R. Abendma not. in Miclol. Yophi in loc. R. Ilaa. Chizak Emun. par. 1. c. 32.
of them, evidently seeing how strong the argument from hence is to prove that the Messiah must be come, would have a third temple intended, which they fancy will be built in the days of the Messiah. But that the second temple, and not a third is here meant, is evident, 1. From the Pronoun this, את הבית הזה this house, which manifestly points out the house that was then building, exclusive of all others; this house, this very house, which you have begun to build, and which appears so mean and contemptible in your eyes, in comparison of the former, even this house will I fill with glory. Nay, 2. It is expressly called, in v. 9. הבית הזה האחרון this latter house, which distinguishes it from the former that was built by Solomon; now if that was the first house, then this must be the second. Bishop Kidder has given instances, from Exod. iv, 8, 9. Deut. xxiv. 3. where the word אחרון, translated latter, must necessarily signify the second. Besides, 3. The scope of the prophecy being to encourage the present builders, confines it to the second temple. Cyrus had given the Jews leave to go into their land, and build their temple, which they undertook, but finding some difficulties attending it, laid the work aside, and betook themselves to beautifying their own houses, vainly imagining, that the time was not come for this house to be built, as appears from Chap. i. 2. therefore the prophet reproves them for it, ver. 3, 4, 5, 6. exhorts them to attend the work again, ver. 7, 8. and informs them, that all the calamities which were come upon them, were owing to their remishes hereon, ver. 9, 10, 11. whereby the princes and people were stirred up, and encouraged to reassume it, 1 Demonstration of the Messias, par. 3. p. 150.
F 2 ver.
ver. 12, 13, 14. but still 'twas discouraging to those who had seen the glory of the first temple, to observe that this came so very considerably short thereof. Now the Lord, by the mouth of the prophet, encourages those persons to go on in building, by assuring them, that, notwithstanding the meanness of this fabrick, it should be filled with a glory excelling the former. Had a third temple been intended, what encouragement would it have been to the builders to be told, that this house, which they were building, would in a very little time be pulled down, and a very stately and magnificent one built in its room, which should not only equal, but be superior to that of Solomon's. I say, what encouragement would this have been to them to go on with their work, and prosecute it with vigor; it would rather have discouraged, and made them remiss, careless, indolent, and inactive. Moreover, The time, yet a little while, when all this glory was to appear, can by no means agree with a third temple; 'tis now above two thousand years ago since this prophecy was given out, which surely cannot be accounted a little while, and yet no third temple built, nor any likelihood of any. The objection from hence against the application of the prophecy to the times of Jesus, will be considered hereafter. The second temple then being intended by this latter house, I shall Secondly, Endeavour to prove, that the Messiah, who is here designed by the desire of all nations, was to come into this temple, and that Jesus accordingly did. It may be expected that I should first prove, that the Messiah is intended by the desire of all nations. Jarchi, Kimchi, and Aben-Ezra, would have the desirable things of the
In loc.
nations meant, such as gold, silver, and pretious stones, which they would bring into the temple and offer there as presents, which sense is not only contrary to the grammatical construction of the words, but foreign enough from the context, as well as too low to answer those surprising instances of God's power, as the shaking the heavens and the earth, &c. which were to usher it in.
R. Akiba ¹ applied this prophecy to the Messiah, and the character, here given, well agrees with him; all nations of the earth were to receive very great blessings and considerable advantages from him, as has been already proved, and therefore he must needs be a very desirable person. Besides, the very great commotion of the heavens, the earth, the sea, and dry land, and all the nations therein, here mentioned, can agree with no other but the Messiah, and the time of his coming. Moreover, nothing but the appearing of the Messiah in this temple, could make it preferable to, and more glorious than that of Solomon's. Now 'tis certain, that the Messiah was to come into this temple, the desire of all nations shall come; whither? To his temple, as we are taught to explain it, from what follows, viz. I will fill this house with glory, and from a parallel text in
Mal. iii. 1. 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. R. David
Kimchi understands this prophecy of the Messiah, who may very easily be concluded to be the person intended, from those magnificent titles here given to him, as the Lord, and the messenger of the
¹ Talmud Sanhed, fol. 97. 2.
covenant, which can agree with no other: One and the same person is meant both in Haggai and Malachi, in the one he is called the desire of all nations, in the other the Lord whom the Jews sought and delighted in; the one says, he shall come in a little while; the other that he shall come suddenly to his temple; which is the same with Haggai's latter house; for into no other could he come suddenly. Nothing is more manifest, than that Jesus did come into this temple: The Jews expected to meet with the Messiah in the temple; hence old Simeon and Anna the prophets waited there for him; where the former met with the young child Jesus, at the time of his presentation before the Lord: Here, at twelve years of age, he disputed with the doctors; when he had entered upon his publick ministry, here he taught the people, and that daily; here he wrought many of his miracles; here he was acknowledged to be the Messiah, and that even by the children, who cried in the temple, and said, Hosanna to the son of David; where, as the lord and proprietor * of it, he cast out the buyers and sellers, and other prophaners thereof, Matt. xxi. 12, 13, 14. It can be no objection against the application of these prophecies to Jesus, that it was the temple built by Herod m, that he came into; for the temple which was built by the Jews, after their return from Babylon, re-edified by Herod, and at last destroyed by Vespasian, was but one and the same and is always called by the Jews בית שני, the second house; besides, if they make Herod's temple to be distinct from Zerubbabel's, and so a third temple; then this temple which they vainly * Vid. Scheme of Literal Prophecy, p. 121, m So Jacob ben Amram the Jew objects, in Kidder's Demonstration of the Messias, par. 3. p. 153.
expect muſt be a fourth, and not a third; nor can the objection of the Jew n be thought to have any weight in it, viz. that Jeſus came into this temple at the latter end of it; for 'tis enough that he was there at all; and the very objection is an acknowledgement thereof. But I proceed
Thirdly, to ſhew, that the Meſſiah's coming into this temple is the greater glory promiſed unto it. I will fill this houſe with glory.—The glory of this latter houſe ſhall be greater than of the former. Now let it be obſerved, that Solomon's temple, which is the former houſe referred to, was very great, glorious, and magnificent; nay wonderful great, as will evidently appear, if we conſider the vaſt treaſure amaſſed together by David, and expended by Solomon; the large number of workmen employed therein, the prodigious charge in making proviſions for them, the ſtatelineſs and richneſs of the fabrick; the like to which was never ſeen in the world; God himſelf having drawn the model and pattern of it, and gave it to David in writing: Its dedication by Solomon was very magnificent; to all which add, the glory of the Lord filled it, and continued in it. Now the glory of the latter houſe muſt be ſomething very conſiderable, which made it not only equal, but even ſuperior to this. Again, it ought to be remarked, that by the Jews own confeſſion, there were ſeveral things wanting in this latter houſe, which were in the former, eſpecially theſe five, n the ark, the Urim and Thummim, the ſire from heaven, the Shecinah, and the Holy Ghoſt: Beſides, ſeveral of the ancient men, who had ſeen the glory of the former houſe, wept when the foundation of this was laid; it being, in their eyes, in compariſon of that, as nothing. n R. Hine Chie, Emun. p. 1. c. 34.
ta H. g. i. s.
n R. ſhi & Kimelu
Therefo:e
Therefore I say it must be something very considerable in this latter house, which must make the glory of it exceed that of the former. Some of the Jewish writers would have the glory of this second house consist in its duration; the first house, they say, continued four hundred and ten years, but this second house four hundred and twenty; so that, according to this computation, it stood ten years longer than the former, though they are not able to give any proof thereof: But supposing this to be true, and that the builders were beforehand acquainted with it, what great encouragement could this be to them to go on with their work? how could the continuance of it a few years longer compensate for the want of what has been mentioned, and set it upon a level with, nay make it preferable to such a glorious fabrick, as Solomon's was? Besides, can it ever be imagined, that such a strange and uncommon commotion would be made in the heavens, earth and sea, and that only to usher in such a trifling glory as this? Others therefore say, that the structure of this second temple, as it was built by the Jews in Zerobabel's time, the glory of it increased by the great riches which the Gentiles brought into it in the times of the Hajimeans; and as it was re-edified by Herod, exceeded in magnificence even that built by Solomon: But it is not at all likely, either that the people of the Jews, who were just returned from captivity, and were both poor and few, or that Herod, who was a tributary to the Roman empire, should ever be able to raise such a structure: Their whole account depends upon the authority of Joseph ben Gorion, who was a much later author than the true Josephus; and as to the riches which P Talmud Baba Bishra, fol. 5. Vid. Jacobian & Ebn. M. in loc.
