성경 주석서

In the seventh [month], in the one and twentieth [day] of the month, came the word of the LORD by the prophet Haggai, saying,

In the seventh month, in the one and twentieth day of the month — This is the preface to the fourth sermon, as some reckon it; noting the exact time when it was delivered. See Trapp on " Haggai 1:1 " See Trapp on " Haggai 1:15 "

Came the word of the Lord — This he often inculcateth, to set forth the truth of his calling, and validity of his commission. See Trapp on " Haggai 1:5 "

By the prophet Haggai — Heb. by the hand of the prophet. See Trapp on " Haggai 1:1 "

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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,

Speak now to Zerubbabel, … — The better to hearten them on in the work, the prophet is sent again to them, with a like message as before. Note here, 1. That there are none so forward for God and his work but may stand in need of continual quickening; there being more snares and backbiting earth than there are stars in heaven; and the good gift of God having so much need of righting up; for, like a dull sea coal fire, if it be not now and then blown or stirred up, though there be no want of fuel, yet will of itself at length die and go out. Besides that, every inch, every artery of our bodies, if it could, would swell with hellish venom to the size of the largest giant, that it might make resistance to the work of God’s sanctifying Spirit. Let us, therefore, consider one another, and study every man his brother’s case, to stir up, or whet on, to love and good works, Hebrews 10:24 . God will not forget this our labour of love, but abundantly both regard and reward it, Malachi 3:16 . See the notes there. 2. That continual preaching makes men continue in well doing. Therefore it was that Barnabas was sent to Antioch, Acts 11:22-23 , who, when he came and had seen the grace of God, was glad, and exhorted them all that with purpose of heart they would cleave unto the Lord. And hence also it was that Paul and Barnabas, Acts 14:21 returned again to Lystra and to Iconium and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and ordaining preachers everywhere for that very purpose, for the increase of their knowledge, for the strengthening of their faith, for the help of their memories, and for the quickening of their affections. Gutta cavat lapidem, non vi sed saepe cadendo. God’s tender plants need be often watered that they may spring and sprout, Plantas tenellas frequentius adaquare proderit (Primas.).

And to the residue of the people — Non enim sacris Eleusiniis, quae in vulgus apargi nefas erat similia sunt oracula Dei, saith an interpreter here. God’s oracles are not to be hidden from the common sort, as Sibylla’s were, and as the Popish doctors hold, lest men should be made heretics thereby, that is, right believers. It is heresy, saith one of them, to read the Scriptures. It was the invention of the devil, saith another. A husbandman, reading the Scriptures, was possessed, saith a third. It is not needful for the common sort to know more of God’s mind than the Articles of the Creed, saith Aquinas, Bellarmine, … John Barclay, in his Parenesis, excusing the Church of Rome for taking away the Scriptures from the common people, saith thus, Sed de his quoque providit Ecclesia concionibus, in quibus Evangelia referuntur, …: But for this the Church hath made sufficient provision by appointing sermons to be made upon the Gospels for the day, and by permitting books of devotion wherein much use is made of the Holy Scriptures. And for the historical part of the Old Testament, saith he, men may read Josephus’s Antiquities, where it is set down more plainly and plentifully than in the Bible, … But I am weary of raking in this foul channel.

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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?

Who is left among you that saw this house in her first glory? — Some such there were among them (as is here implied), and these must needs be very old, one hundred and twenty, at least, some say more. Zerubbabel might well be one of these; for he was a chieftain in the first year of Cyrus, Ezra 2:2 . And Jehoshua, the high priest, might be another; for he came out of Babylon with Zerubbabel at the same time, Ezra 3:2 . We see by experience that men’s lives are daily shortened. Natural reasons whereof may be these. 1. Untimely marriages. 2. Filling our bodies with variety of foods, and so digging our own graves with our own teeth. 3. Much ease and delicacy. The supernatural reason may be that so the world may sooner come to an end. God maketh haste to have the number of his elect fulfilled, and therefore dispatcheth away the generations, shorteneth life for his elect’s sake, fetcheth home his pilgrims, makes their days few, though evil, Genesis 47:9 takes them away from the evil to come, …, death being to them aerumnarum requies rest from all toils, (as Chaucer’s motto was), yea, ianua vitae, porta coeli, the door of life, the gate to heaven, the daybreak of eternal brightness.

