A commentary on the prophecy of Hosea by Edward Pococke.

v. 5. Afterward shall the children of Is∣rael return, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the later dayes.

When they have for many dayes received and undergone this discipline or penance of being without those things, by the enjoyment of which they grew wanton, and committed lewdness against the Lord in following and serving Idols, and without those Idols, be∣twixt God and which could be no possible agreement, and so fitted again to be received by him: then, afterwards, after those many dayes. When those dayes were to begin, or they were to enter on that former course of penance, we have already seen in the fore∣going verse; how long they were to conti∣nue in it, and when to enter on this different condition here described, being by that for it prepared, or when those many dayes were to end; these present words give us to enquire, and direct us in it.

The word, afterwards, doth not any way determine the space of time, but the other expressions subjoyned, as namely, that which is said, they shall seek David their King, and the particular mention of the later dayes, will help us in determining it, viz. so as to refer it to the time of Christ's coming, and the calling them in, by the publishing to them the tidings of the Gospel, as we shall see when we come to those words in their order as they lie.

Afterwards shall the children of Israel, i. e. those whom we have seen by that name in the foregoing verse to be denoted, viz. those of the ten Tribes peculiarly here spoken of, though the words in some respects may be appliable to the others also; return, by repentance (saith Kimchi,) they, viz. the posterity of them, be∣ing still by succession one people, who had before forsaken and forgotten the Lord, to run after Idols, which they called their Lovers and Benefactors, (as their lewd behaviour is in the second Chapter described) shall, after they have been, by the just judgment of God whom they had provoked, for a good while taken of and restrained from the liberty which they had indulged to themselves formerly in their lewd courses, by this means brought to a better consideration of their wayes, and un∣derstanding of themselves, return or be converted unto him, and abandoning all false worships, all things contrary to him, seek him

the Lord their God; so far had they gone a∣stray from him, that if they would again find him, there was need to them of seeking him. But the word implies more, viz. b 1.1 a desire of being reconciled to him, a setting their affe∣ctions on him and his service, a desire of knowing him and his will, as acknowledging him the onely true object of worship, and his service, in that manner as he requires to be served, the onely true worship and religion, and an endeavour accordingly with all heed and diligence to serve him, and conform them∣selves to his will, and a dependance on him alone as the author of all good to them, and expectance of all onely from him, all contra∣ry behaviour to that which was before in them described (as we said) in the foregoing chapter; where we hear of them running after their lovers, as they called their beloved Idols, and saying that they were those that gave them their bread and their water, their wool and their flax, their oyl and their drink, as re∣wards to them for their serving them, and therefore lavishing on them, and for adorning and serving them, their Silver and Gold; mean while casting off the knowledge of him, together with their obedience to him, and forgetting him, and putting away all due remembrance of him: but now on the contra∣ry shall they, abandoning those things, and putting away even all remembrance of them, seek after God and him alone, him acknow∣ledge both as Jehovah the onely God, and as their God, as a God who had always right over them, and to their service, and had done all things for them, and so their God, whom alone they will acknowledge, on whom alone they depend, and will therefore duely serve, and seek to for all good things which they want. These and the like condi∣tions doth the seeking the Lord their God ma∣nifestly include, and require.

It is added, and David their King; him al∣so, being converted from their errors, shall they seek, i. e. set their desires on him, ac∣knowledge him, embrace his government, look and apply themselves to him with de∣pendance on him, for his protection, and all that is to be expected from a King, and hear∣tily yeild to him all that respect of honour and obedience which is from loyal subjects due to their King. But who then is this David their King? David in person was long since dead, and therefore of him in person it cannot be understood. That which is generally as∣sented to by all, therefore is, that it must be one of his race, and out of his loins, who should be King or have dominion over them, as he in his generation was their King. He means, saith R. Tanchum, the son of David, c 1.2 who should be in his stead, and who should be of his progeny, or as to the same purpose he speaks on Ezek. d 1.3 34.23, 24. where is likewise to∣gether with God made mention of his servant David, who should feed them, and be their shepheard, and he would be their God, and his servant David a Prince among them; that by David is e 1.4 meant a King of his race, who shall walk in his way, and in whom his name shall be upheld, and his Kingdom preserved; so that it is as much as if he had said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Da∣vid, the son of David.