W:??
were brought into this temple by the Gentiles, in the times of the Haſmonæans, they were very inconfiderable, and could never equal, much leſs give it an excelling glory to Solomon's temple; beſides, gold and ſilver are expreſsly excluded in the text, from being any part of this glory: The ſilver is mine, and the gold is mine, ſaith the Lord of hoſts; q. d. ' Silver and gold, which ſo much adorned the firſt houſe, the want of which makes this look ' ſo mean and contemptible in your eyes, are ' wholly at my command; I have an indſputable ' right to, and propriety in them; and, was it my ' will and pleaſure, I could eaſily amaſs vaſt trea- ' ſures together, to enrich and adorn this houſe; ' but I have in my eye a greater glory than this, ' which I deſign to introduce into it; The glory of ' this latter houſe ſhall be greater than of the former.' R. Azarias, ' by the deſire of all nations, and the ex- celling glory of this latter houſe, would have the coming of Alexander the great to Jeruſalem, with his princes, intended, who honoured the temple with his preſence, and gave peace to the Jewiſh nation, when all the reſt of the nations were in commotion and diſturbance: but ſurely the com- ing of this perſon into this houſe, could not give it a greater glory than that which the firſt houſe had, which was built and dedicated by Solomon; who was a far greater prince than ever Alexander was: However, this we gain by this interpreta- tion, that a perſon or perſons are here intended by the deſire of all nations, and not things; which perſon I have before proved to be the Meſſiah. Seeing therefore none of the things mentioned can give this latter houſe a greater glory than the firſt, and there being nothing, either in the text or context, which points out this excelling ⁶. Meor Enayim in R. Abendana not. in Miclol. Yophi in loc.
glory to us, but the coming of the desire of all nations into it, it may very safely be concluded, that it was the appearance of the Messiah in his temple, which was here designed, whose presence made it far more glorious than the former house was; for the glory of God, which was in shadow in the former house, here appeared bodily. But
Fourthly, There are several circumstances in the text which point out, both the person that was to come, and the time of his coming.
1st, All this was to be done in a very little time. Yet once it is, a little while; very quickly after this prophecy, or suddenly, as Malachi says, the Messiah was to come. Now, if the Messiah was to come in a little time after this, certainly he must be already come; for surely the space of two thousand years, and upwards, (for so long it is since this prophecy was given) can never be accounted a little while. Indeed, a late author objects, that this seems a phrase not very properly applicable to a fast four hundred years after; to which I answer, that this space of four hundred years, might very well be called a little while, in comparison of the long space of time which had elapsed since the first promise of the Messiah was given; besides, it is usual with the prophets to represent things which were at some distance, near; in order to strengthen the faith, and encourage the expectation of God's people; moreover, it was but a little while even things began to work towards the accomplishment of this prophecy.
2dly, 'Tis prophesied that at, or before, the coming of this great person, there would be a very great shaking of the heavens, the earth, the sea, and dry land, yea of all nations; which
The Scheme of Literal Prophecy, &c. p. 142.
may intend those mutations and revolutions that were made in the several kingdoms and nations of the world, between this prophecy, and the coming of Jesus, which the history of those times gives an account of; and indeed it was but a little while ever this shaking began, for the Persian monarchy, which was then flourishing, was quickly after subdued by the Grecian; and that, in a little time, underwent the same fate from the Roman: Or else it may intend those prodigies and wonders, which were wrought in the heavens, earth, and sea, at the birth, in the life-time, and at the death of Jesus; at whose birth an unusual star appeared in the heavens, in whose life-time miracles of various sorts were wrought, both by land and sea; and at whose death the sun was darkened, the earth quaked, and the rocks were rent afunder. Never was there such a shaking among the nations as at the time of Christ's coming. Herod and all Jerusalem with him, were moved and shaken at the tidings of his birth; angels descended from heaven to celebrate it, wise men came from the east to enquire after it; and, in a little time, all the nations under the heavens were shaken, moved, and stirred up, either to oppose or embrace him. Moreover, the apostle, in Heb. xii. 26, 27. does not unfitly apply those words to that change which was made in the worship of God, by the coming of Jesus the true Messiah. 3dly. The Lord promises to give peace in this place at this time, and in this place will I give peace, saith the Lord of hosts; which was made good, when he gave the Messiah, Jesus, the man, the peace, who has made peace by the blood of his
Both Jarchi & Aben-Ezra in loc. interpret the words of Wonders and Miracles which were to be wrought.
G 2 cross, croſs, and has ſent forth his miniſters into all the nations of the earth, preaching peace by Jeſus Chriſt who is Lord of all. And if it is true, what ſome have aſſerted, that there was an univerſal peace in the world, in the times of Auguſtus, after all thoſe ſhakings in the nations, in whoſe time Jeſus was born; this prophecy has then had its fulfillment in a temporal way, and if there was not peace in thoſe times, it will be hard to find it during the ſecond temple.
From what has been ſaid, it appears, that the Meſſiah was to come before the ſecond temple was deſtroyed, and conſequently muſt be come many hundred years ago: and 'tis certain that Jeſus did come whilſt this temple ſtood, attended with all the characters of the Meſſiah. The Jews are very much perplexed with this argument; and therefore are forced to acknowledge, that the Meſſiah was born before the deſtruction of the ſecond temple, but ridiculouſly enough tell us, that he lies hid, either at Rome, or in the ſea, or in paradife, which ſhews the wretched ignorance, obſtinacy, and judicial blindneſs, attending thoſe people. R. Joſe, who ſaw the deſtruction of the temple by Titus, ſaid, 'the time of the Meſſiah is come; which he might very well conclude from hence, as all Jews ought to do.
III. The next thing to be enquired into, is the exact and precife time of the Meſſiah's coming, and cutting off, as fixed in Daniel's weeks; the whole prophecy we have at large in Dan. ix. 24, 25, 26, 27. Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of ſins, and to make reconciliation for iniquity, and to bring in ever-
* R. Jacob in lib. Caphtor in Grot. de verit. R. C. 1: 1 lasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. Know therefore, and understand, that from the going forth of the commandment to restore and build Jerusalem, unto the Messiah the prince, shall be seven weeks, and three-score and two weeks, the street shall be built again, and the wall even in troublous times. And after three-score and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come, shall destroy the city and the sanctuary, and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week, he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined, shall be poured upon the desolate. The occasion of this prophecy is manifestly this: The prophet Daniel now being in captivity, and understanding by books, especially by the prophecy of Jeremy, that it would be a seventy years captivity, falls into a very great concern of mind for the people of the Jews, the city of Jerusalem, and the holy temple; and therefore sets apart some time in fasting and prayer to God on the account thereof; whose prayers were very quickly heard, he being a person greatly beloved; for even at the beginning of his supplications, the commandment came forth, orders were given, and the angel Gabriel immediately dispatched, as a messenger, to give him an account of those things which he was so very solicitous about; and the things which the angel had a commission to give him skill and understanding in, were of very considerable importance: as that there would be a royal edict issued forth in favour of the Jews; by virtue of which, they would have full liberty to rebuild Jerusalem, the streets and and wall thereof, tho' it would be attended with a great deal of trouble and opposition; that after a certain space of time, here specified, was elapsed, the Messiah, the prince, whom he, and those of his nation expected, would be cut off; and that upon the cutting off of this great person, would very quickly ensue the utter ruin and destruction of the Jewish nation, city, and temple. These things, I say, which the angel had to deliver to him, being so very important and momentous, he prefaces the account of them after this manner, understand the matter, and consider the vision, that he might closely fix his attention thereunto. And that we may the better understand the meaning of this prophecy, it will be proper to consider
First, What kind of weeks are here intended, which are said to be determined upon Daniel's people, and upon his holy city, and what meant by their being thus determined.
Secondly, The several events which were to be fulfilled within, or quickly after, the expiration of these weeks, and how they have had an actual and exact completion.