And how do ye see it now? — It is a part of old men’s prudence rightly to compare things long since past with things present, and so to conjecture at things to come. Thus the prudent person, by discourse of reason, foreseeth an evil and hideth himself, when the young fool passeth on and is punished.

Is it not in your eyes — That is, in your thoughts; for God taketh notice of the inward workings of the heart, 1 Samuel 16:7 Psalms 139:2 1 Kings 8:39 . For he made the heart, and must therefore know all that is in it; as a watchmaker knows all the wheels and motions of the watch. He also will bring every secret thing into judgment, Ecclesiastes 12:14 . Therefore thought is not free (as foolish folk dote), either from the notice of his eye (he had soon found out these Jews, when they did but despise the day of small things in their hearts, Zechariah 4:10 ), or from the censure of his mouth, Hebrews 4:12-13 Romans 7:14 (the law is spiritual and meets with involuntary motions to sin, Haggai 2:7 ), or, lastly, from the stroke of his hand, which is a mighty hand, 1 Peter 5:6 , and falls very heavy, Deuteronomy 29:19 , even for a root of bitterness, as it is there, for vain thoughts, Jeremiah 4:14 ; how much more for mischievous, murderous, covetous, vain-glorious, and adulterous thoughts, … It were good, therefore, to write upon walls and windows (yea, would it were written upon the tables of our hearts) that short motto, which as short as it is, yet our memories are shorter, Cave, Deus videt, Take heed, God looks on; for he is omnipresent and omniscient.

Is it not in your eyes in comparison of it as nothing? — A mere non-entity or nullity? not fit to be named in the same day with the former temple? For, first, Cyrus appointed the full proportion of this second house, the height thereof threescore cubits, and the breadth thereof threescore cubits, Ezra 6:3 , which was but one-half so large as Solomon’s temple. Herod indeed, to curry favour with the Jews (which yet would never be), built upon Solomen’s foundation, and bestowed a great deal of cost, if we may believe Josephus. But so could not these Jews do, that returned from Babylon; for they were (secondly) but few, and those also poor, and, though helped both by Cyrus and Darius, yet they were glad to build the temple of common stone, and unpolished, nothing like those precious carved stones wherewith Solomon built, 1 Kings 6:36 . Thirdly, God hereby would draw their minds from the legal ceremonies and services; the Sun of Righteousness being now ready to arise upon them, the Dayspring from on high to visit them. Howbeit, because they could not have so glorious a temple as the former, they slighted it in their thoughts, and would have neglected it. Learn hence, That men naturally account as nothing of God’s service, if not accompanied with outward pomp and splendour. The Israelites in the wilderness would needs have a calf (as the Egyptians had) made of their jewels and ear-rings. Jeroboam would have two, and those of gold. Nebuchadnezzar dedicated a golden image with all manner of music, Daniel 3:1-7 The people wept when the foundation of this temple was laid, Ezra 3:12 , because nothing so magnificent as the former. And the Papists explode our religion in comparison of theirs, because nothing so pompous and plausible to the rude people, whom they deceive with apish toys and trinkets, shows and pageants. In their petition to King James they pleaded for their religion, that it was more pleasing than ours, and more agreeable to nature. John Hunt, a Roman Catholic, in his humble appeal to King James, thus blasphemeth: The God of the Protestants is worse than Pan, god of the clowns, which can endure no ceremonies nor good manners at all. Many, like children, like that book best that hath most babies in it; neither will they eat their milk but in a golden dish. This proceeds from a blind understanding and carnal affection. The Church in its infancy was enticed with shows and shadows; but now God requires a reasonable service, he calls for spirit and truth.

