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12. Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord.

12. Et audivit Zerubbabel, filius Sealtiel, et Jehoasua, filius Jehosadak, sacerdos magnus, et omnes reliquiae populi vocem Iehovae Dei sui, et ad verba Chaggai Prophetae; quemadmodum miserat ipsum Iehova Deus eorum; et timuerunt populus a conspectu Iehovae.

The Prophet here declares that his message had not been without fruit, for shortly after the whole people prepared themselves for the work. And he names both Zerubbabel and Joshua; for it behaved them to lead the way, and, as it were, to extend a hand to others. For, had there been no leaders, no one of the common people would have pointed out the way to the rest. We know what usually happens when a word is addressed indiscriminately to all the people: they wait for one another. But when Joshua and Zerubbabel attended to the commands of the Prophet, the others followed them: for they were dominant, not only in power, but also in authority, so that they induced the people willingly to do their duty. One was the governor of the people, the other was the high priest; but the honesty and faithfulness of both were well known, so that the people spontaneously followed their example.

And this passage teaches us that though God invites all to his service, yet as any one excels in honor or in other respects, so the more promptly he ought to undertake what is proposed by the authority of God. Our Prophet, no doubt, meant to point out this due order of things, by saying, that he was heard first by Zerubbabel and Joshua, and then by the whole people.

But as all had not returned from exile, but a small portion, compared with that great number, which, we know, had not availed themselves of the kindness allowed them—this is the reason why the Prophet does not simply name the people, but the remnant of the people, s'ryt hm, sharit eom. As also the gift of prophecy had been for a long time more rare, and few appeared among the people who had any decided evidence of their call, such as Samuel, Isaiah, David, and others possessed, the Prophet, for this reason, does here more carefully commend and honor his own office: he says that the people attended to the voice of Jehovah —How? By attending, he says, to the words of Haggai the Prophet, inasmuch as Jehovah their God had sent him. He might have said more shortly that his labor had not been without fruit; but he used this circuitous mode of speaking, that he might confirm his own call; and he did this designedly, because the people had for a long time been without the opportunity of hearing God's Prophets, for there were none among them.

But Haggai says nothing here but what belongs in common to all teachers in the Church: for we know that men are not sent by divine authority to speak that God himself may be silent. As then the ministers of the word derogate nothing from the authority of God, it follows that none except the only true God ought to be heard. It is not then a peculiar expression, which is to be restricted to one man, when God is said to have spoken by the mouth of Haggai; for he thus declared that he was God's true and authorised Prophet. We may therefore gather from these words, that the Church is not to be ruled by the outward preaching of the word, as though God had substituted men in his own place, and thus divested himself of his own office, but that he only speaks by their mouth. And this is the import of these words, The people attended to the voice of Jehovah their God, and to the words of Haggai the Prophet. For the word of God is not distinguished from the words of the Prophet, as though the Prophet had added anything of his own. Haggai then ascribed these words to himself, not that he devised anything himself, so as to corrupt the pure doctrine which had been delivered to him by God, but that he only distinguished between God, the author of the doctrine, and his minister, as when it is said,

"The sword of God and of Gideon," (Judges 7:20,) and also,

"The people believed God and Moses his servant." (Exodus 14:31.)

nothing is ascribed to Moses or to Gideon apart from God; but God himself is placed in the highest honor, and then Moses and Gideon are joined to him. In the same sense do the Apostles write, when they say, that "it had pleased the Holy spirit" and themselves. (Acts 15:22.)

And hence it is evident how foolish and ridiculous are the Papists, who hence conclude that it is lawful for men to add their own inventions to the word of God. For the Apostles, they say, not only alleged the authority of the Holy Spirit, but also say, that it seemed good to themselves. God then does not so claim, they say, all things for himself, as not to leave some things to the decision of his Church, as though indeed the Apostles meant something different from what our Prophet means here; that is, that they truly and faithfully delivered what they had received from the spirit of God.

It is therefore a mode of speaking which ought to be carefully marked, when we hear, that the voice of God and the words of Haggai were reverently attended to by the people.—Why? Inasmuch, he says, as God had sent him; as though he had said, that God was heard when he spoke by the mouth of man. And this is also worthy of being noticed, because many fanatics boast, that they allow regard to the word of the Lord, but are unwilling to give credit to men, as that would be even preposterous; and they pretend, that in this way what belongs to the only true God is transferred to creatures. But the Holy Spirit most easily reconciles these two things—that the voice of God is heard when the people embrace what they hear from the mouth of a Prophet. Why so? because it pleases God thus to try the obedience of our faith, while he commits to man this office. For if the Lord was pleased to speak himself, then justly might men be neglected: but as he has chosen this mode, whosoever reject God's Prophets, clearly show that they despise God himself. There is no need of inquiring here, why it is that we ought to obey the word preached or the external voice of men, rather than revelations; it is enough for us to know that this is the will of God. When therefore he sends Prophets to us, we ought unquestionably to receive what they bring.