But this Exposition leaves the terms inde∣finite, and the matter undetermined, seeing there were more who on that account, if that were sufficient, might be called David, and leaves us still to seek, who it is that is here particularly and signally pointed out by that name; and him f 1.5 there are that think to be Zorobabel, or g 1.6 any of his race. But we have on former passages on this Prophecy said enough, to shew that it cannot be Zorobabel; for then must the fulfilling of this Prophecy be limited to the return of the Jews from the Babylonish Captivity, and such of the ten Tribes which joined themselves to them: in whom it is manifest, as we have shew'd, that it cannot be said to have been fulfilled, and we shall not find any ground to affirm, that he ever was called or deserved by way of excel∣lency and singularity to be called David; nor indeed shall we find any other, who by way of eminency was so called, or deserved so to be, but one, viz. Messiah, or Christ, that chief h 1.7 rod of the stemme of Jesse, and branch out of his roots, yea that i 1.8 root of Jesse, which indeed is before Jesse was, and by whom his root and all his stemme were ennobled, to whom it is there said, that the Gentiles should seek, as it is here said that the children of Israel shall seek him as their King, who is elsewhere in Scrip∣ture (by way of eminency also) called the son of David, and alone understood of old a∣mong the Jews, as by many passages in the Gospel appears, by that name, and by that title of the King that came in the name of the Lord, and so is by David himself called k 1.9 his Lord, Ps. 110.11. He was not onely of the stock of David, so as to uphold his name, and preserve his Kingdom, (according to what is said by the Angel Luc. 1.32. the Lord God shall give unto him the throne of his father David;

and he shall reign over the house of Jacob for ever, and of his Kingdom there shall be no end;) but David was a l 1.10 Type of him, and therefore by that name, where it cannot be understood of David in his own person, as here, and in those m 1.11 other places, by way as of excellency, so of singularity, and to the excluding others from that signal note of Dignity, is he, viz. Christ, alone, most pro∣perly understood; and it is so, as by most of Christian interpreters, so of the Jews also, acknowledged.

The Chaldee Paraphrase, the ancientest record we have in that kind, leads the way to those that follow, and, I suppose, gives the genuine meaning and opinion of those that went before: in it we thus read; After∣ward the children of Israel shall repent or turn by repentance, and shall seek the service of the Lord their God, and shall obey Messiah the son of Da∣vid their King. So also Aben Ezra, David their King, that is, the Messiah, as is said E∣zek. 37.25. and my servant David shall be their Prince for ever: on which place of Eze∣chiel R. David Kimchi also saith expresly, the King Messiah, his name is called David: As likewise on Ez. 34.23. he saith, that by David is there meant the Messiah, which shall arise out of his seed in the time of salvation; and on Jer. 30.9. where it is said, they shall serve the Lord their God, and David their King, (where likewise the Chaldee Paraphrast ren∣ders it, and shall obey Messiah, the son of David their King,) he saith, It may be that he spake this of David the King, that he would raise him up from the dust, at the time of the resur∣rection of the dead, or else that it is spoken of the Messiah his Son, whom he calleth by the name of David. He will not allow any to be meant by that name, but either David himself, or the Messiah his son, not Zoroba∣bel, or any other of his progeny; though n 1.12 he that thinks Zorobabel to be meant by David, doth so in those places also, but plainly without any good ground. For Zorobabel's condition, however he was prospered by God, will scarce be found to have been such as that he might by way of eminency and singularity (as we said) be called David, as chief and most excellent among all the sons of David, the glory of that race, nor those that joyned themselves to him of the ten Tribes so many, as to fill up the measure of the title of the children of Israel, in that com∣prehensive manner as is here given. What Abarbinel's opinion also of this appellation, is, is manifest from what he saith on this place, viz. that here he declares, that in the end of the Captivity, the children of Israel shall return, and seek the Lord their God, and David their King; i. e. they shall repent them of that division of heart which was be∣tween them, when they departed from after the Lord, and therefore they shall seek the Lord their God to walk after him, and to cleave unto him and David their King, so that there may reign over them a man of his seed. For although at the first, when they begin to bring under the Nations, they shall set over them one head, which shall be Mes∣siah the son of Ephraim, to wage war with their enemies, behold he shall die in the war, and Israel shall seek David their King, the rod out of the stemme of Jesse, which the Lord shall choose, that he may rule over them. By these words it is manifest, that by David he takes here to be meant the Messiah, or Christ: for who else can be meant by his opposing him to that other feigned Messiah of theirs, the son of Ephraim or Joseph? concerning whom, as we have in other places spoken, so more largely in a Latin discourse at the end of the Commentary on Malachi: (to which by the way let me onely adde this Quaere, Whether it be by any decree from God, that they should choose to themselves such a Messiah? If it be, why then shall they be punished for it? If not, it is a great mer∣vail that they, being so long before warned by the Jews how unsuccesful it shall be to them, shall yet do it, and not be more mer∣ciful to themselves, and that poor son of Jo∣seph, than to put him on certain destruction, and themselves on such mischief which they might avoid in looking onely after the son of David.)

