And this plainly is evinced from the comparison that God makes between the work here promised and that which he wrought when he covenanted with the people upon their coming up out of Egypt. Concerning the work which God will thus do “ once more,” it is said to be bYP TY, “a little while;” that is, ere it be accomplished. It is not the nature or quality of the work, but the season or time wherein it shall be wrought, that is denoted in these words. In that sense is DY) often used in the Scripture, as we prove elsewhere; as the same work, Mal. iii. 1, is promised to be done D8N5, “suddenly,” speedily. It is, then, foretold that it should be but alittle space of time before this work should be wrought; and hence Abarbanel would prove that it cannot respect the coming of our Messiah, which was about four hundred years after. But this season is not called “a little while” absolutely, but with respect unto the former duration of the people or church of the Jews; either from the calling of Abraham or the giving of the law by Moses. And this space of four hundred years is but “a little” in comparison thereof; and is so termed to stir up believers unto a continual expectation of it and desire after it, it being now nearer unto them than unto their forefathers, who beheld the time of its performance a very great way of. And this also serves for the conviction of the Jews; for whereas their fore- fathers of old did confess, and themselves at present cannot with any modesty deny, but that the Messiah is here intended, whom they suppose not yet to be come, how can this space of time from the days of Haggai in any sense be called “a little while,’ seeing it far exceeds all the space of time that went before from the call of Abraham, which is the first epoch of their privilege and claim ?
24. The last circumstance contributing light. unto our interpreta- tion of this place is taken from the event, or the coming of “the desire of all nations,” and the glory of the second house ensuing thereon, in these words: Di7¥ JAN 7D Dipiaa;—« And in this place I will give peace, saith the LorD of hosts.” From these words Abarbanel seeks to overthrow our exposition. “ By ‘this place,’” saith he, “is intended
SECT. 24. ] THE MESSIAH TO BE COME. S01
Jerusalem.” Well, let that be granted, what will thence ensue? Why, saith he, adv oby mn sd onwn shaw own mn;—“ Behold, from the day that the Messiah was born, there was no peace in Jerusalem, but wars, destruction, and desolation.” We say, then, that by “peace” here must be understood either outward, temporal, worldly peace, or spiritual peace between God and man, between Jews and Gentiles in their joint communion in the same worship of God. If they say the former was intended, I desire to know when this promise was accomplished under the second temple? Before the days of the Asmonzans, the whole people were in perfect bondage and slavery, first to the Persians, then to the Grecians; and bondage is not “peace, especially in the Hebrew dialect, wherein that word de- notes an affluence of all good things. The rule of the Asmonzans was wholly spent in bloody wars and intestine divisions. Their power issued in the dominion of the Romans, and their vassals the Herodians. What signal peace they had in those days they may learn from their own Joseph Ben Gorion. To say, then, that. this was the peace intended, is to say indirectly that God promised what he never performed; which is fit only for these men to do.
Besides, though God promised to give this peace af Jerusalem, that is, amongst the Jews, yet he promised not to give it only to - Jerusalem, unto the Jews, but to all nations also, whom he would shake and stir up, to bring in this glory. Now what pretence of peace had the Jews under the second temple, wherein all nations were concerned? I suppose they will not say they had any. More- over, the peace promised was that which was to be brought in by the Messiah. This Abarbanel grants, and thence seeks to strengthen his objection; for saith, he, “ Then we shall have peace, rule, and dominion, according to the manifold promises given us unto that purpose.” I answer, Those promises are of two sorts. Some express spiritual things allegorically, by words literally signifying things out- ward; and they are all of them fulfilled in and unto them that do believe: others of them, that really intend outward peace and glory, are made concerning them, to be fulfilled, not when the Messiah comes to them, but when they shall come to the Messiah. At his coming unto them, they rejected him, and he rejected them; but when their blindness shall be taken away, and they shall return unto the Lord, all these promises shall have a blessed accomplishment amongst them. But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin, that was the cause of their separation, distance, and enmity, This, then, is the “peace’’ here promised. This God gave at Jerusalem, whilst the second temple was standing: for “ He is our peace, who bath made both one, and hath broken down the middle wall of par-