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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:

Yet now be strong, O Zerubbabel, … — Here he exhorteth all ranks, first, to good affection, Be strong, or of a good courage; secondly, to good action, work, or, Be doing; for affection without action is like Rachel, beautiful, but barren. Be strong, so as to prevail and carry on the service, all discouragemeats notwithstanding ( Charach unde ισχυειν , valeo. Sept. vertunt. υπερκρατειν υπερισχυειν ). Those that will serve God in the maintenance of good causes must be courageous and resolute, 1 Corinthians 16:13 ; for otherwise they shall never be able to withstand the opposition that will be made either from carnal reason within, or the world and devil without, for want of this spiritual mettle, this supernatural strength, this "spirit of power, of love, and of a sound mind," 2 Timothy 1:7 ; opposed to the spirit of fear, that cowardly passion that unmans us, and expectorateth and exposeth us to sundry both sins and snares; when he that trusteth in the Lord shall be safe, Proverbs 29:25 . Here, then, that we falter not, budge not, betray not the cause of God, nor come under his heavy displeasure, who equally hateth the timorous and the treacherous; let us, 1. Be armed with true faith; for Fides tamen non formidat, faith quelleth and killeth distrustful fear. 2. Get the heart fraught with the true fear of God; for as one fire, so one fear, drives out another, Matthew 10:28 1 Peter 3:13-14 1 Peter 3:3 . Get and keep a clearing, cheering conscience; for that feareth no colours, as we see in St Paul, Athanasius, Luther, Latimer, and other holy martyrs and confessors. 4. Think on God’s presence, as here, Be strong and be doing, for I am with you. Though David walk through the vale of the shadow of death, that is, of death in its most hideous and horrid representations, he will not fear; for what reason? "thou art with me," saith he, Psalms 23:3-4 . Dogs and other creatures will fight stoutly in their master’s presence. 5. Consider your high and heavenly calling, and say, Shall such a man as I flee? … Either change thy name or be valiant, saith Alexander to a soldier of his that was of his own name, but a coward, Et Turnum fugientem haec terra videbit? (Virg.). Lastly, look up, as St Stephen did, to the recompense of reward, steal a look from glory, as Moses, Hebrews 11:26 , help yourselves over the difficulty of suffering together with Christ, by considering the happiness of reigning together. Thus, be of good courage, or deal courageously, and God shall be with the good, as Jehoshaphat told his judges when to go their circuit, 2 Chronicles 19:11 .

And work — Good affections must end in good actions, else they are scarcely found, but much to be suspected. Good wishes (and no more) may be found in hell’s mouth, Numbers 23:10 . Orpah had good affections, but they came to nothing, Ruth 1:14 . God must be entreated to fix our quicksilver, to ballast our lightness, to work in us both to will and to do, that it may be said of us, as of those Corinthians, that as there was in them a readiness to will, so there followed the performance also, 2 Corinthians 8:12 . Desire and zeal are set together, 2 Corinthians 7:11 ; desire after the sincere milk, and growth in grace, 1 Peter 2:2 . John Baptist’s hearers so desired after heaven that they offered violence to it, Matthew 11:12 . True affections are the breathings of a broken heart, Acts 2:37 Romans 7:23 . But the desires of the slothful kill him, Proverbs 21:25 . Virtutem exoptat contabescitque relicta (Pers.), Good affections are ill bestowed upon the sluggard, since they boil not up to the full heat and height of resolution for God, or, at least, of execution of his will. The sails of a ship are not ordained that she should lie always at road, but launch out into the deep. God likes not qualmy Christians, good by fits, as Saul seemed to be, when David’s innocence triumphed in his conscience, or as Ephraim, whose duties were dough-baked, and whose goodness was as the morning dew, … "Be ye stedfast and unmoveable, always abounding in the work of the Lord." Stick not at any part of it; difficulty doth but whet on heroic spirits, as a bowl that runs downhill is not slugged, but quickened, by a rub in the way. If this be to be vile, I will be yet more vile, 2 Samuel 6:22 "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain," Zechariah 4:7 "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness," 2 Corinthians 12:9 .