He in plain terms expresseth himself to mean him by David, in his Commentary on those other forecited places of Jer. 30.9. and Ezech. 34.23. and c. 37.25. On that place c. 34. he saith, that their Interpreters are righ in saying, by David to be meant Messiah, who should be of his seed, and is therefore called by his name; and withall tells us of an absurd opinion of their Cabalists, who hold∣ing transmigration of Souls from body to bo∣dy, say, that therefore the King Messiah is called David, and was to be indeed so, David really and personally, because David's soul was to be devolved into his body; and on that in the 37. c. he understands the King Mes∣siah, not onely in person but all his seed, as if he also were to have posterity. But it is not here to our purpose to examine how right they are in their opinions concerning the per∣son of the Messiah, in which they are in ma∣ny things very far from the truth; but to prove, (what is to our purpose) that they ge∣nerally or for the most part concur in this, that by David their King is meant here Mes∣siah,

or Christ; and so we have shew'd them to do, and that most of Christians also so do, is so manifest, that we need not recite their names, it will be harder to find any (except those already cited) that do otherwise.

Now the joyning David their King with the Lord their God, as the object of their seeking, that they should together seek them, affords several considerations. Diverse of the o 1.13 Jew∣ish Expositors alledge here a saying of some of their ancienter Doctors, as conducing to the explication of this place, the summe of which is, That one R. Simeon said, that the Israelites cast off three things in the dayes of Rehoboam; the Kingdom of Heaven, the King∣dom of the house of David, and the Sanctuary (or holy Temple,) that is it which they say, What part have we in David? To your Tents, O Israel: now see to thine own house, David. 1 Kin. 12.16. What part have we in David? so to be understood as it sounds, [there is a reject∣ing the Kingdom of David:] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leo∣holeca, to your Tents, O Israel, p 1.14 read not, saith he, Leoholeca, to thy tents, but Leeloheca (by transposition of letters) i. e. to thy gods, O Israel, [there is a rejection of the Kingdom of God:] look to thine own house, David, that is, to thy Temple, [and so that is a rejecting of the Temple, or house of holiness.] To which another Doctor of the same name, Simeon, adds, That no sign of salvation and redemp∣tion shall be shewed to Israel, till they return and seek these three things, which is that which he saith, afterwards shall the children of Israel return, and seek the Lord their God, i. e. the Kingdom of Heaven•• and David their King, which signifies as it sounds: and shall fear the Lord and his goodness, that is, the holy House or Temple, as it is said, that goodly mountain and Lebanon. Deut. 3.25.