And Haggai says also expressly, that he was sent by the God of Israel; as though he had said, that the people had testified their true piety when they acknowledged God's Prophet in his legitimate vocation. For he who clamorously objects, and says that he knows not whether it pleases God or not to send forth men to announce his word, shows himself to be wholly alienated from God: for it ought to be sufficiently evident to us that this is one of our first principles.

He afterwards adds, that the people feared before Jehovah¹ Haggai confirms here the same truth—that the people received not what they heard from the mouth of mortal man, otherwise than if the majesty of God had openly appeared. For there was no ocular view of God given; but the message of the Prophet obtained as much power as though God had descended from heaven, and had given manifest tokens of his presence. We may then conclude from these words, that the glory of God so shines in his word, that we ought to be so much affected by it, whenever he speaks by his servants, as though he were nigh to us, face to face, as the Scripture says in another place. It now follows—

13. Then spake Haggai the Lord's messenger in the LORD'S message unto the people, saying, I am with you, saith the Lord

13. Et dicit Chaggai, legatus Iehovae in legatione Iehovae, dicendo (vel, dicens) populo, Ego vobiscum sum, dicit Iehova.

14. And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the Lord of hosts, their God,

14. Et excitavit Iehova spiritum Zerubbabel, filli Sealtiel, ducis Jehudah, et spiritum Jehosuae, filii Jehozadak, sacerdotis magni, et spiritum omnium reliquiarum (hoc est, totius residuae multitudinis) populi; et venerunt et fecerunt opus in templo (in domo, ad verbum) Iehovae exercituum Dei sui.

The Prophet tells us here, that he had again roused the leaders as well as the common people; for except God frequently repeats his exhortations, our alacrity relaxes. Though then they had all attended to God's command, it was yet necessary that they should be strengthened by a new promise: for men can be encouraged, and their indifference can be corrected, by no other means, to such a degree, as when God offers and promises his help. This, then, was the way in which they were now encouraged, I am with you. And experience sufficiently shows, that we never really and from the heart obey, except when we rely on his promises and hope for a happy success. For were God only to call us to our work, and were our hope doubtful, all our zeal would doubtless die away. We cannot then devote our services to God, except he supports and encourages us by promises. We also see, that it is not enough that God should speak once, and that we should once receive his word, but there is need that he should rouse us again and again; for the greatest ardor grows cold when no goads are applied.

And the Prophet makes known again his vocation, for he says, that he spake in the message of Jehovah, for he was his messenger. The word ml'k, malak, means a messenger; and as angels are called ml'kym, melakim, some foolish men have thought that Haggai was one of the celestial angels, clothed with the form of man: but this is a most frivolous conjecture; for priests, we know, are honored with this title in the second chapter of Malachi, Malachi 2:1, and God in many other places calls his Prophets messengers or ambassadors. There is, therefore, no doubt but that Haggai meant simply to testify, that he brought forward nothing presumptuously, but was a faithful dispenser of the word; for he knew that he was sent by God; and that he might attain attention, he was able justly to testify that his message came from heaven.

Hence he says, that he spake as a messenger of Jehovah in the message of Jehovah; that is, he spoke according to his calling, and not as a private individual, but as one who derived his authority from heaven, and could call to order the whole people; for he was to give way neither to the chief priest nor to Zerubbabel the ruler of the people, inasmuch as he was superior to them on this account, because he had a message which had been committed to him by God.² We now then understand the design of the Prophet.

And we hence learn that there is no dignity which exempts us from obedience common to all, when God's word is addressed to us. Doubtless Joshua the high priest was superior to all the rest in matters of religion, and he was the chief angel or messenger of the God of hosts; and yet he refused not to submit himself to God's Prophet, for he understood that he was in a special manner appointed by God to this office. Zerubbabel, the governor of the people, followed also his example. Let us, then, know that God's word is proclaimed under this condition, that no eminence, either in honor or in dignity, exempts us, as it were, by a sort of privilege, from the obligation of receiving it.

The Prophet at length adds, that the people hastened quickly to the work, because God had given encouragement to them all. He had lately spoken of the fruit of his doctrine; but he now declares that his voice had not so penetrated into the hearts of all, as though it had been of itself efficacious, but that it had been connected with the hidden influence of the Spirit.