First, It will be proper to enquire, what kind of weeks are here meant, and in what sense they were determined upon the people of the Jews, and their holy city Jerusalem. By weeks here, we must either understand weeks of days or weeks of years, not weeks of days, that being too short a time for so many events, as are here specified, to be fulfilled in; the whole seventy weeks, taken in that sense, not amounting to a year and a half, within which space of time, none of those things, predicted by the angel, came to pass: Jerusalem with its street d R P A il ftreets and wall was not rebuilt in feven weeks time, nor was the Meffiah cut off after fixty nine weeks, underftanding them of weeks of days, according to any hypothefis whatever; nor were the Jewifh nation, city, and temple wholly de-ftroyed, after the expiration of the whole feven-ty weeks, taking them in this fenfe: therefore we are to underftand by them weeks of years; and about this, we have no controverfy with the Jews, nor with the author of the Scheme of Literal Prophecy, who readily acknowledge it. This way of fpeaking and writing has been ufed both by Greek and Latin authors; though was it not, yet the frequent ufe of it, among the Jews, would be fufficient to juftify fuch a fenfe of it here; thus in Gen. xxix. 27. fays Laban to Jacob, con-cerning his daughter Rachel, מלא שבע זאת, ful-fil her week, or fill up a week for this; i. e. Serve me feven years for this, and we will give her alfo unto thee, which Jacob accordingly did, ver. 28. Thus the Jews reckon their jubilees by fabbaths or weeks of years; fee Lev. xxv. 8. Befides, this appears to be a ftyle in ufe among the prophets, to put a day for a year, as in Ezek. iv. 4, 5. which way of writing the apoftle John has followed in his Revelations, fee chap. xii. 6. and xiii. 5. and that this kind of weeks Daniel intends here, feems manifeft from chap. x. 2, 3. where Daniel, fpeak-ing of his mourning and fafting for the fpace of one and twenty days, expreffes it, not as our tranf-lation, three full weeks, but שלשה שבעים ימים, three weeks of days, which feems to be defigned to diftinguifh them from thofe weeks ufed in this R. Sol. Jirchi, R. Saadiah Gaon, R. Aben Ezra in loc. R. Abendana not. in Mielol Yophi in loc. The Scheme of Literal Prophecy, &c. p. 175. Aristot. Politic. lib. 7. Varro apud Aul. Gell. noét. Attic. lib. 3. c. 10. See Lively's Chronology of the Persian Monarchy, p. 157, 158.
prophecy, as well as to prevent any mistakes that might arise from hence; so that by the space of seventy weeks we are to understand four hundred ninety years; for such a length of time was to run out, e'er all the events specified in this prophecy should have their full accomplishment.
Now these weeks are said to be determined upon Daniel's people, and holy city: By his people, we are no doubt to understand the Jews, who were his countrymen, of the same stock and religion with him, for whom he had a very great and affectionate regard; and by his holy city, the city Jerusalem, the metropolis of Judæa, where the temple formerly stood, and the pure worship of God had been kept up, for which Daniel had no small concern. Now when seventy weeks, or four hundred ninety years, are said to be determined upon these, the meaning is, that such a space of time was fixed and determined for the accomplishment of several events here mentioned, relating to the people of the Jews and their city; and a verb singular being in construction with a noun plural, may denote, that every week in the whole number was determined, fixed, and cut out for some event or other; every which event was to have its full and exact completion. The word which is here translated determined, is, by the Vulgate, rendered abbreviatæ, shortened or abbreviated; which version the papists adhere very closely to, and which the author of the Scheme of Literal Prophecy, page 175, appears to be an advocate for; he says 'tis so rendered by the Greek. The Septuagint indeed translate it συνημίσα, concise sunt, are concise or cut, but not shortened: He cites Tertullian, as rendering the word the same way, whose authority cannot be very considerable, seeing he was entirely ignorant of the Hebrew language: 'Tis somewhat surprizing to me, when he says, the original word word both in Hebrew and Chaldee signifies to abbreviate or cut, and not to determine; which I am sure is contrary to the judgment of Jewish writers, who must be allowed to understand their own language and writings; they tell us, that it signifies the same as גזר, to decree, determine, or decide any thing: That the word signifies to cut, is not denied; but that it does not signify to determine must be denied; for the word is oft so used, as will appear hereafter. 'Tis strange, that Lively's Chronology should be referred unto, who was far from embracing the version of the Vulgate, as appears from what follows; which I shall the rather chuse to transcribe, because it furnishes us with instances of the use of the word under consideration: 'The papists, says he, 'in their expositions, alledge that translation (the Vulgate) preferring it before the original text itself received from heaven. And hereof it is, that Pererins, in his exposition on this place, standeth so much upon the word abbreviatae, shortened, urging it greatly in proof of his short moon years: It is a proof indeed from the bad interpretation of a man, not warrantable from the mouth of God, whose word in this place is חתך, which, in the holy tongue, signiseth properly to cut, in that sense it is often used by the Hebrew writers thereof, calling a piece of thing חתך and חתיכה, as Camus, in the second part of his Miclol, and Elias in his Tishbi testify.—It is so also expounded by the Greek interpreter, who here, to express the Hebrew word חתך hath our turn, signifying to cut. R. Saadiah Gaon, R. Aben Ezra, R. Sol. ben Melec, in loc. R. Abendina not in ib. R. David Kimchi lib. Shoraft. & David de Pomis, Lex. Heb. rad. חתך. y Chronology, p. 184, 185, 186.
II
The meaning is, that so many years were determined and decreed, by a speech borrowed from things cut out, because that in determining and decreeing things, the reason of man's mind sundering truth from falsehood, and good from bad, doth, by judgment, as it were, cut out that which is convenient and fit to be done. Whereunto a like example in the same word is read in the Chaldee Paraphrase of Esther, the 4th chapter, and the 5th verse קראת אסתר לדניאל ומתקרי חתך דיעל מימר פובה מתחתכן פתנמי מלכותא which in English is thus much; And Esther called for Daniel, whose name was Hathac, by the word of whose mouth, the matters pertaining to the kingdom were cut out, that is, determined and appointed. After which he proceeds to give like instances in other words of the same signification, as Esth. ii. 1. 1 Kings xx. 40. and observes, that Latin authors use the word d'endo in the same sense, and concludes with remarking that Theodoret, in his exposition of this place, take the Greek word in the same sense; they are cut i. e. appointed and decreed. From hence it appears, that his appeal to Lively is of little service to him. Again, it is still more strange, that this author should refer us to any texts of scripture to confirm this sense of the word, when it is not used in any other place of the Bible, nor indeed any word derived from it; and more remarkable still that two passages should be referred to in the New Testament, to give us the sense of an Hebrew word, tho' perhaps this author only designs to observe to us, in what sense the word shorten used, or else how the word brevio, or abbrevio, used by the Vulgate; for which Father Harduini 2 Harduini opera, p. 595.
has produced the same passages, viz. Job xvii. 1. Prov. x. 27. Matt. xxiv. 22. Rom. ix. 28. from whence this author seems to have taken the hint; but, after all, 'tis a little difficult to know, what he aims at in attempting to establish this version, unless it be to give countenance to that notion which he seems to espouse, and in which he agrees with Harduin, viz. that the seven weeks and the sixty two weeks have one and the same epoch, which they make to be the 4th of Jeboiakim; for lunar years are rejected by them both, which most, who follow this version, contend for, and which they suppose to be the reason, why those weeks are said to be shortened; But, not to insist any longer upon this, I would only add, that to understand the word in its first and primary sense, which is to cut, is very aptly expressive of the division or section of those seventy weeks into distinct periods, as 7, 62. 1. in which distinct periods different events were to be accomplished. I therefore,
II. Proceed to consider the several events which were to be fulfilled within, or quickly after the expiration of these weeks, and how they have had their actual and exact accomplishment; which are delivered,
First, More generally, in ver. 24. When I say more generally, I mean, that the angel in this verse gives an account of the several events which are not particularly referred to any distinct period, into which those seventy weeks are divided; but are given out in general as to be all of them fulfilled within the term of seventy weeks, or 490 years, which, upon enquiry, we shall find to be fulfilled in, or by Messiah, the prince, and at, or about the time of his being cut off, and principally regard the work he was to do, which was a Scheme of Literal Prophecy, &c. p. 188, 189. b Ibid.
H 2
1. To finish the transgression. The Hebrew word כָּלֹא signifies to restrain, as well as to shut up or finish; and the former, as Dr. Prideaux observes, rather than the latter; see Gen. viii. 2. Ps. xl. 11. and cxix. 101. Ezek. xxxi. 15. and indeed it will be very difficult to give one single instance where 'tis used in the latter sense; so that the meaning is not to put an end to all punishment for the sins of the Jews, which the author of the Literal Scheme, from Grotius, Marsham, and Harduin, endeavours to establish; for nothing is more manifest, than that the measure of the punishment of that people, is not compleated yet; but the plain meaning is, that a restraint would be laid upon the prevalence of transgression by the Messiah when he came. Now 'tis notorious enough, that though sin very much abounded when Jesus came, both in the Jewish nation and in the gentile world, and, perhaps, as it had never done before, since it first entered into the world, and which, by the way, the Jews make to be one sign of the Messiah's coming; yet, notwithstanding this, I say, there never was an age wherein greater restraints were laid upon sin, than in this; and that first by the ministry of John the Baptist, and of Jesus Christ, in the land of Judaea, and then by his apostles, in the gentile world. 2. Another thing, mentioned in this prophecy, which the Messiah was to do at his coming, was to make an end of sins. Our translators here follow the Keri, or marginal reading, and not the Cetik, or textual writing, which is to seal up sins; either reading, fully expresses the Messiah's works: Things which are sealed up are hid and covered, and sin is said to be so, when forgiven, Ps. xxxii. 1.