For I am with you, saith the Lord of hosts — By a twofold presence: 1. Of help and assistance; 2. Of love and acceptance. Of the first see Haggai 1:13 . See Trapp on " Haggai 1:13 " The second seems here intended. The Jews were poor, yet God assureth them they had his love. So had the Church of Smyrna, Revelation 2:9 , I know thy poverty, but that is nothing, thou art rich, rich in reversion, rich in bills and bonds; yea, rich in possession, or, All is theirs, they hold all in capite: they have, 1. plenty; 2. propriety in things of greatest price; for they have God all-sufficient for their portion, for their protection. "I am with you," saith he, and that is enough, that is able to counterpoise any defect whatsoever, as we see in David often, but especially at the sack of Ziklag; where, when he had lost all, and his life also was in suspense, the text saith, he comforted or "encouraged himself in the Lord his God," 1 Samuel 30:6 ; whereas Saul in like case goes first to the witch, and then to the sword’s point. A godly man, if any occasion of discontent befall him, retires himself into his counting-house, and there tells over his spiritual treasure; he runs to his cordials, he reviews his white stone, Revelation 2:17 , his new name ("better than that of sons and of daughters," Isaiah 56:5 ), he hath meat to eat that the world knoweth not of, the stranger meddleth not with his joy. Virtus lecythos habet in malis. Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit, saith a father, Thy presence, O Lord, made the very gridiron sweet to the martyr Laurence. It made the fiery furnace a gallery of pleasure to the three worthies, the lions’ den a house of defence to Daniel, the whale’s belly a lodging chamber to Jonah, Egypt a harbour, a sanctuary, to the child Jesus, … He goes with his into the fire and water, as a tender father goeth with his child to the surgeon. "Nevertheless," saith David, "I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterwards receive me to glory," Psalms 73:23-24 . Again, "I am with you"; that is, I will accept your worships, though in this meaner temple. If God may have the substance of worship, he stands not much upon the circumstance. The sick may pray upon their beds, the persecuted in chambers, Acts 1:12-14 , yea, "in dens and caves of the earth," Hebrews 11:38 . The Church, in Queen Mary’s days, met and prayed often together in a cellar in Bow church yard. It was one of the laws of the twelve tables in Rome, Ad divos adeunto caste, pietatem adhibento, opes amovento. The upright shall approach to the gods, they shall summon the righteous, they shall put away their deeds. "Sacrifice and offering thou didst not desire" (viz. in comparison of obedience, 1 Samuel 15:22 ), but, as a better thing, "mine ears hast thou opened," Psalms 40:6 . Hypocrites by cold ceremonies think to appease God; they observe the circumstance, neglect the substance; they stick in the bark of rebellion, gnabble on the shell, offer the skin, keep back the flesh, serve God with shows; and shall be served accordingly.

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

According to the word — Or, as Tremellius hath it better, Cum VERBO quo pepigeram vobiscum, With the WORD, in and for whom I covenanted with you, … So my Spirit remaineth among you. And so it is a gracious promise that the whole Trinity will be with them. The particle eth seemeth put for gnayim; and the article he is emphatic, showing that by Word is meant the second person, often called the Word both in the Old Testament, 2 Samuel 7:21 cf. 1 Chronicles 17:19 , and in the New, Luke 1:1-80: 2 John 1:1 1 John 5:7 . The Chaldee seemeth to favour this interpretation, for he rendereth it, My word shall be your help. Jerome, Albertus, Nyssen, and Haymo dissent not. Haggai, and other prophets and patriarchs of old, did well understand the mystery of the sacred Trinity. See Trapp on " Genesis 1:1 " Elihu speaks of the Almighty his makers, Job 35:10 . Solomon the same, Ecclesiastes 12:1 Song of Solomon 1:11 , which Jarchi interpreteth of the Trinity. Isaiah hath his Trisagion, or, "Holy, holy, holy," Isaiah 6:3 In Isaiah 42:5 "Thus saith God the Lord, he that created the heavens, and they that stretched them out." So Deuteronomy 6:4 , when Moses beginneth to rehearse the law, and to explain it, the first thing he teacheth them is the Trinity in Unity and Unity in Trinity. "Hear, O Israel, the Lord our God, the Lord is one." Three words answering the three persons; and the middle word, "our God," deciphering fitly the second, who assumed our nature, as is well observed by Galatinus. Others observe that the last letters in the original, both in the word "hear" and in the word "one," are bigger than ordinary; as calling for utmost heed and attention. The old Rabbis were no strangers to this tremendous mystery (as appeareth by R. Solomen’s note on Song of Solomon 1:11 "We will make," …), though their posterity desperately deny it. The Greek Church was not as sound in this fundamental point; therefore their chief city, Constantinople, was taken from them by the Turks (as Estius observeth) on Whitsunday, or (as others) on Trinity Sunday; which day (saith our chronicler) the Black Prince was used every year to celebrate with the greatest honour that might be, in due veneration of so divine a mystery. Now, Christ is here and elsewhere called The Word, either because he is so often promised in the word, or else because by him God’s will was manifested and revealed to men, and that either mediately, in the prophets, whence Peter, martyr, thinketh that phrase came, Then came the word of the Lord, that is, Christ; or, immediately, himself, Hebrews 1:2 ; Hebrews 2:3 .