And this passage is remarkable; for the Prophet includes both these things—that God allows not his word to be useless or unfruitful—and yet that this proceeds not from the diligence of men, but from the hidden power of the Spirit. The Prophet, then, did not fail in his efforts; for his labor was not in vain, but brought forth fruit. At the same time, that that saying might remain true,

He who plants and he who waters is nothing,' (1 Corinthians 3:7,) he says, that the Israelites were ready for the work, because the Lord roused them; Jehovah, he says, stirred up the spirit of Zerubbabel, the spirit of Joshua, and of the whole people. It is not right to restrict the influence of the Spirit to one thing only, as some do, who imagine that the Israelites were confirmed in their good resolution, as they say, having before spontaneously obeyed the word of God. These separate, without reason, what ought to be read in the Prophet as connected together. For God roused the spirit of Zerubbabel and of the whole people; and hence it was that they received the message of the Prophet, and were attentive to his words. Foolishly, then, do they imagine that the Israelites were led by their own free-will to obey the word of God, and then that some aid of the Holy Spirit followed, to make them firmly to persevere in their course. But the Prophet declared, in the first place, that his message was respectfully received by the people; and now he explains how it was, even because God had touched the hearts of the whole people.³

And we ought to notice the expression, when it is said that the spirit of Zerubbabel and of all the people was stirred up. For much sloth, we know, prevailed, especially among the multitude. But as to Zerubbabel and Joshua, they were, as we have said, already willing, but delayed until the coldness under which they labored was reproved. But the Prophet here simply means, that they became thus obedient through the hidden impulse of God, and also that they were made firm in their purpose. God does not form new souls in us, when he draws us to his service; but changes what is wrong in us: for we should never be attentive to his word, were he not to open our ears; and there would be no inclination to obey, were he not to turn our hearts; in a word, both will and effort would immediately fail in us, were he not to add his gift of perseverance. Let us, then, know that Haggai's labors produced fruits, because the Lord effectually touched the hearts of the people; for we indeed know that it is his special gift, that the elect are made disciples, according to that declaration,

No one comes to me, except my Father draw him.' (John 6:44.)

It is therefore said that they came and did the work in the house of Jehovah

We may also hence learn, that no one is fit to offer sacrifices to God, or to do any other service, but he who has been moulded by the hidden operation of the Spirit. Willingly, indeed, we offer ourselves and our all to God, and build his temple; but whence is this voluntary action, except that the Lord subdues us, and thus renders us teachable and obedient? It is afterwards added—

15. In the four and twentieth day of the sixth month, in the second year of Darius the king.

15. In die vicesimo quarto mensis sexti, anno secundo Darii regis.

The Prophet mentions even the time when they commenced the building of the temple. Three-and-twenty days interposed between the first message and the beginning of the work. It hence appears how ignorant he was who divided the chapters, having begun the second chapter at this verse, where the Prophet shows, as it were by his finger, how much was the distance between the day in which he began to exhort the people, and the success of which he speaks. He then simply tells us here when the Temple began to be built—that is, in the second year of Darius the king, and in the twenty-fourth day of the sixth month. He had previously said that a message was given to him in the second year of Darius the king, and in the sixth month, and on the first day. Then from that day to the twenty-fourth the people delayed; not that they disregarded the command of the Prophet, but because it was not so easy a thing to persuade them all, that they might unanimously undertake the work. Though then the promptitude of the people is commended, we must yet observe that there was some mixture of weakness; for the effect of the doctrine did not appear till the twenty-fourth day.⁴ It afterwards follows—

1. In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying,

1. In septimo et vicesimo uno mensis (hoc est, septimo mense, vicesima prima die mensis) fuit sermo Iehovae in manu Chaggai Prophetae, dicendo.

2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,

2. Dic nunc ad Zerubbabel, filium Sealtiel, ducem Jehudah, et ad Jehosuah, filium Jehosadak, sacerdotem magnum, et ad reliquias populi, dicendo.

3. Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?

3. Quis in vobis superstes (vel, residuus, ad verbum) qui viderit domum hanc in gloria sua priore, et quam vos videtis hanc nunc, annon prae illa sicut nihilum in oculis vestris?

4. Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the Lord, and work: for I am with you, saith the Lord of hosts:

4. Et nunc (vel, nunc tamen) fortis sis Zerubbabel, dicit Iehova, et fortis sis Jehosuah, fili Jehosadak, sacerdos magne, et fortis sis omnis populus terrae, dicit Iehova, et operamini, quia ego vobiscum, dicit Iehovah exercituum,

5. According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.

5. Secundum verbum quod pepigi vobiscum dum egressi estis ex Egypto; et spiritus meus stabit (vel, perseverabit) in medio vestri, ne timeatis.

The Prophet now states another reason why he had been sent by God, in order that he might obviate a temptation which might have hindered the work that was begun. We have seen that they were all stirred up by the celestial spirit to undertake the building of the Temple. But as Satan, by his many arts, attempts to turn back the godly from their course, so he had devised a reason by which the desire of the people might have been checked. Inasmuch as the old people, who had seen the splendor of the former temple, considered this temple no better than a cottage, all their zeal evaporated; for, as we have said, without a promise there will continue in men no ardor, no perseverance. Now we know what had been predicted by Ezekiel, and what all the other Prophets had testified, especially Isaiah, who had spoken highly of the excellency of the Church, and shown that it was to be superior to its ancient state. (Isaiah 33:21.) Besides, Ezekiel describes the form of the Temple, and states its dimensions. (Ezekiel 41:1.) As then the faithful had learnt from these prophecies that the new Temple would be more splendid than the ancient, they were in danger, not only of becoming cold in the business, but also of being wholly discouraged, when they perceived that the new Temple in no respect reached the excellency and grandeur of the ancient Temple. And these things are described at large by Josephus.