Connect. Hist. part 1. book 5. p. 263. 8.
In Misha Trad. Sotah, c. 9. f. 15.
a Pag 175
Nov
Now when the Messiah is said to seal up sins, the meaning is, that he should procure the pardon of them, which Jesus has done by the effusion of his blood; as also, by the sacrifice of himself, has put away sin, or made an entire end of it.
3. As another branch of his work, he was to make reconciliation for iniquity. The Hebrew word כָּרַךְ here used, signifies to expiate or make attonement for sin by sacrifice, as it is frequently used: see Exod. xxx. 10. Lev. iv. 20, 26, 31, 35. Now that the Messiah, Jesus, made reconciliation for the sins of the people, this way, is manifest enough from the writings of the New Testament, and especially from the epistle to the Hebrews. I shall take no other notice of three different Hebrew words being here used, to express sin by, than only just to observe, that it may be to shew, that all manner of sin was to be restrained, sealed up, made an end of, and expiated by the Messiah; to which well agrees what the apostle John says, the blood of Jesus Christ his son cleanseth us from all sin, 1 Joh. i. 7.
4. The Messiah was also, according to this prophecy, to bring in everlasting righteousness; for this, surely, could be brought in by no other, than he, whose name is the Lord our righteousness. The author of the Literal Scheme, refers this to the very great piety and religion of the Jews, in the times of Onias the high-priest, so much extolled in 2 Macc. iii. 1. which Father Harduin makes typical of the holiness that was to be brought into the world by the Messiah; but surely, how considerable so ever the improvement of those persons was, in the observation of their religion and laws, yet it could never be called an everlasting righteousness. Sir J. Marsham has given a better ᵉ Pag. 176. ᵍ Opera, p. 595. ᵇ Canon. Chron. Egypt. p. 613. Edit. Franequ.
sense fense of this clause than this, who acknowledges it to be the eternal righteousness of God, to whom righteousness is ascribed in ver. 7. and indeed it is no other than the righteousness of God, which is unto all, and upon all them that believe, of which the Messiah, Jesus, is the author, who is become the end of the law for righteousness to every one that believes. Now
5. By the Messiah's accomplishing all this, he was to seal up the vision and prophecy; not the prophecy of Jeremiah, concerning the end of the captivity, which the author of the Literal Scheme thinks is intended, supported by the authorities of Marsham and Harduin; for this prophecy, when Daniel had this vision, wanted but a very little time of having its full accomplishment; therefore it cannot be supposed, that seventy weeks of years should be fixed and determined, for the accomplishing of an event, which was to be fulfilled, in two years time, or thereabout. No, by sealing the vision and prophecy is meant the Messiah's fulfilling whatever was predicted by the prophets concerning him, whereby he would seal up, and put an end to vision and prophecy in the Jewish church; all which has been exactly compleated by the Messiah, Jesus, who, in what he has done and suffered, has sufficiently verified whatever was, in the Old Testament, prophesied of the Messiah; as I hope my account of prophecies will make appear. It is undeniable matter of fact, that ever since the times of Jesus, prophecy has ceased among the Jews; nor can they themselves deny it, nay, they tell us, that there has never arose a prophet in Israel since the building of the second temple; which deficiency, they say, was supply'd by Bath-Kol; but that is ending prophecy too soon, for 1 Pag. 176.
2 R. Saadiah Gaon, in loc.
the law and the prophets were until John; however, it is now ceased; it lasted so long as there was any need of it; but when the Messiah, the sum and substance of all, was come, it was at an end among that people. Now in order to the accomplishing all these things
6. The most holy was to be anointed. The author of the literal scheme¹ would, with Marsham and Harduin, or rather Harduin's defender, have either the high priest or temple intended, which can't be true of the second temple, nor of the high-priest under that; for the anointing oil being hid, as the Jewsᵐ say, by Josiah, could never be found, and consequently not used under the second temple. It is better, therefore, with some Jewish writersⁿ, to understand the Messiah, who was typified, both by the high-priest and temple, and was to be anointed with the oil of gladness above his fellows; the whole well agreeing with the Messiah, Jesus, who was perfectly holy, both in nature and life, and being anointed with the Holy Ghost, and with power, went about doing good and healing all manner of diseases; preached the gospel to the meek, expiated the sins of his people, and now reigns as God's anointed king, upon his holy bill of Zion. But I proceed
Secondly, To consider those events which are more particularly delivered in the 25, 26, 27. verses, where the seventy weeks, or 490 years, are distributed into three distinct periods, and to every period, particular events are assigned.
1st, The seventy weeks are distributed into seven weeks, or 49 years.
2dly, Into sixty and two weeks, or 434 years. And,
¹ Pag. 176. ᵐ Vid. Cunæum de repub. Heb. lib. 1. c. 14. ᵒ R. Aben Ezri in loc. R. Moses Gerundens. in Grot. in loc. Abarbinc in Wagenfeil. Mantilla de LXX. Heb. domad. Dan. p. 64.
3dly, e f e s d, ng lets d sh y d in as per ait, prole; thfor the
3dly, Into one week, or seven years. I shall begin
1st, With the consideration of the seven weeks, or 49 years, and the events to be fulfilled within that time, and endeavour to fix the true epocha of them, which, as Sir J. Marsham says, is ° totiu negotii cardo, the chief point of all, the very hinge, on which the whole affair turns. Now the rule which we are to go by, and which is fixed by an express character in the text, is, the going forth of the commandment to restore and build Jerusalem, its streets and wall, within the compass of which time all this was to be effected; now then the question is, of the going forth of what commandment these words are to be understood. That the word, commandment, or promise of the Lord to Jeremiah in chap. XXV. and XXIX. concerning the end of the captivity, is not intended; which hypothesis the author of the literal scheme has embraced, is manifest; because that was not a commandment to rebuild Jerusalem, its wall and street, after an expiration of seven weeks, or 49 years; but only a promise of release from captivity, after seventy years were accomplished; so that there is a wide difference between the one and the other; besides, these seventy years were now very near accomplished, nor did Daniel want any information about the expiration of them; he had learnt, in books, the number of the years whereof the word of the Lord came to Jeremiah the prophet; so that he knew when these years began, and consequently when they would end, therefore there was no necessity of an angel's being dispatched from heaven to acquaint him with these things; nay, this would be to make the angel's preface to the account of these weeks trifling, when he says ° Can. Chron. Egypt. p 611. P Pag 177.
k they accordingly did, and that in a very little time, notwithstanding all the opposition that was made against them. Now this grant, or commandment, of Artaxerxes to Nehemiah, exactly agrees with the express character of the commandment in this prophecy under consideration. The seven weeks were to bear date from the going forth of a commandment to restore and to build Jerusalem, even the street and wall thereof. Now there never was any commandment went forth before this, on the account of the city and wall of Jerusalem, nor any since; there being no need of any, for by virtue of this, the city, street, and wall, were actually re-edified. Now here must the epoch of the seven weeks, or 49 years, be fixed, within which compass of time this event was to be fulfilled, viz. the rebuilding the streets, and wall of the city of Jerusalem; for that this event belongs solely to the period of the seven weeks is manifest, as Dr. Prideaux observes, from the appropriating the time of the Messiah to the period of sixty two weeks in the next verse, which necessarily leaves this entirely here where I have fixed it; besides, 'tis here predicted, that the street should be built again, and the wall ובצוק העתים which some have ' rendred in the strait or smallest pittance of time, in angustia temporum, in the narrow space of these two periods, i. e. in the lesser of them, which is that of seven weeks; so that the prophecy expressly refers this event to this distinct period; tho' if it should be rendred troublous times, or times of oppression and affliction, 'tis notorious enough, what trouble and affliction Nehemiah and the Jews met with, from Sanballat, Tobiab, and Geshem the Arabian, see Neb. iv. and vi. Now for the compleating of this work, seven weeks, or 49 years. Connect. Part 1. Book 5. p. 290. See Bp. Chandler's defence of Christianity, p. 133, Marshall's Chron. Treat. p. :
a:0 are cut out, limited and determined, in which space of time 'tis reasonable to suppose the city was built upon her own heap, its streets, or broad places, were filled with agreeable ranges of houses, and its wall settled upon its own foundation, and indeed in much less time all this could not well be done. But I proceed
2dly. To consider the sixty two weeks, or 434 years, after the expiration of which the Messiah was to be cut off. Having fixed the epoch of the seven weeks, or 49 years, there's no difficulty in beginning these, for these weeks begin where the others end; the seven weeks and sixty two weeks have not one and the same epoch, as the author of the scheme of literal prophecy, from father Harduin, would have it, who here contends for abbreviated weeks; for the seven weeks, and sixty two weeks, are, in the 25. verse, reckoned by the angel, in one and the same continued reckoning, as reaching to the Messiah; for he expressly says, that from the going forth of the commandment — unto the Messiah the prince, shall be seven weeks and threescore and two weeks, i. e. sixty nine weeks, or 483 years; but there being this particular event, of the street and wall to be rebuilt within the compass of the first seven weeks of this sixty nine, or which was to be compleated about the end thereof, is the true reason of the angel's using this uncommon way of reckoning; and therefore having dispatched the first period, and the event which belong'd to it, he now proceeds to the second and larger period, which would reach down to the Messiah's death; and in order to the clearing of this part of the prophecy, it will proper, 1. to enquire who is to be understood by the Messiah, and the Messiah the prince, 2. what by his being cut off, and that not for himself; and, 3. the exact and precise time thereof, according to this prophecy. * Pag. 188, 189. See, Hardu'ni opera. p. 593, 595.