That I covenanted with you — Or, in whom I covenanted, and whence Christ is called the angel of the covenant, Malachi 3:1 . Christ, then, was a Saviour to those of the Old Testament also, "the Lamb slain from the foundation of the world," Revelation 13:8 . Christ undertook to pay his people’s debt in the fulness of time; and hereby they were saved. A man may let a prisoner loose now upon a promise to pay the debt a year after. See Hebrews 9:15 , and take notice of the unity of the faith in both Testaments; they of old saw Christ afar off in the promises, they greeted him ( ασπασαμενοι ), and were regreeted by him, Hebrews 11:13

When ye came out of Egypt — Ye, that is, your ancestors. Things done by the parents may be said to be done by the children; because of the near conjunction that is between them. Hence Levi is said to pay tithes in Abraham, Hebrews 7:9 , and Adam’s sin is imputed to us all.

So my spirit remaineth among you — Not the substance, but the gifts of the Spirit; not the tree, but the fruits. Those whom God receiveth into the covenant of grace he endues them with the spirit of grace. See Romans 8:9 ; Romans 8:11 . How else should they be able to perform their part of the covenant, since we cannot so much as suspirare unless he do first inspirare, breathe out a sigh for sin till he breathe it in to us by his Spirit? Hereby, then, we may know whether or not we are in covenant with God (the devil will be sure to sweep all that are not), sc. if his Spirit remain in us, Jeremiah 31:33 , working illumination, 1 Corinthians 2:14-15 , mortification, Romans 8:13 , motion, Romans 8:14 , gifts, 1 Corinthians 12:4 ; 1 Corinthians 12:7-8 , …, fruits, Galatians 5:22-23 , strength, Isaiah 11:2 , courage, as here.

Fear ye not — Cur timer hominem homo, in sinu Dei positus (Aug.)? Why should such fear man who have God in Christ by his Spirit standing with them and for them? The righteous may be bold as a lion; he hath the peace of God within him and the power of God without him, and so goes ever under a double guard; what need he fear? It is said of Achilles that he was Styge armatus, and therefore could not be wounded. But he that is in covenant with God is Deo, Christo, Spiritu Saneto armatus, and may therefore be fearless of any creature.

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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];