But we may easily conclude, from the words of the Prophet, that there was then a danger lest they should lay aside the work they had begun, except they were encouraged by a new exhortation. And he says that this happened in the seventh month, and on the first day of the month.

Here arises a question, How was it that they so soon compared the new with the old building. Seven or eight days had passed since the work was begun: nothing, doubtless, could have been then constructed, which might have afforded a ground of comparison. It seems then strange, that the Prophet had been so soon sent to them. An answer to this will be easily found, if we bear in mind, that what I have stated at the beginning of the first chapter, that the foundations of the Temple had been previously laid, but that there had been a long interruption: for the people had turned to their own private concerns, and all had become so devoted to their own advantages, that they neglected the building of the Temple. For it is wholly a false notion, that the people had returned from exile before the appointed time, and it has been sufficiently refuted by clear proofs; for scripture expressly declares, that both Cyrus and Darius had been led by a divine impulse to allow the return of the people. Hence, when the Jews returned to their country, they immediately began to build the Temple; but afterwards, as I have said, either avarice, or too anxious a desire for their own private benefit, laid hold on their minds. As then the building of the Temple had been for some time neglected, they were again encouraged, as our Prophet has shown to us. They had now hardly applied their hands to the work, when, through the artifice of Satan, such suggestions as these crept in—"What are ye doing, ye miserable men! Ye wish to build a Temple to your God; but what sort of Temple will it be? Certainly it will not be that which all the Prophets have celebrated. For what do we read in Isaiah, Jeremiah, and Ezekiel? Have not all these testified that the Temple which would be rebuilt after our return from Babylonian exile would be more splendid than the other? But we now build a shed. Surely this is done without authority. We do not then fight under the guidance of God; and it would be better for us to leave off the work; for our service cannot be approved of God, except it be founded on his Word. And we see how far this Temple comes short of what God has promised."

We now hence learn, that it was not without reason that Haggai was sent on the eighth day to recover the people from their indifference. And hence also we may learn how necessary it is for us to be constantly stimulated; for Satan can easily find out a thousand impediments, by which he may turn us aside from the right course, except God often repeats his exhortations to keep us awake. Eight days only have elapsed, and the people would have ceased from their work, had not Haggai been sent to encourage them again.

Now the cause of this cessation, which the Prophet designed to obviate and to remove, ought to be especially noticed. The people had before ceased to work, because they were immoderately devoted to their own interest, which was a proof of base ingratitude and of profane impiety: for those who had no care for building the Temple were most ungrateful to God; and then their impiety was intolerable, inasmuch as they sought boarded houses to dwell in, being not content with decent houses without having them adorned, while the Temple was left, as it were, a wilderness. But the cause was different, when Haggai was sent the second time; for their indifference then arose from a good principle and a genuine feeling of religion. But we hence see what a subtle contriver Satan is, who not only draws us away openly from God's service, but insinuates himself in a clandestine manner, so as to turn us aside, under the cover of zeal, from the course of our vocation. How was it that the people became negligent after they had begun the work? even because it grieved the old men to see the glory of the second, so far inferior to the first Temple. For though the people animated themselves by the sound of trumpets, yet the old among them drowned the sound by their lamentations. Whence was this? even because they saw, as I have said, that this Temple was in no way equal to the ancient one; and hence they thought that God was not as yet reconciled to them. Had they said, that so great an expense was not necessary, that God did not require much money to be laid out, their impiety should have been openly manifested; but when they especially wished that the splendor of the Temple would be such, as might surely prove that the restoration of the Church was come, such as had been promised by all the Prophets, we doubtless perceive their pious feeling.

But we are thus reminded, that we ought always to beware of the intrigues of Satan, when they appear under the cover of truth. When, therefore, our minds are disposed to piety, Satan is ever to be feared, lest he should stealthily suggest to us what may turn us aside from our duty; for we see that some leave the Church because they require in it the highest perfection. They are indignant at vices which they deem intolerable, when they cannot be corrected: and thus, under the pretext of zeal, they separate themselves and seek to form for themselves a new world, in which there is to be a perfect Church; and they lay hold on those passages in which the Holy Spirit recommends purity to the Church, as when Paul says, that it was purchased by Christ, that it might be without spot or wrinkle. As then these are inflamed with a zeal so rigid that they depart from God himself and violate the unity of the Church; so also there are many proud men who despise the Church of God, because it shines not forth among them in great pomp; and they think that God does not dwell in the midst of us, because we are obscure and of no great importance, and also because they regard our few number with contempt.

