10. We may add hereunto what is recorded concerning the adorn- ing of this house. Not to mention the pillars of brass, with their chapiters, whose magnificence was wonderful, and workmanship inimitable; the molten sea with the oxen, and the like ornaments innumerable: if we do but consider that the whole house, upon the vaulting and ceiling with cedar, was overlaid with pure beaten gold, how glorious must it needs be rendered to the thoughts of every man who remembers the greatness of the structure! In espe- cial, those utensils of the sanctuary, the ark, oracle, mercy-seat, and cherubims, that represented the presence of God, what tongue can represent their beauty and glory! In the second house there was little of all these; and for the things of most cost and charge, nothing at all. Nor did the riches of this house consist only in the solid parts of the fabric, but in those vast treasures of silver and gold, with other precious things, which, being dedicated to the service of God, were laid up therein; for besides what was consecrated by him- self and his princes, Solomon brought in all the things which David his father had dedicated, 2 Chron. v. 1, and put them among the treasures of the house of God. And although I do not think with some, that the whole sums of money before mentioned were herein included, because it was dedicated by David, for so also was his brass, and iron, and timber,—it is all to be expended about or used in the building of the house itself,—yet I cannot but judge that those treasures were exceeding great, and such as the poverty and confusion of the people under the second temple never allowed them to do any thing that was answerable unto it.
11. Lastly, The glory of the worship of this temple consummated its beauty. Now, this was principally founded on the glorious en-
SECT. 10-12. ] THE MESSIAH TO BE COME. 291
trance of the 13’, or “ divine presence,” into it, upon its consecra- tion by the prayer of Solomon. Hereof God gave a double pledge :— First, The falling down of the fire from heaven to consume the first offerings, and to leave a fire to be kept alive perpetually upon the altar,—a type of the effectual operation of the Holy Ghost, making all our sacrifices acceptable to God; and this the Jews expressly confess to have been wanting in the second temple, 2 Chron. vii. 1. Secondly, The glory of the Lord, as a cloud, filling the whole house, and resting upon it, verses 2, 38. This foundation being laid, and attended with a sacrifice of many thousands of cattle, the whole worship was gloriously carried on, according to the institution re- vealed unto David by the Spirit of God. And the better to enable them to a right performance hereof, some of the chief ministers, as Heman, Ethan, and Jeduthun, were themselves inspired with the Spirit of prophecy. So that, plainly, here we had the utmost glory that a worldly sanctuary and carnal ordinances could extend unto.
12. Having taken this brief view of the glory of Solomon’s temple, we may now inquire after what that “glory” was which was promised to this second house, concerning which the prophet affirms expressly that it shall excel all the glory which on any account belonged unto the first. And, FIRST, we shall consider the apprehension of the Jews in this matter:—First, Some of them plainly insinuate that this whole promise was conditional, and depended upon the obedience of the people ; wherein they failing, it is no wonder if the promise was never accomplished, Thus Abarbanel would have the prophet speak to them: ANNA Nows oAwyD ‘aN ox ;—“ Tf your works be right in the observation of the law.” And to this end Kimchi, after Aben Ezra, giveth us a new conaection of the words; for that expression, Hag. i 4, “ Be strong, all ye people of the land, #3,” “and work,” he carries on to the beginning of the next verse, NN INNT P’D|N DY PAT wyd wy DONS TAS ON NID Ws IIT AS Wyn on mn In ;—“* And work:’ it coheres in sense with the following verse, or this word, ‘ If ye do the work that I covenanted with you;’” and so leaps over those words in the end of verse 4, and whereon the whole fifth verse doth evidently depend, “ For I am with you, saith the Lorp of hosts.” And these __ following words, “So my Spirit remaineth among you,” he inter- prets for a promise depending upon the same condition, “If ye do the word that I covenanted with you;” that is, observe the law: APDt 1O!2 ANDI APO|D eIPA MN APo|D ANA wy Ndr wwENw ons day rondo) ;—“ But after they sinned, and observed not the law, the Holy Ghost and prophecy ceased from amongst them, in the days of Zechariah and Malachi.” And to the same purpose Abarbanel: DTPA OMIA INwA ANNI AYDwn ;—“ The glorious Presence, pro- phecy, and the rest of the holy things that were then wanting, should
292 OTHER TESTIMONIES PROVING ~ [EXERC. XIII.
return unto them, if their ways were right and good.” And in this fancy they all agree.
13. But this wresting of the text is evident. There is no condi- tion intimated in the words, but rather the contrary; God promising to be with them, as he was in the days of their coming out of the land of Egypt, wherein the work that he wrought for them depended not on their obedience, but was a mere effect of his own faithfulness, as he often declares. And these words, 033iN2 N72 "7, “And my Spirit standing” (“abiding” or “remaining”) “ in the midst of you” (“among you”), is no promise of any thing that was future, but a declaration of the presence of God by his Spirit then amongst them, to carry them through all difficulties and discouragements that they had met withal. And this is evident from the inference that is made thereon, INTAOS, “Fear ye not;” for as the presence of God with them, by his Spirit and power, was their great encouragement, so a promise of any thing that was future was not suited unto that purpose. And hence the Targum of Jonathan, supposing the Spirit of prophecy to be in- tended, referreth the words to the prophets that were then amongst them, who instructed them in the will of God. But by the “Spirit,” nothing is there intended but the efficacious working of the provi- dence of God in their protection, as it is explained, Zech. iv. 6, “ Not by might, nor by power, but by my Spirit, saith the LorD of hosts;” and the trajection of the words invented by Kimchi is a bold cor- ruption of the text, and contrary to the whole design of the pro- phet’s message to the people. His business was, to encourage them to go on with the building of the temple. To this end he bids them be strong and do their work. nin aan wy, saith Rabbi Levi;—“ Work on this building;” carry on this fabric. 1p), saith Jonathan ;—“Fall to your labour.’ And thereunto he adds the encouragement from the presence of God, who was powerfully present with them by his Spirit, as in the days that he brought them out of the land of Egypt.