For thus saith the Lord of hosts — i.e. The three persons in Trinity, as appeareth by the note on the former verse. Howbeit, the author to the Hebrews, Hebrews 12:25-26 , applieth the words to Christ; whence observe that Christ is Lord of hosts and God Almighty; even the same second person that is called haddabhar, the Word, in the former verse, is very God. John 1:3 cf. Colossians 1:14 ; Colossians 1:16 John 1:9 cf. John 8:12 John 1:11 cf. Acts 3:13-15 . See those coherencies of sentences, John 9:3-4 ; John 11:4 ; John 12:39-40 , besides the apostle’s argument, Hebrews 1:4 . That one Gospel written by St John, who was therefore called the Divine, by an excellency (as afterwards Nazianzen also was), because he doth professedly assert and vindicate the Divinity of Christ (ever strongly impugned by the devil and his agents, those odious apostates and heretics ancient and modern; and no wonder, for it is the rock, Matthew 16:18 ), setting him forth, 1. As co-essential to the Father, his only begotten Son, John 1:14 . One with the Father in essence and power, John 10:30 ; John 10:38 ; John 14:23 John 14:2 . As having the incommunicable names and attributes of God, John 8:58 ; John 20:28 . Eternity, John 1:1 ; John 17:5 , infiniteness, John 3:18 , omniscience, John 2:24 ; John 21:22 John 21:3 . As doing the works of God, such as are creation, John 1:3 , conservation, John 5:17 , miracles, … 4. As taking to himself divine worship, John 9:38 ; John 20:28 ; John 14:1 . This truth men must hold fast as their lives, and be rooted in it; getting strong reasons for what they believe. The second ground wanted depth of earth; the seed was good and the earth was good, but there was not enough of it; therefore the heat of the sun scorched it up. Christ is here called the Lord of hosts, and the Lord of glory, Isaiah 6:1 cf. John 12:41 James 2:1 .

Yet once, it is a little while, … — Adhuc unum pusillum. This little little while, this inch of time, was the better part of 500 years, viz. till Christ came in the flesh, Hebrews 12:26 , the Jewish doctors say no less. A long time to us is but a little while to God. A thousand years is but as one day to the Ancient of days. His prophets also, being lifted up in spirit to the consideration of eternity, count and call all times (as indeed they are in comparison) moments, and points of time: Punctum est quod vivimus, et puncto minus, could the poet say. What is that to the infinite? said a certain nobleman of this land to one, discoursing of an incident matter very considerable, but was taken off with this quick interrogation. So say we to ourselves, when under any affliction, we begin to think long of God’s coming to deliver us. What is this to eternity of extremity, which yet we have deserved? Tantillum, tantillum, adhuc pusillum. Yet a very little while and he that shall come will come, and will not tarry; as in the interim, the just must live by faith, Hebrews 10:37 . God’s help seems long, because we are short. We are short-breathed, short-sighted, apt to antedate the promises, in regard of the accomplishment. We also often find it more easy to bear evil than to wait till the promised good be enjoyed. Those believing Hebrews found by experience that the spoiling of their goods exercised their patience; but staying God’s leisure for the good things he had promised them required more than ordinary patience, or tarriance Hebrews 10:36 . Take we heed of prescribing to the Almighty, of limiting the Holy One of Israel, of setting him a time, with those Bethulians.

And I will shake the heavens — Not the earth only, as at the giving of the law (to purchase reverence to the law-giver), but the heavens also; viz. by the powerful preaching of the gospel, whereby Satan was seen falling from heaven, Luke 10:18 , that is, from men’s hearts; and the saints set together in heavenly places, or privileges in Christ Jesus, Ephesians 2:6 . For he that hath the Son hath life, 1 John 5:10 , he hath heaven beforehand. 1. In pretio. In price. 2. In promisso. On Promise. 3. In primitiis. In the firstfruits. Here, then, the prophet encourageth these builders; telling them that under this second temple, how mean soever it seemed, he would first send Christ (called the desire of all nations, Haggai 2:7 , and peace, Haggai 2:9 cf. Ephesians 2:14 ) to grace it with his presence. Secondly, he would cause the gospel to be preached in a pompous and powerful manner. "I will shake," … Shake them, to settle them, not to ruin them, but to refine them, shake their hearts with sense of sin and fear of wrath, that they may truly seek Christ. "For the law was given by Moses, but grace and truth came by Jesus Christ," John 1:17 . And the end of this universal shake was to show, saith Chrysostom, that the old law was to be changed into the new, Moses into Messiah, the prophets into evangelists, Judaism and Gentilism into Christianism. When Christ was born we know how Herod was troubled, and all Jerusalem with him, Matthew 2:3 . What a choir of angels was heard in the air at Bethlehem, and what wondering there was at those things which were told them by the shepherds, Luke 2:18 . Eusebius tells of three suns seen in heaven not long before his birth. Orosius tells of many more prodigies. The Psalmist, foretelling our Saviour’s coming in the flesh, breaks out into this joyful exclamation; "Let the heavens rejoice, and let the earth be glad: let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood reioice before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with truth," Psalms 96:11-13 ; Psalms 98:7-9 . This, I know, is by some (but not so properly) understood of Christ’s second coming to judgment. And both Augustine and Rupertus construe this text also the same way. But the whole stream of interpreters, old and new, carry it against them; and some of them tell us of various strange and stupendous commotions that occured even according to the letter, in heaven, earth, and sea, about the time of Christ’s birth, death, resurrection, and soon after his ascension, when he rode about the world upon his white horse, the apostles and their successors, Psalms 45:4 ; with a crown upon his head, as King of his Church, and a bow in his hand, the doctrine of the gospel, whereby the people fall under him, "and he went forth conquering, and to conquer," Revelation 6:2 .