1. I literal prophecy dissents from him, seeing he will not allow the Messiah, Jesus, to be at all intended;
but as for Harduin, he says the prophecy particularly belongs to Christ, and that it had not it's completion in the times of Antiochus and Judas
Maccabeus, and herein opposes both Estius and
Sixtus Senensis; he likewise asserts, in so many words that this was far from being fulfilled in
Onias, that he was the most holy, for strictly and properly speaking, says he, this word only denotes him who is eminently the holy one; nor was it ever fulfilled in the times of Onias that everlasting righteousness should then appear;
nor was it then fulfilled that the Messiah should be slain, neither was Onias properly the Messiah, as we have before said, as the Jews themselves acknowledge, nor was it ever fulfilled under
Onias, that the whole Jewish nation should deny him, and that the same people should be rejected upon that account; nor was it fulfilled after the death of Onias, that the desolation of the temple should continue until the consummation; for before the people were to cease to be a people, i. e. before the last and utter destruction of the temple, all the prophecies concerning the
Messiah were to be fulfilled. Some Jewish writers would have Herod Agrippa intended by the Messiah that was to be cut off, who they say was the last king of the Jews, and was slain by Vespasian in the destruction of Jerusalem; but this is all false;
for he was not properly a king of the Jews, hav-
Atque impletum certe non est in Onia, ut esset ipse
Sanctus Sanctorum, nam proprie & in rigore nonnisi eum vox illa denotat qui exat ixius sanctus sit. Non est impletum
Oniæ temporibus, ut tunc appareret justitia sempiterna—non est tunc impletum ut Christus occitus sit, neque enim Onias certe, ut ipsimet judæi confitentur, proprie & Xerode erat, ut diximus &c. Harduini Opera. p. 50. Jarchi & Abarbinel in loc.
ing only Galilee for his jurisdiction, was not slain by Vespasian, but was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace. This is manifestly design'd to destroy the application of the prophecy to the Messiah, tho' some of them have acknowledged that it belongs to him. R. Nehumiah b, who lived 50 years before Christ, asserted, that the time of the Messiah, signified by Daniel, could not be protracted beyond those 50 years. The Jews tell us a story of Jonathan ben Uzziel that having finished his Targum on the law, attempted to write one upon the Hagiographa, but was hindered by a voice from heaven, which gave this as a reason why he should not proceed, because therein the end of the Messiah is delivered to us, i. e. the time of the Messiah's being cut off as fixed in Daniel, which book is one of the * Hagiographa; that the Messiah is here intended may be collected from the name and title here given him, by which I not only mean that of Nagid the prince, who was to come out of Judah's tribe, 1 Chron. v. 2. but that other of Messiah; 'tis certain that this name was well known among the Jews, and that in the times of Jesus, as belonging to that great person spoken of by all the prophets; 'tis used sixty or seventy times in the Targum. Now, if this does not belong to him here, it will be hard to find another place where it is absolutely, and by way of eminency, given unto him, and yet we find that he was commonly known among the Jews by this name, and that by the meaner sort, see Job. i. 41. and iv. 25. which surely they must have learn'd from some of the prophecies, and it can hardly be conceived from whence, unless from this prophecy; besides, a Vid. Wagenseil. Mantishi de LXX Hebdom. p. 73.
b In Grotius de Verit. C. R. lib. 5. f. 14. c Vid. Talmud Megillah. fol. 3. 1. * Vid. Baxtorhi Tiberiadem. c. 11.
the work this perfon was to do, can agree with no other; the feveral branches of which, are mentioned in ver. 24. I go on
2. To enquire what is meant by his being cut off. The Hebrew word כרת here used, signifies to be cut off in a judicial way, and so it is frequently; see Gen. xvii. 14. Exod. xii. 15. Num. xv. 30, 31. so that when the Messiah is said to be cut off, the meaning is, that he shall dye, and that his death shall be penal, or executed upon him in a judicial way, which was verified in Jesus, who was tried, condemned, and adjudged to death in a judicial way by men, as well as made a curse by God; and herein fulfilled what was prophesied of the Messiah in Isa. liii. 8. who was to be taken from prison and from judgment, to be cut off out of the land of the living, and to be stricken for the transgression of the people of the Jews. And now, least it should be thought that he was cut off for any iniquity that was found in him, 'tis added, and not for himself; no, as Isaiah says in ch. liii. 5. he was wounded for our transgressions, he was bruised for our iniquities; tho' some a chuse to render this clause otherwise, as he shall have no people i. e. among the Jews, that will believe in or obey him; as Jesus had few indeed in that nation; or they shall not be his people; for upon their rejection of the Messiah, Jesus, they were rejected from being the people of God; or there shall be none to help him, i. e. in obtaining eternal redemption, because he needed none. Jarchi makes אין לו to be the same as איננו is not, which phrase is frequently expressive of death, as Gen. xlii. 13, 32, 46. Jer. xxxi. 15. Then the meaning will be, that the Messiah shall be cut off and die, or be cut off by death. The author of the Scheme of literal prophecy objects, upon this aca Vid Poli Synopt. in loc.
b Pag. 184. 198, 199.
K count, against the application of this prophecy to the Messiah; and observes, that the Jews, in Jesus's time, were so far from understanding Daniel's Messias, who was to be cut off, to have any relation to the Messias they expected; that their opinion was, that the Messias should never die; and even the apostles and disciples of Jesus thought Jesus could not be the Christ when they saw him suffer and die. To which I answer, this is no proof that the Messiah, according to the prophets, was not to die; but only a proof of the ignorance of those persons, which seems to arise from want of being sufficiently acquainted with this truth, that the Messiah was to be both God and man; and indeed it is no wonder that the common people were ignorant of those things, when their learned doctors were so; hence it was that they were so wretchedly confounded by Christ when he questioned them about the Messiah, and in what sense he was both David's son and Lord, Mat. xxii. 42. besides, this notion that the people had learnt out of the law, that Christ abideth for ever, was no ways inconsistent with his death; for tho' Jesus was dead, yet he is now alive, and will continue so for evermore: 'Tis certain the Jews are aware that the Messiah of the prophets was to suffer and die, as well as to be exalted and dignified; and finding such different characters of him, which they thought irreconcileable in one person, have vainly imagined two Messiahs; the one they call Messiah the son of Joseph, who they say shall be slain in the war of Gog and Magog, and the other they call Messiah the son of David, whom they fancy will be a very potent, magnificent, and victorious prince; tho about the time of his continuance they are divided; and as to the ¹ Vid. Talmud Sanhed, fol. 99. 1. Pocock Porta Mosis p 159, 160.
disciples of Jesus, it must be acknowledged that there was much ignorance, diffidence, and unbelief in them, especially in those two referred to by this author, all which was removed by the resurrection of Christ from the dead, when life and immortality was brought to light, and he declared to be the son of God, and true Messiah, with power. In short, these exceptions are insufficient to disprove the Messiah being intended in Daniel's prophecy, or that the Jews understood it of him, for this they might, and yet not understand all those things that were said of him therein, and much less be capable of reconciling them with the characters elsewhere given of him. I have already given instances of Jews, both before and after the times of Jesus, who understood this prophecy of the Messiah; besides, we have the testimony of Josephus in this matter, and in him, as Bishop Chandler observes, the testimony of the whole nation. But I proceed
3. To consider the exact and precise time of the Messiah's cutting off; in order to which, it will be proper to fix the form of the year here made use of, which it is highly reasonable to suppose, was that which was in common use among the Jews. The learned Mr. Marshal, according to whose hypothesis I have all along proceeded, in the consideration of these weeks, has made it sufficiently appear, that the year in common use, not only among the Egyptians, Chaldeans, Persians, Greeks, and other nations of Asia; but also among the ancient Jews, consisted of just 360 days, they reckoning thirty days to a month, and twelve months to a year, which way of reckoning appears to be as old as Noah's flood, see Gen. vii. 21, 24. and viii. 3. 4. but what has fully satisfied
Defence of Christianity p. 141.
c. 4. p. 233, 234, &c.