In all these there is some appearance of piety. How so? Because they would have God to be reverenced, so that they would have the whole world to be filled with the fear of his majesty; or they would have much wealth to be gathered, so that sumptuous offerings might be made. But, as I have already said, Satan thus cunningly insinuates himself; and hence we ought to fear his intrigues, lest, under plausible pretences, he should dazzle our eyes. But the best way of caution is to regard what God commands, and so to rely on his promises as to proceed steadily in our course, though the accomplishment of the promises does not immediately correspond with our desires; for God designedly keeps us in suspense in order to try our faith. Though then he may not as yet fulfill what he has promised, let it yet be our course to attempt nothing rashly, while we are obeying his command. It will then be our chief wisdom, by which we may escape all the crafts of Satan, simply to obey God's word, and to exercise our hope so as patiently to wait the seasonable time, when he will fulfill what he now promises.

Grant, Almighty God, that as we are not only alienated in mind from thee, but also often relapse after having been once stirred up by thee, either into perverseness, or into our own vanity, or are led astray by various things, so that nothing is more difficult than to pursue our course until we reach the end of our race,—O grant that we may not confide in our own strength, nor claim for ourselves more than what is right, but, with our hearts raised above, depend on thee alone, and constantly call on thee to supply us with new strength, and so to confirm us that we may persevere to the end in the discharge of our duty, until we shall at length attain the true and perfect form of that temple which thou commandest us to build, in which thy perfect glory shines forth, and into which we are to be transformed by Christ our Lord. Amen.

The Prophet, after having declared why it was necessary to add new stimulants, now exhorts Zerubbabel and Joshua, and also the people, to be courageous, and thus to proceed with the work. And he again repeats what he had said, that the Lord was with them; I am with you, he says. Now this one thing is enough for us, that is, when God declares that he is with us; for his aid, we know, is stronger than the whole world, however Satan may on every side attempt to resist us.

He also adds, that his Spirit would be in the midst of them; and then he says, that there was no reason for them to fear. By his Spirit God means the power by which he strengthened their minds, that they might not give way to their trials, or, that fear might not hinder them. And what is particular is joined to what is general; for God is present with his own in various ways: but he especially shows, that he is present when, by his Spirit, he confirms weak minds. He then bids them all to be of a courageous mind. This is one thing. But he also shows whence this courage proceeded; for he sustained them by his Spirit when they were growing faint, or when they were not able to resist fears. The Prophet reminds them by these words, that courage was to be sought from God.

We hence learn that what belongs to our calling and duty is not required from us as though we were able to perform everything; but when the Lord, according to his own right, commands, he offers the help of his Spirit; and thus we ought to connect the promise of grace with the precept, of which foolish men take no notice, who deduce free will from what is commanded: for they thus reason—that it is in vain to require from us what is above our ability, and that as God requires us to form our life according to the rule of the highest perfection, it is therefore in our power to perform the highest justice. But the Prophet here, in the first place, exhorts Joshua and Zerubbabel, and the whole people, to be courageous, and then, he immediately adds, that the Spirit of God would be in the midst of them; as though he had said, that there was no reason for them to despond, though they had not sufficient strength in themselves; for courage was to be sought from the Spirit of God, who would dwell among them. In short, the Prophet teaches us that the faithful are so to strive as not to arrogate anything to themselves, but to offer themselves to be ruled by the Lord, that he may supply them with weapons as well as with strength, and thus conquer in them; for though the victory is ascribed to us it is yet certain that God conquers in us.

He then adds, According to the word; for so I render the particle 't, at⁵ They who think that the Jews are here reminded that it was their duty to obey God, and purely to serve him, and truly to keep his law, according to what he had commanded them when he brought them out of the land of Egypt, far depart from the design of the Prophet; for the Prophet pursues the same subject; and in the latter clause he confirms what I have just mentioned—that the Spirit of God would be in the midst of them. He therefore shows that he promises nothing new, but what God had formerly engaged to give to their fathers. If any one prefers taking the particle 't, at in an explicative sense, I do not object; for the meaning would be the same—that this is the word which he had promised. The object of the Prophet is by no means doubtful; for he means to teach us that God is faithful and constant in his promises, and that the Jews would find this to be the case, for he would perform what he had formerly promised to their fathers. The word, he says, which I had covenanted with you when I brought you out of Egypt. For the Prophets were wont to remind the faithful of the ancient covenant, that they might gain more credit to their special prophecies. We indeed know that whatever God had promised to the Jews, was founded on their first adoption. When, therefore, the Prophets brought forward the ancient covenant, it was the same as though they led the Jews back to the fountain itself; for the promises, which now and then occurred, were like streams which flowed from the first spring, even their gratuitous covenant.

We now then see why an express mention is made of the ancient compact which God had made with the chosen people at their departure out of Egypt.

It must also be observed, that God became then the Redeemer of his people, in order to be their eternal Father, and thus to be the perpetual guardian of their safety. Hence the design of what the Prophet says is to show that their fathers were not formerly redeemed, that their children might reject God, but that he might continue his favor to his people to the end. But the ultimate issue is to be found in Christ, that is, the full accomplishment; for God does not cease to show kindness in him to his chosen people, but performs much more fully and abundantly what he had previously exhibited under types and shadows. For whatever he conferred on his ancient Church, was, as it were, a prelude of his vast bounty, which was at length made known by the coming of Christ.