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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.

And I will shake all nations — First, by the civil wars between the Triumviri, not long before Christ’s incarnation. Secondly, by the general tax, Luke 2:3 , when all went to be taxed every one into his own city. Thirdly, by the preaching and miracles of Christ and his apostles, whereby the nations were shaken out of their sinful condition, and brought to the obedience of faith by effectual conversion. Thus a Lapide. "I will shake all nations" with wonder at so great a mystery, with joy and with newness of life, saith Sa. The gospel (saith Forbes on Revelation 14:6 ) hath three degrees of operation in the hearts of men. First, it falleth to men’s ears as the sound of many waters, a confused sound, which commonly bringeth neither terror nor joy; but yet a wondering and acknowledgment of a strange force, and more than human power, Mark 1:22-23 2 John 1:7; 2 John 1:72 John 1:7; 2 John 1:7 :46 . This may be in the reprobate, Acts 13:41 . The second effect is the voice of thunder, which brings not only wonder, but fear. This may also be in a reprobate, as Felix. The third effect, proper to the elect, is the sound of harping; while the gospel not only ravisheth with admiration, and shaketh the conscience with terror, but also filleth it with sweet peace and joy. Certain it is, that the gospel maketh a stir where it cometh, and brings an earthquake to men’s souls, as it did to the jailer’s, Acts 16:26-27 , and Peter’s converts, Acts 2:37 And this partly through the frowardness of our affections, and partly through the malice of Satan, fearing the ruin of his kingdom. For, as for the gospel, this effect follows it, by accident. See Matthew 10:34-35 , See Trapp on " Matthew 10:34 " See Trapp on " Matthew 10:35 " See also Luke 12:49 . It is by accident to the sun that it maketh the dunghill stink. It is by accident to the sea that it maketh the passenger sick; the ill humours in his stomach disease him. So here.

And the desire of all nations shall come — That is, Christ, for so the apostle expoundeth it, Hebrews 12:25-26 . And the Church saith of him, Totus ipse desideria, Song of Solomon 5:16 , he is all over desirable ( Valete mea desideria. Goodbye my love, Cic. xiv. 2, ad Uxorem et Filiam to wives and daughters). And again, Isaiah 26:9 "With my soul have I desired thee in the night: yea, with my spirit within me will I seek thee early." "And unto Shiloh shall the gathering of the people be," saith Jacob, Genesis 49:10 , as unto the standard bearer, Song of Solomon 5:10 , the carcase, Matthew 24:28 , as the doves scour to their columbaries, Isaiah 60:8 . When I am lifted up, saith he, I will draw all men after me, John 12:32 , that is, all mine elect; these will follow the Lamb whithersoever he goeth, as the hop and heliotrope A name given to plants of which the flowers turn so as to follow the sun; ŒD do the sun. And because the nations had not heard of Christ till he came in the flesh, and this coming of the desire of all nations seems to follow presently upon the preaching of the gospel, therefore Junius renders it Desiderati, the desirable ones of all nations, and interprets it, of the elect (the Septuagint also say the same, of οι εκλεκτοι των εθνων ), who should come to the second temple in a spiritual sense, worshipping the same God that these good Jews did, and should come with strength of affection (as the Hebrew importeth), should make hard shift to come, Isaiah 66:20 "They shall bring your brethren as an offering to the Lord, upon horses, in chariots, and in litters," that is, though sick, weakly, and unfit for travel, yet rather in litters than not at all. Neither shall they come empty handed, but with all their desirable things (so some render this text), colligent omnes suos thesauros, saith Calvin, they shall come with strong affections, with liberal contributions, as Acts 4:34 , and as Tyrus, who, when once converted, leaves hoarding and heaping up wealth (as formerly), and finds another manner of employment for it, namely, to uphold God’s worship, and to feed and clothe his saints, Isaiah 23:18 .