K 2
Chron. Treat. Part mc, me, and I think is sufficient to satisfie any person, that this form of year is here used, is, that not only the seventy years captivity of the Jews in Babylon, which, at the time of this prophecy, was not fully expired, were reckoned according to this form of year, as the above mentioned learned writer has fully proved; but also that St. John, in his Revelations, who in many things copied after Daniel using Daniel's language in speaking of a time, and times, and half a time, explains it by forty two months and 1200 days, see Rev. xii. 6, 14. and xiii. 5, which number of days, can't be reduced into three years and a half, by any form of year what ever but this. From the whole it appears, that the form of year then commonly in use, was according to this eastern way of reckoning. The famous Selden indeed tells us, that the Jewish astronomers had a solar year, consisting of 365 days and 6 hours; but then at the same time he informs us, that this was only used in schools, as being serviceable and helpful to learned studies, and not in common among the people. It is somewhat strange to me that the author of the Scheme of literal Prophecy should account Chaldee and lunar years of one and the same form, as consisting of 380 days; when in a lunar year, strictly and properly, there are, but 354 days and about 9 hours; and so the Jews now reckon, when they have an equal number of full and deficient months; that is, when six of their months consist of 30 days each, and the other six of 29 only; so that the number of the days of 1 Chron. Treat. Part 2. c. 4. p. 248, 249. 2 Ann. Solaris illis erat, uti et aliis plerisque astronomice putantibus dierum 365. præter quadrantem aut circiter—Unde etiam seculis rationem hanc naturalem vetustissimis sibi derivant, sed ut scholis ac civilis rationis artificum studii infertientem, atque auxiliarem, nec per se ac simpliciter omnino usui popularis aut civiliter adhibitam Seldeni opera, Vol. 1. Dissert. de Ann. Civ. Vet. Jud. c. 1. p. 8, 9. 3 Pag. 194, 195, 196. 4 Selden de Ann. Civ. Vet. Jud. c. 1. p. 8. & c. 3. p. 15.
t c c f d a w e o r the year varies according to the number of the full and deficient months; but then their highest number of days is but 356, as their lowest is 352: but a Chaldee year, or a year according to the old eastern way of reckoning, consisted of 360 days, and not, as this author says, of 380, unless there should be a misprision of the figure 380 for 360; but then lunar and Chaldee years won't appear to be the same. And if our author refers to the form of year made use of by the Jewish Sanhedrim for the regulating of their festivals, who when they thought proper intercalated a thirteenth month, which they called Veadar, or the second Adar, which way of reckoning is entirely unscriptural as well as very uncertain n, depending upon the judgment, will, and pleasure, of the Sanhedrim; though the Jews assert, that Moses received this form of intercalation from mount Sinai; if, I say, he refers to this form of year, 'tis manifest that such an intercalated year consisted of more days than 380; for when, according to their reckoning, their months consisted equally of 30 and 29 days, and supposing the additional month Veadar only consisted of 29 days, yet then there must be 383 days p in the year, and, according to their different reckonings of their full and deficient months, it had sometimes 385 and 386 days, and the lowest number was 381. But to return from whence I have digressed. The form of year used in this prophecy of Daniel, appearing to be that which was commonly in use among the eastern nations, which consisted of 360 days, and there being 480 of those years cut out and determined for the cutting off the Messiah, we shall consider how this event had its full and exact completion. Let it therefore be observed, n Selden de Ann Civ. Vet Jud. c. 9. p. 31. & c. 16. p. 46.
o David Nieto, Mattech Dan. Dialog. 5. fol. 86. 2. & 87. 4.
p Vid. Selden de Ann. Civ. Vet. Jud. c. 5. p. 18.
that from the going forth of the commandment to restore and build Jerusalem in the month Nifan, which answers to our April, in the 20th year of Artaxerxes king of Persia, unto the month Fjar, which answers to our May, in the 18th year of Tiberius emperor of Rome, and of the vulgar era of Christ 32. were just 483 of those eastern years; here then ending Daniel's 69 weeks or 483 years, we must look out for the cutting off the Messiah, which must be accomplished before one day in another week was over, or one year more was elapsed, and accordingly the Messiah, Jesus, was cut off the passover following, in the month Nifan, being the 19th year of Tiberius, and the 32d of the V. A. of Christ; and herein was verified this very great and illustrious prediction; but for fuller satisfaction, as to a particular calculation of those weeks or years, I refer the reader to Mr. Marshall's excellent chronological treatise upon the seventy weeks of Daniel, and his chronological tables therein inserted; wherein he has demonstrated the real truth of these things, in perfect agreement with the scriptures, with this prophecy, and all the parts of it, and with Ptolomy's canon, that golden rule of time. And now having proved the time of the Messiah's cutting off, as fixed in this prophecy, to be literally, precisely, and exactly fulfilled in the death of the Messiah, Jesus, I have no further immediate concern therewith; but however, not willing to overlook any part of so considerable a prophecy, I shall therefore 3dly, Consider the remaining one week, and the events which were to be accomplished within that time. After the cutting off of the Messiah, the destruction of the Jewish nation, city, and temple, was quickly to ensue, which is expressed in general at the latter end of the 26 verse; for after the angel had observed to Daniel, that the event of the the Messiah's death was to have its accomplishment at the end of the sixty nine weeks, he adds, and the people of the prince that shall come, shall destroy the city, and the sanctuary, and the end thereof shall be with a flood, and unto the end of the war desolations are determined. The meaning of which is, that in a little time after the cutting off of the Messiah, the Roman army, under the command of Vespasian, should enter into the land of Judæa, make war there, destroy the city of Jerusalem, and that famous temple that stood there; nay, the destruction should be universal, like a mighty flood, or violent inundation, it should overspread the whole country, and carry all before it; for from the beginning of the war to the end thereof, utter ruin and destruction is determined by God upon that people and nation. There are some learned men who, by the prince that shall come, understand the Messiah the prince, whose people the Romans should be, under whose direction, and by whose order, all these judgments should be inflicted upon the Jewish nation; but I chuse rather to understand Titus Vespasian, who was to come in a little time after the death of the Messiah, and make all these very great devastations in the land of Judæa; and many Jewish writers so interpret it; and it ought to be observed that the word הבא that shall come, is not in construction with עבד the people, but with נניר the prince; and accordingly Aquila thus renders the word אִישׁ תִּשְׁבֹּרִים בְּשִׁבְעוֹן the people of the prince that is to come, or of the future prince; and, in the same form, the Septuagint read the words. But to proceed, to consider the ⁹ Junius, Polanus and Gcierus in loc. Mr. Marshall's Chron. Treat. p. 5. 254. 256. 257. Mr. Whiston's Supplement to the literal Accomplishment &c. p. 82. ¹⁰ Jarchi & Aben-Ezra in loc. Abarbinel & Jacchiades in Wagenseil. Mantifa de LXX. Hebdom. p. 92, 93.
period of time in which the defolation determined was to have its accomplishment, and that is within the remaining one week, and especially in the half part thereof; but of this period, and of the events to be fulfilled therein, we have a particular account in the 27 verse of this prophecy, and he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abomination he shall make it desolate, even until the consummation and that determined shall be poured upon the desolate, which is a prediction of these following events; First, that the Roman people, who was to destroy the city and sanctuary, would, for the more easy effecting the same, make peace with many nations for the space of one week or seven years, which is meant by confirming the covenant with many for one week; in the beginning of which week, as it appears, they did actually make peace with the Parthians, Medes, and Armenians, whereby this event predicted had its full accomplishment. Secondly, 'tis said that the same people should, in the midst of the week וחצי in the half part thereof, cause the sacrifice and oblation, i. e. the Jewish sacrifice, to cease, which accordingly was literally fulfilled towards the close of the latter half part of this week, when the city of Jerusalem being closely besieged by Titus, what thro' the sharpness of the siege, the divisions of the people, and the want both of time and men to offer sacrifice, and beasts to offer up, the מִשְׁפָּטִים, or daily sacrifice, as Josephus says, entirely ceased, to the great grief of the people; nor have the Jews ever since the destruction of their city and temple offered sacrifice, esteeming it unlawful so to do in a strange land. Thirdly, in the same half part of the week, for the ¹ Vid Marshall's Chron. Treat. p. 271.
lib. 6. c. 2.