We now clearly apprehend what the Prophet meant: For he upbraided the Jews for their stupidity, because they did not consider that their fathers were formerly delivered from Egypt, that God might defend them to the end. Hence he bids them maturely to examine the design and character of the covenant which God made at their departure from Egypt; for he entered into covenant with them, that he might be their Redeemer, and confer on them the fullness of all blessings. Since it is so, he says, the time is now come when God will perform what he then promised to your fathers; and whatever faithfulness ye have hitherto found in God, ought to be applied for this end—that ye may feel assured that ye have been now restored to your country, in order that he might re-establish his Church, and that ye might not continue in that low condition, which now depresses your minds. As then ye ought to look for that fullness of happiness which God formerly promised, either his covenant is void and he unfaithful, or ye ought with cheerfulness and alacrity to proceed with the work. It follows—

6. For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;

6. Quia sit dicit Iehova exercituum, Adhuc unum modicum hoc, et ego commovebo coelos et terram et mare et aridam;

7. 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.

7. Et commovebo omnes gentes, et venient, desiderium omnium gentium; et implebo domum hance gloria, dicit Iehova exercituum.

8. The silver is mine, and the gold is mine, saith the LORD of hosts.

8. Meum argentum, et meum aurum, dicit Iehova exercituum.

9. 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.

9. Major erit gloria domus hujus secundae (posterioris, ad verbum,) quam prioris dicit Iehova exercituum: et in loco hoc dabo pacem, dicit Iehova exercituum.

Here the Prophet expresses more clearly, and confirms more fully, what I have said—that God would in time bring help to the miserable Jews, because he would not disappoint the assurance given to the fathers. This declaration, then, depends on the covenant before mentioned; and hence the causative particle is used, For thus saith Jehovah of hosts, as yet a small one it is, or, yet shortly, I will fill this house with glory. The expression a small thing, most interpreters apply to time. Yet there are those who think the subject itself is denoted. The more received opinion is, that it means a small duration, a short time, because God would soon make a change for the better. "Though then there does not as yet appear the accomplishment of the promises, by which ye have hitherto supported your faith and your hope, yet after a short time God will really prove that he has spoken nothing falsely to you."

There are yet some, as I have said, who think that the matter itself is denoted by the Prophet, even that the Temple did not yet appear in splendor before the eyes of men, a small one it is, that is, Ye see not indeed a building such as that was, before the Assyrians and the Chaldeans took possession of the city; but let not your eyes remain fixed on the appearance of this Temple. Let then this small one as yet pass by; but in a short time this house will be filled with glory

With regard to the main object, it was the Prophet's design to strengthen the minds of the godly, that they might not think that the power of God was inefficient, though he had not as yet performed what they had hoped. In short, they were not to judge by present appearances of what had been previously said of their redemption. We said yesterday that the minds of the godly were heavily depressed, because the Prophets had spoken in high terms of the Temple as well as of the kingdom: the kingdom was as yet nothing; and the temple was more like a shed than what might have been compared in glory with the former Temple. It was hence necessary for the Prophet to meet this objection; and this is the reason why he bids them to overlook the present appearance, and to think of the glory which was yet hidden. As yet, he says, it is a small one; that is, "There is no reason for you to despair, though the grandeur of the Temple does not as yet appear to be so great as you have conceived; but, on the contrary, let your minds pass over to that restoration which is still far distant. As yet then a small one it is; and I will move the heavens and the earth."⁶

In a word, God here bids them to exercise patience, until he should put forth the ineffable power of his hand to restore fully his Church; and this is what is meant by the shaking of the heaven and the earth.

But this is a remarkable passage. The Jews indeed, who are very absurd in everything connected with the kingdom of Christ, pervert what is here said by the Prophet, and even reduce it to nothing. But the Apostle in Hebrews 12:1 reminds us of what God means here. For this passage contains an implied contrast between the law and the gospel, between redemption, just mentioned here, and that which was to be expected, and was at length made known by the coming of Christ. God, then, when he redeemed his people from Egypt, as well as from Babylon, moved the earth: but the Prophet announces here something greater—that God would shake the heaven and the earth. But that the meaning of the Prophet may appear more evident, each sentence must be examined in order.

He says first, this once, shortly. I am inclined to apply this to time, that I may not depart from what is commonly received. But there is no reason for us to contend on the subject, because it makes little or no difference as to the main point. For we have said that what the Prophet had in view was to show that the Jews were not to fix their eyes and their minds on the appearance of the Temple at the time: "Allow," he says, "and give place to hope, because your present state shall not long remain; for the Lord will shake the heaven and the earth; think then of God's power, how great it is; does he not by his providence rule both the earth and the heaven? And he will shake all things above and below, rather than not to restore his Church; he will rather change the appearance of the whole world, than that redemption should not be fully accomplished. Be not then unwilling to be satisfied with these preludes, but know what God's power can do: for though it may be necessary to throw the heaven and the earth into confusions, yet this shall be done, rather than that your enemies should prevent that full restoration, of which the Prophets have so often spoken." But the Apostle very justly says, that the gospel is here set in contrast with the law; for God exhibited his wonderful power, when the law was promulgated on mount Sinai; but a fuller power shone forth at the coming of Christ, for then the heaven, as well as the earth, was shaken. It is not, then, without reason that the Apostle concludes that God speaks now to us from heaven, for his majesty appears more splendid in the gospel than formerly in the law: and hence we are less excusable, if we despise him now speaking in the person of his only begotten Son, and thus speaking to show to us that the whole world is subject to him.