And I will fill this house with glory — This rebuilding temple shall be honoured with Christ’s bodily presence (Diodati); and the spiritual temple, which is the Church, shall be honoured by my presence in spirit, the abundance of my graces, the light of my word, and power of my spirit, who shall rest upon my people as a spirit of glory when the world loadeth them with greatest ignominy, 1 Peter 4:14 , rest upon them by a blessed Shechinah.

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

The silver is mine, and the gold is mine, saith the Lord of hosts — Whereas the Jews might object that it was not likely the second temple should be more glorious than the first, since they wanted that wealth wherewith Solomon abounded; God answereth in like sort, as once he did Moses, alleging the slowness of his speech, "Who hath made man’s mouth?" Exodus 4:10-11 , so here, whose is the silver and the gold? Am not I the true proprietor and chief Lord of all? cannot I furnish you out of my great purse, the earth, and the fulness thereof? Psalms 24:1 ( Terra est marsupium Domini ). What is silver and gold but white and red earth, the guts and garbage of the earth, as one phraseth it? things that I have no need of, Psalms 50:13 . They lie furthest from heaven; the best of them are in Ophir (perhaps the same with Peru), furthest from the Church. Adam had them in the first paradise, Genesis 2:11-12 , in the second you shall not need them, Job 26:2-3 , … In defect of other, I myself will be your gold, and you shall have plenty of silver, Job 22:25 . Christ, girt about the paps (that seat of love) with a golden girdle, shall walk in the midst of his seven golden candlesticks, Revelation 1:12-13 , with a golden censer in his hand, perfuming and presenting the prayers of his people upon the golden altar, Revelation 8:3 , and measuring that city of pearl, his Church, with a golden reed, Revelation 21:15 . Ribera and some others think that God, as of old he had stirred up Cyrus and Darius (both of them heathens) to contribute to the building of the temple, so afterwards he stirred up Herod, a wealthy king, not long before Christ came, to bestow abundance of cost upon the same temple; and that this was here afore prophesied. But I should rather incline to Calvin, who doubteth not but that the devil stirred up Herod to do as he did; that the Jews, doting upon the splendour of that brave structure (the disciples did no less, Matthew 24:1-2 ), might cease looking for Christ or trusting in him. And who knows (saith be) whether Herod himself might not have such a fetch in his head. Howsoever, the devil was in it, doubtless, to take off their minds from the expectation of Christ’s coming, which was now at hand, by those external pomps; and to withdraw the spirits of the godly from the furniture and gaiety of the spiritual temple. We know how the disciples (who, leavened with the leaven of the Pharisees, dreamt of an earthly kingdom) were taken with the beauty and bravery of Herod’s temple, showing the same to our Saviour, and fondly conceiting that by that goodly sight he might be moved to moderate the severity of that former sentence of his, "Behold, your house is left unto you desolate," Matthew 23:38 ; Matthew 24:1 . But his thoughts were not as their thoughts. The bramble reckoned it a great matter to reign over the trees; so did not the vine and olive. The Papists hold that God is delighted with golden and silver vessels in the administration of the eucharist, and offended with the contrary. But the primitive Christians celebrated the sacrament of the Lord’s supper in vessels first of wood, and afterwards of glass. That saying also of Ambrose is well known, Aurum sacramenta non quaerunt, nec auro placent, quae auro non emuntur. It was grown to a proverb soon after Constantine’s time, Once we had golden ministers and wooden vessels, now we have wooden ministers and golden vessels. Religion brought forth wealth; and the mother devoured the daughter.

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