² De Bell. Jud overspreading of abominations, they were to make the land desolate, &c. which words ועל כנפ שקוצים משמים may be thus rendred, and upon the wing, or battlements of the temple, shall be the abominations of the desolator, or of him that maketh desolate, i. e. either the ensigns of the Roman army, which had upon them the images of their God's and emperors, which they set up in the holy place and sacrificed unto, than which nothing could be a greater abomination to the Jews, or else the blood of the zealots. who were slain upon those battlements, is here meant, by which the holy place was polluted and defiled; and thus this city and sanctuary were to continue in their ruin and desolation until the consummation of God's vengeance determined by him should be fully poured upon the desolate people of the Jews, which has been and continues to this very day. It may be now proper to enquire, when this one week, or period of seven years, began, in which time these several events were to be accomplished; and this we may easily learn from the ending of it, which must be in the destruction of the city and temple of Jerusalem, when the daily sacrifice ceased, and the abomination of desolation was set up, which was in the F.E. of Christ 70; and consequently the beginning of these seven years must be in the 63' of the same era, above 30 years after the expiration of the sixty nine weeks, where one would have thought these should have begun, had it not been for the express characters in the text, which pin them down to the times where we have placed them. The true reason why the judgments of God were not immediately inflicted upon the Jewish nation, for their rejection of the Messiah, but was deferred until this time, seems to be the display of God's goodness, patience, and long-suffering to that people; as he gave to the old world space to repent before he brought the flood upon them, so he did to this nation; but all instances of his grace and goodness being slighted and despised, about the beginning of this one week, which was cut out and determined upon them, things began to work towards their final ruin and destruction, which at the close thereof were fully accomplished.
And now seeing the utmost extent of this prophecy is the destruction of the city and temple of Jerusalem, as many Jewish writers themselves acknowledge, it may therefore be fairly concluded, that the Messiah must be come; for if the Messiah was to be cut off at the end of sixty nine weeks, of those seventy determined upon Daniel's people and city, and the whole seventy weeks have many hundred years ago had their full accomplishment in the utter desolation of that people and city; then consequently the Messiah must be come, and be cut off also many hundred years ago. The Jews are sensible of the poignancy and strength of the argument formed from hence, and therefore have denounced a curse, upon those who compute the times of the Messiah, in the following form, as recorded in their Talmud תיפח עצמן של קיצין מחשבי let them burst, or, as others render them, let their bones rot who compute the times; which is manifestly designed to deter the people from considering this prophecy of Daniel, wherein the time of the Messiah's cutting off is precisely fixed, and to keep them in ignorance and unbelief as to the true Messiah, Jesus, who came and was cut off at the precise time fixed herein. I shall conclude this chapter with only observing, that the prophecy in Hos. iii. 4. is exactly verified in this people, for the children of Israel shall abide many days without a king, and without a prince, and Jarchi, Aben-Ezra, Abarbinel &c. ut supra. Traft. Sanhed, fol. 97. 2. Vid Maimon in Pocock Porta Mosis p. 176 without without a sacrifice, and without an image, and without an Ephod, and without Teraphim. They are not now a body politic, having rule and dominion among themselves, they have no king nor prince of their own, the scepter is departed from them, neither is any sacrifice offered by them, for the daily sacrifice is ceased; and tho' they were a people once very prone to idolatrous worship, there is not now an image among them. May the following words have the same exact completion, which there is reason to believe will, in God's own time. Afterward shall the children of Israel return and seek the Lord their God, and David their king; or as their own Targumist paraphrafes it, and shall hearken to the Messiah the son of David their king, and shall fear the Lord and his goodness in the latter days.
CHAP. IV.
Shewing the Lineage and Descent of the MESSIAH.
HAving considered the time of the Messiah's coming into the world, it may now be proper to enquire into his lineage and descent; from what nation he was to arise, in what tribe and family thereof he was to be born, of which the prophecies of the Old Testament are not wanting to inform us. And,
First, It appears that he was to be of the nation and flock of Israel; no stranger might fit upon the throne of Israel, all their kings in common were to be of themselves, and much more
L 3 the king Messiah, of whom it is prophesied in so many words: a Their nobles, אֲדִירִי their noble one, shall be of themselves, and their governor shall proceed out of the midst of them; which the Targum renders thus, their king shall be anointed from among themselves, and their Messiah shall be revealed from the midst of them; and so it is applied in the Talmud ||, 'tis very well known, says Kimchi on the text, that the king Messiah shall be of Israel; and it is as well known that Jesus was of the same stock: and herein, principally, lies the glory and preferableness of that nation to the Gentiles;
that of them, as concerning the flesh, Christ came who is over all, God blessed for ever; to which
Jesus refers, when he said to the woman of Samaria c, salvation is of the Jews; and the author of the discourse of the grounds d and reasons, &c.
himself thinks, that it seems to signify only, that the
Messias, or saviour, or redeemer of Israel, should arise out of the Jerusalem Jews. The first prophecy concerning the Messiah, left it entirely undetermined as to what particular people, or nation, he should spring from; had he arose from any nation, or any family, among men, it would have been sufficient to have verified that; but after the promise and oath were made to Abraham, it was necessary that he should be of his seed, as Jesus is, who is therefore called e the son of Abraham, and is an Israelite indeed, in the fullest and most extensive sense of that phrase; hence it appears, that no one of any other nation could be the Messiah, whatever pretensions he might make unto it; Herod therefore could not be the Messiah, because he was an Idumean; this some have thought to be the principal tenet of those called a Jer. xxx. 21. || Talmud Sanhed. fol. 98. col. 2. b Rom.
x. 5. c Joh. iv. 22. d Pag. 197. e Matth. i. 1.
* He.
a d th c t th di co the ra son bi pr + I a in the
• Herodians, tho' they ſeem rather to be Herod's courtiers, or his menial ſervants; nor could it be Vespaiſian, he being a Roman; tho' Joſephus, more out of flattery †, perhaps, than from his real judgment, beſtowed that title on him.
Secondly, It is alſo as plain, that the Meſſiah was to be of the tribe of Judah; hence he is called Shiloh, his, i. e. Judah's ſon; on this ſcore that tribe had the preheminence of the reſt f, for Judah prevailed above his brethren, becauſe of him the chief ruler, the Nagid, the prince Meſſiah, was to come; for which reaſon this tribe was preſerved a diſtinct tribe until, and after, the times of Jeſus, when the other tribes were not only carried captive, but ſcattered among the nations, and never more returned as ſuch. Now it is evident, as the apoſtle ſays g, that our Lord ſprang out of Judah; hence one of his famous titles is h, the lion of the tribe of Judah.
Thirdly, It is no leſs manifeſt from the prophecies of the Old Teſtament, that the Meſſiah was to be of the houſe and family of David; hence, iſt, The Meſſiah is called the root of Jeſſe, and the rod which ſhould come out of his ſtem, according to the prophecy in Iſa. xi. 1. and there ſhall come forth a rod out of the ſtem of Jeſſe, and a branch ſhall grow out of his roots; which the Targumiſt paraphraſes thus, and a king ſhall come forth from the ſons of Jeſſe, and the Meſſiah ſhall be anointed from his childrens children; and is acknowledged to be a prophecy relating to the Meſſiah, by many Jewiſh
• Vid. Baſnage's Hiſtory of the Jews, book 2. c. 14. ſect. 4.
† Ibid. ſect. 5, 14. and book 4. c. 24. ſect. 16. f 1 Chron. v. 2.
g Heb. vii. 14. h Rev. v. 5. compared with Gen. xlix. 9. which h Raya Mehimna in Zohar in Exod. fol. 49. 3, 4. is explained of the Meſſiah.
writers ¹; as is also ² ver. 10. where 'tis said, and in that day there shall be a root of Jesse, which shall stand for an ensign of the people, &c. This manifestly enough appears from the whole context, as might be easily argued and sufficiently proved, from the very great qualifications of this person, ver. 2, 3. from his work and office, in judging the world; and that righteousness and integrity with which he will perform it, ver. 4, 5. from the peaceableness of his kingdom, ver. 6, 7, 8, 9. and from the prodigious gathering of the Gentiles to him, ver. 10, 11, 12. The prophecy in ver. 1. aptly enough expresses the very low, poor, and mean condition of Jesse's or David's family, at the time when the Messiah should spring from thence, which should be like to a tree cut down to its roots, and have nothing left but a stem or stump under ground, from whence should arise a noble branch; and well agrees with the state of that family when Jesus came of it, which, tho' it had been very considerable and very flourishing, was now reduced very low; yet from thence, out of the very roots and stem of Jesse, God brought forth his servant the branch. The Jews ¹ to this day pray for the Messiah under the name of the son of Jesse. This prophecy cannot be understood of Hezekiah * as a late author says, because Hezekiah was now born † when this prophecy was given out, nay, must be then ten or twelve years of age. 2dly, On this account he is also called the son of David; this is a title which the Jews frequently give to the Messiah, and was much used by them in the times of Jesus, who put this question to
¹ Vid. Talmud. Sanhed. fol. 93. 2. Aben-Ezra, Kimchi, & Rashi, in loc. Nachman. disputat. cum fratre Paulo, p. 53.