He then adds, I will move all the nations, and they shall come. After having mentioned the heaven and the earth, he now shows that he would arrest the attention of all mortals, so as to turn them according to his will, in any way it may please him: Come, he says, shall all nations—How? because I shall shake them. Here again the Prophet teaches us that men come not to Christ except through the wonderful agency of God. He might have spoken more simply, I will lead all nations, as it is said elsewhere; but his purpose was to express something more, even that the impulse by which God moves his elect to betake themselves to the fold of Christ is supernatural. Shaking seems a forcible act. Lest men, then, should obscure the power of God, by which they are roused that they may obey Christ, and submit to his authority, it is here by the Prophet expressed by this term, in order that they might understand that the Lord does not work in an usual or common manner, when they are thus changed.

But it must be also observed, that men are thus powerfully, and in an extraordinary or supernatural manner influenced, so that they follow spontaneously at the same time. The operation of God is then twofold; for it is first necessary to shake men, that they may unlearn their whole character, that is, that forgetting their former nature, they may willingly receive the yoke of Christ. We indeed know how great is our perverseness, and how unnameable we are, until God subdues us by his Spirit. There is need in such a case of a violent shaking. But we are not forced to obey Christ, as lions and wild beasts are, who indeed yield, but still retain their inward ferocity, and roar, though led in chains and subdued by scourges and beatings. We are not, then, so shaken, that our inward rebellion remains in us; but we are shaken, so that our disposition is changed, and we receive willingly the yoke of Christ. This is the reason why the Prophet says, I will shake all nations, and they shall come; that is, there will be indeed a wonderful conversion, when the nations who previously despised God, and regarded true religion and piety with the utmost hatred, shall habituate themselves to the ruling power of God: and they shall come, because they shall be so drawn by his hidden influence, that the obedience they shall render will be voluntary. We now perceive the meaning of the Prophet.

He afterwards adds, The desire of all nations. This admits of two explanations. The first is, that nations shall come and bring with them everything that is precious, in order to consecrate it to the service of God; for the Hebrews call whatever is valuable a desire; so that under this term they include all riches, honors, pleasures, and everything of this kind. Hence some render the passage thus, I will shake all nations, and come shall the desire of all nations. As there is a change of number; others will have v, beth, or m, mem, to be understood, They shall come with what they desire; that is, the nations shall not come empty, but shall gather all their treasures to be a holy oblation to God. But we may understand what he says of Christ, Come shall the desire of all nations, and I will fill this house with glory. We indeed know that Christ was the expectation of the whole world, according to what is said by Isaiah. And it may be properly said, that when the desire of all nations shall come, that is, when Christ shall be manifested, in whom the wishes of all ought to center, the glory of the second Temple shall then be illustrious; but as it immediately follows, Mine is the silver, and mine is the gold, the more simple meaning is that which I first stated—that the nations would come, bringing with them all their riches, that they might offer themselves and all their possessions as a sacrifice to God.

It is, then, better to read what follows as an explanation, Mine is the silver, mine is the gold, saith Jehovah; that is, "I have not through want of money deferred hitherto the complete building of the Temple; for what can hinder me from amassing gold and silver from all quarters? Should it so please me, I could in a short time build a Temple by all the wealth of the world. Is it not indeed in my power to create mountains of gold and silver, by which I might erect for myself a Temple? Ye hence see that wealth is not wanting to me to build the Temple which I have promised; but the time is not arrived. Therefore they who believe the preceding predictions, ought to wait and to look forward, until the suitable time shall come." This is the import of the passage.⁷

He at length declares that the glory of the second Temple would be greater than that of the first, and that there would be peace in that place. As to the words there is nothing obscure; but we ought especially to attend to what is said.

It must, indeed, be first observed, that what is said here of the future glory of the Temple is to be applied to the excellency of those spiritual blessings which appeared when Christ was revealed, and are still conspicuous to us through faith; for ungodly men are so blind that they see them not. And this we must bear in mind, lest we dream like some gross interpreters, who think that what is here said was in part fulfilled when Herod reconstructed the Temple. For though that was a sumptuous building, yet there is no doubt but that it was an attempt of the Devil to delude the Jews, that they might cease to hope for Christ. Such was also, probably, the craft of Herod. We indeed know that he was only a half-Jew. He professed himself to be one of Abraham's children; but he accommodated his habits, we know, to those of the Jews, oddly for his own advantage. That they might not look for Christ, this delusive and empty spectacle was presented to them, so as almost to astound them. Though this, however, may not have entered into the mind of Herod, it is yet certain that the Devil's design was to present to the Jews this deceptive shade, that they might not raise up their thoughts to look for the coming of Christ, as the time was then near at hand.