It will not be to our purpose to examine the several parts of these sayings, or the proofs thereof, to see whether there be any weight in them, (as little I doubt will appear;) onely by the way we may take notice of what a q 1.15 Learned man, that recites it in his Comment, saith, viz. That it thence appears, that ancient∣ly there was made a difference by the Jews between the Kingdom of Heaven and any earthly Kingdom; so that the Jews now ought not to think the distinction, between a Spiritual Kingdom, which we say men are called to in Christ, and an earthly temporal Kingdom, which onely they of their carnal minds would have to be expected from him, to be a new or ungrounded doctrine.

But not to digress from what may make to the explanation of the present words, Abar∣binel having recited this saying, saith, that by it they give to observe a high secret in the wondrous dealings of him that is r 1.16 perfect in knowledge, viz. that the house of David was s 1.17 bordering on, and close joyning to the house of God, and his Kingdom in the midst of Israel coupled with the Kingdom of God over his people, and therefore Solomon built toge∣ther the house of God and the house of the King; and at the destruction of Jerusalem it is said, and he burnt the house of the Lord, and the King's house: and when the ten Tribes put off from themselves the Kingdom of the house of David, and the Kingdom of Rehoboam, immediately they put away from them the Kingdom of Heaven, and made the Calves; and under the second Temple, where there was not the Kingdom, there was neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shecinal, or the Majestatick presence of God; and so in the latter dayes shall they seek the Lord their God, and David their King.

This is his observation in respect to that forecited descant of their Doctors on the words. A Christian certainly then keeping close to the words of the Text, it being ac∣knowledged that by David is meant Christ, may on like grounds necessarily infer, That whosoever will rightly seek God, must also seek Christ; whosoever will have the Lord for their God, must have Christ (whom God hath set as King upon his holy hill of Sion, Ps. 2.6.) for their King, and in, t 1.18 and through one, seek the other. It is that which many passages in the Gospel direct to; so saith he, that doth not onely direct us to the right way, but is himself that way, Ye believe in God, believe also in me. Joh. 14.1. No man cometh unto the fa∣ther, but by me, v. 6. Whosoever denieth the son, the same hath not the father: but he that acknow∣ledgeth the son, hath the father also; with the like, 1 John 2.23. He that honoureth not the son, honoureth not the father. Jo. 5.23.

v 1.19 There are, who yet further improve this observation to the establishing of that un∣doubted truth, that Christ is one God with the Father, and the communion of their na∣ture and dignity, in that they are together put as the object of the Israelites seeking, and the same word requires from them worship and obedience to both. This, however in it self most true, may be by a Jew, or some other, cavilled against, as not of necessary conse∣quence, who perhaps will object, That this inference is of no more validity, than from what is said, w 1.20 Fear the Lord and the King, to conclude, that therefore the King is of the same nature with the Lord. I shall not there∣fore insist of it as a proof of that great

truth, of which there are so many more evi∣dent proofs, but onely so far as to conclude from it what we before concluded, viz. That they that will seek the Lord their God as they ought, must also seek Christ (it being gran∣ted, that he is meant by the name of David) their King. For so it will necessarily follow from those other words, Fear the Lord and the King, that men must, if they rightly fear the Lord, fear also the King, the Lord in the King; so far, that the Apostle concludes it x 1.21 necessary for every soul to be subject to the higher powers, in as much as he that resisteth the power, resisteth the ordinance of God. And so certainly from these, that those who seek not David, i. e. Christ their King, do not seek the Lord their God; but in denying or rejecting the one, deny and reject the other.