² Zohar in Exod. fol. 71. 1. ¹ Seder Tephillot, fol. 278. 1 & 285. 2. * Scheme of literal Prophecy, p. 103, 137.
† See Isa. vii. 1. compared with 2 Kings xvi. 2. and xviii. 2. some f. t. ii b. o o some of them, saying, what think ye of Christ?
whose son is he? to which they very readily reply, without any manner of hesitation, the son of David, it being an opinion universally received among them, that the Messiah should be of David's line; nor was this known only to the wife and learned, but even among the vulgar people; the poor blind man, that begged by the way side, saluted Jesus with this title, as believing him to be the Messiah; nay, the very children in the temple cried, Hosanna to him, as the son of David: and manifest enough it is that he was of that family, for his supposed father Joseph, and his real mother Mary, were both of that house.
The author of the scheme of literal prophecy † says, 'That it does not appear that the virgin Mary was of the line of David, but rather of some line in the tribe of Levi; and that Jesus could not be of the line of David, as descended from her, seems plain, since St. Matthew makes him to be of the line of David only on account of Joseph, who was not his father, and at the time of Jesus's birth only betrothed to the virgin Mary; (which should seem an extraordinary method of proceeding in St. Matthew, if Jesus had been of the line of David by Mary) and since the Jews never reckon families by females.' To which I reply, that Joseph, the husband of Mary, was of the line and family of David, is not disputed, and that Mary was of the same line and family may be easily collected from her being taxed and enrolled in the same city with him, Luk. ii. 3, 4, 5. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem, (because he was ᵐ Matth. xxii. 42.
† Pag 302.
C.
of the houfe and lineage of David) to be taxed with Mary his efpoufed wife, being great with child. Now, as Grotius * upon the place obferves, had not Mary been of the houfe and family of David, fhe ought to have been taxed or enrolled in the city of her own family, and not in this; befides, fhe is exprefsly faid to be of the houfe of David, Luk. i. 27. where the angel Gabriel is directed to go to a virgin (efpoufed to a man whofe name was Jofeph) of the houfe of David, and the virgin's name was Mary. Thofe words, of the houfe of David, are to be connected with the virgin, and not with Jofeph; for the defign of the words is not to give an account of Jofeph, to whom the virgin was efpoufed, but of the virgin herfelf, who is here defcribed by the place of her abode, Nazareth; her relation to Jofeph, being efpoufed to him; her lineage and and defcent, being of the houfe of David; and by her name, which was Mary; and this fenfe and reading of the words the grammatical conftruction of them will eafily admit of, as feveral learned men have obferved. What our author feems to have a regard to, as what would ferve to fupport this his hypothefis, " That it does not appear " that the virgin Mary was of the line of David, " but rather of fome line in the tribe of Levi," is, Luke i. 5, 36. which he cites in his margin, in which place Elizabeth, who was of the tribe of Levi, is faid to be coufin to the virgin Mary; from whence, I fuppofe, he would conclude, that they were both of a family; to which I anfwer, that * Aperte fatis oftendit Lucas etiam Mariam ex genere Davidis fuiffe: nam ailoqui ipfa in familiæ fuæ urbe profiteri debuit. Grot. in Luc. ii. 5.
II Imo etiam illud ex domo David, tam poteft ad ipfam Mariam quam ad Jofephum, grammatica conftructione referri. Ber. in Luc. i. 2-. Kidder's Demonstration of the Meffiab, par. 2. p. 151. Chryfoftom. & Nicetas in ieid.
tho' Elizabeth's father was of the house of Aaron, in the tribe of Levi; yet, her mother might be of the house of David, in the tribe of Judah; and so Mary and she be cousins; nor can our author well object to me, that it was either unlawful or unusual to marry out of their tribes and families, for, according to his own hypothesis, Joseph of the house of David, in the tribe of Judah, must marry Mary, of the house of Aaron, in the tribe of Levi.
Again, whereas the same author says, 'That Jesus could not be of the line of David, as descended from her, (the virgin) seems plain, since St. Matthew makes him to be of the line of David, only on account of Joseph who was not his father, and at the time of Jesus's birth only betrothed to the virgin Mary.' I reply, that St. Matthew makes Jesus to be of the line of David, on the account of Joseph, is certain; but how this makes it plain that he could not be of the line David, as descended from the virgin, I can't see; for if Joseph and Mary were both of one house and family, as I think has been already proved, then St. Matthew's making Jesus to be of the line of David, on the account of Joseph, who was the reputed father of Jesus, and was betrothed to his real mother Mary, makes him also to be of the same line, as descended from her. I perceive that this author thinks it to be an extraordinary method of proceeding in St. Matthew, in tracing the genealogy of Jesus down to Joseph, and not to Mary, if Jesus had been of the line of David by her, which I think need not seem so, since, as he himself observes, the Jews never reckoned families by females; for it is a common maxim with them † מִשְׁפַּחַת אִם לֹא מִשְׁפַּחַת Matris familia, non familia, and therefore the genealogy of Jesus is reckoned not † Juchifur fol. 55.
M by Mary, but by Joseph, to whom she was espoused; besides, Joseph was the reputed father of Jesus, the Jews knew no other, and had Joseph been of any other family than that of David, they would have rejected Jesus on that very score; therefore it need not be wondered that St. Matthew, in order to remove this stumbling block out of their way, gives us the genealogy of Jesus by Joseph; and it deserves to be observed, that it is not so much the design of St. Matthew to give us the natural descent of Jesus as St. Luke does, but to shew us the royal line of Jesus, and that being the legal heir of Joseph, as he certainly was, being born of his wife, and that not in adultery, whilst he himself was living, had an undoubted right to the crown and throne of David. For if a child begotten of a woman, after the death of her husband, by his next brother, was, according to the law, in Deut. xxv. to be accounted the son and rightful heir and successor of the deceased; much more might Jesus, who was born of the wife of Joseph whilst he was living, and that not begotten by another man, be accounted the son of Joseph, of the same house and family with him, nay appear to be his rightful heir and successor. So that from the whole, there appears to be a great deal of reason why St. Matthew took such a method, notwithstanding Jesus was of the line of David, as descended from the virgin Mary; nor should this seem to be an extraordinary method of proceeding in him, seeing it was so very agreeable to the laws, customs, and usages of the Jews. 3dly, For the very same reason the Messiah is called David in many places of scripture, as in Jer. xxx. 9. Ezek. xxxiv. 23, 24. and xxxvii. 24, n Kimchi in Jer. xxx. 9. Ezek. xxxiv. 23. and xxxvii. 24. Targum & Aben-Ezra in Hof. iii. 5. & Miclol Yophi in Pl. cxliv. 14. & R. Abendana not. in Miclol Yophi in 1 Kin. xi. 59. & Hagg. ii. 23.
25.
25. Hof. iii. 5. in all which n the Jews themselves acknowledge the Messiah is intended; and good reason there is for it, for they can never be understood of David himself, these prophecies being given out a great many years after his death; neither can they agree with any so well as with the Messiah, who was to be of his posterity, and therefore bears his name, which is no unusual thing for children to do; besides, the context of these several prophecies, and the man if it scope of them, determine them to belong to him. Moreover, David was an eminent type so the Messiah, and that in many respects, as in the meanness of his descent, the comeliness of his person, his wisdom and prudence, his courage and valour, in his holiness, and the extraordinary gifts of the spirit, with which he was endued, as also in his kingly office, and in the battels which he fought, as well as in the conquests which he obtained, and therefore the Messiah might well bear his name; and no wonder it is, that David should so often speak of the Messiah in his own person, and that many things which are spoken of David may very aptly be applied to him. Now o of this man's seed hath God, according to his promise, raised unto Israel a Saviour, Jesus. o Acts xiii. 23.
M 3
CHAP.