God might, indeed, immediately at the beginning have caused a magnificent temple to be built: as he had allowed a return to the people, so he might have given them courage, and supplied them with materials, to render the latter Temple equal or even superior to the Temple of Solomon. But Cyrus prohibited by an edict the Temple to be built so high, and he also made its length somewhat smaller: Why was this done? and why also did Darius do the same, who yet liberally helped the Jews, and spared no expense in building the Temple? How was it that both these kings, though guided by the Spirit of God, did not allow the Temple to be built with the same splendor with which it had been previously erected? This did not happen without the wonderful counsel of God; for we know how gross in their notions the Jews had been, and we see that even the Apostles were entangled in the same error; for they expected that the kingdom of Christ would be no other than an earthly one. Had then this Temple been equally magnificent with the former, and had the kingdom become such as it had been, the Jews would have acquiesced in these outward pomps; so that Christ would have been despised, and God's spiritual favor would have been esteemed as nothing. Since, then, they were so bent on earthly happiness, it was necessary for them to be awakened; and the Lord had regard to their weakness, by not allowing a splendid Temple to be built. But in suffering a counterfeit Temple to be built by Herod, when the manifestation of Christ was nigh, he manifested his vengeance by punishing their ingratitude, rather than his favor; and I call it counterfeit, because its splendor was never approved by God. Though Herod spent great treasures on that building, he yet profaned rather than adorned the Temple. Foolishly, then, do some commemorate what Helena, queen of Adiabenians, had laid out, and think that thus a credit is in some measure secured to this prophecy. But it was on the contrary Satan who attempted to deceive by such impostures and crafts, that he might draw away the minds of the godly from the beauty of the spiritual Temple.

But why does the prophet mention gold and silver? He did this in conformity with what was usual and common; for whenever the Prophets speak of the kingdom of Christ, they delineate or describe its splendor in figurative terms, suitable to their own age. When Isaiah foretells the restoration of the Church, he declares that the Church would be all gold and silver, and whatever glittered with precious stones; and in Isaiah 60:1 he especially sets forth the magnificence of the Temple, as though nations from all parts were to bring for sacrifice all their precious things. But Isaiah speaks figuratively, as all the other Prophets do. So then what we read of gold and of silver ought to be so explained as to be applied mystically to the kingdom of Christ; as we have already observed respecting Malachi 1:11—

They shall offer to me, saith the Lord, pure sacrifices from the rising to the setting of the sun.'

What are these sacrifices? Are heifers yet to be offered, or lambs, or other animals? By no means; but we must regard the spiritual character of the priesthood; for as the gold of which the Prophet now speaks, and the silver, ought to be taken in a spiritual sense; for since Christ has appeared in the world, it is not God's will to be served with gold and silver vessels; so also there is no altar on which victims are to be sacrificed, and no candlestick; in a word, all the symbols of the law have ceased. It hence follows that the Prophet speaks of the spiritual ornaments of the Temple. And thus we perceive how the glory of the second Temple is to be greater than that of the first.

It then follows, that God would give peace in this place; as though he had said that it would be well with the Jews if they only waited patiently for the complete fulfillment of redemption. But it must be observed, that this peace was not so evident to them that they could enjoy it according to the perception of the flesh; but it was that kind of peace of which Paul speaks, and which, he says, exceeds all understanding (Philippians 4:7.) In short, the people could not have comprehended what the Prophet teaches here respecting the future splendor of the Temple, except they leaped over all the obstacles which seemed to obstruct the progress of complete redemption; and so it was ever necessary for them to have recourse to this truth—yet a little while; as though he said that they were patiently to endure while God was exercising their faith: but that the time would come, and that shortly, when the Lord would fill that house with glory that is, when Christ would bring witch him all fullness of glory; for though they were to gather the treasures of a thousand worlds into one mass, such a glory would yet be corruptible; but when God the Father appeared in the person of his own Son, he then glorified indeed his Temple; and his majesty shone forth so much that there was nothing wanting to a complete perfection.

Grant, Almighty God, that since we are by nature extremely prone to superstition, we may carefully consider what is the true and right way of serving thee, such as thou dost desire and approve, even that we offer ourselves spiritually to thee, and seek no other altar but Christ, and relying on no other priest, hope to be acceptable and devoted to thee, that he may imbue us with the Spirit which has been fully poured on him, so that we may from the heart devote ourselves to thee, and thus proceed patiently in our course, that with minds raised upwards we may ever go on towards that glory which is as yet hid under hope, until it shall at length be manifested in due time, when thine only-begotten Son shall appear with the elect angels for our final redemption. Amen.