There is another thing observable from these words, viz. concerning the time when this Prophecy was to be fulfilled; and it is manifest from them, (as we before inti∣mated) that it belongs to the time of Christ, and that it was to have its completion after his coming, and calling them to his Kingdom. y 1.22 That David, whom they were to seek, must be come that they might seek him. The same is farther confirmed in the last words, wherein it is said, that this shall be in the latter dayes. But before we come to them, we are to look on those other words inserted between, con∣cerning their behaviour, viz. and shall fear the Lord and his goodness. Which words are ca∣pable of something differing Expositions, and have accordingly found them; they are in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vepa∣chadu el Adonai veel tobo, which according to the letter sound, and they shall fear to the Lord, and to his goodness. The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 el, which ordinarily signifies, to, is by ours taken onely as serving to the construction of the Verb, and a note of the Accusative case, and so not at all rendred. But by others hath its significa∣tion given it, and is rendred ad, or to, which is sometimes taken in its usual signification of to, otherwise of at, or by reason of, and hence is the diversity in their Expositions. If it be rendred as ours render it, then the meaning will be, that as they did now set light by the Lord and his worship, as if they had no fear of him before their eyes, no reverence or re∣gard to his service; so then, on the contrary, they should serve him with fear, and rejoice to do it, with trembling, (according to that ex∣pression Ps. 2.11.) or (according to that Heb. 12.28.) serve him acceptably with reverence and godly fear, having due regard to his awfulness and Majesty. To which will well agree the opinion of z 1.23 those, who expound the follow∣ing word, and his goodness, by his glory, or majesty; and as well, if we understand by it, his mercy, gratiousness, or beneficence, or any such attribute, as the notion of goodness usually suggests to us; for he is to be feared, as well because with him is mercy and a 1.24 for∣giveness, as because with him is glory and majesty. The sense will likewise be much the same, and agreeing with the foregoing words, if by his goodness be understood Christ, as some will have it. But of the several Ex∣positions of this word goodness, we shall by and by speak more. And to this Exposition of fearing the Lord, I suppose will be reduci∣ble that of Kimchi, who expounds the words, They shall fear or be afraid of him, when they shall return to him, and shall hope on repentance to find that great good which he hath given them to expect, [or promised them.] Nor do b 1.25 they seem to lay more stress on the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 el, to, who thus give the meaning, They shall fear to his goodness, viz. that it be not taken away and separated from them any more: whereas their fathers, when the Shecinah, or the Majestatick presence was among them, did not fear lest it should be removed from them; although he had often warned them, saying, c 1.26 I will go and return to my place; but in the time of redemption it shall not be so, but they shall fear to the Lord, and his goodness, that is, shall fear, or be afraid of the Lord, that they anger him not with the work of their hands, and shall fear to his goodness, lest it should be taken away, and be removed from them any more.

They that lay more weight on the expression of that Particle, something change or enlarge the signification of the word, shall fear, that it may not simply signifie so, but to approach with fear, or to make hast as through fear; so Junius and Tremellius, pavidi accedent ad Je∣hovam, & ad bonitatem ejus, they fearing (or with fear) shall go (or approach) to the Lord, and to his goodness, referring it for the meaning to that forecited Ps. 2.11. d 1.27 Others make it to be as much, as Trepidi festinabunt, they shall with fear, or trembling, make hast; observing, that words denoting fear and trembling, are used to signifie making hast, as in the e 1.28 11^th chapter also of this Prophecy, v. 11. They shall trem∣ble as a bird out of Egypt, make hast as a bird that is frighted; and so doth Aben Ezra take the word here to import, That they shall re∣turn speedily, when the end shall come, to their land, running, and making hast presently. f 1.29 Others give to it yet a different, but very apposite signification, to wit, that it may de∣notes as the Verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phazea doth in Arabic,

as, to fear, so also, to flie unto for fear, i. e. for help in fear, or against what one fears, and so to be as much as, to flie to for help, or g 1.30 im∣plore help. And this signification hath it often, when it hath after it the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ela, (answering to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El) as R. Tanchum here interprets; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall flie to him for help from all that is feared, (or may be feared.) Which is therefore different from what ano∣ther Jew, translating it, renders, though using the same Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which will sound, and shall fear, or be afraid of the Lord; because with the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Men, which signifies of or from, it more usually signifies, to be afraid of one, or to fear him, and so will be reduced to the first Ex∣position that we mentioned, agreeable to our Translation. They who, as we said, take the Particle in the signification of at, or by rea∣son of, take the word fear, as denoting being as it were affrighted with admiration, and astonished, or amazed at, as if it should sound, shall be astonished at the Lord, and his goodness. So the Greek of the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stupebunt, shall be astonished, which h 1.31 some pre∣fer before the reading of it simply by, shall fear. They shall admire, and even be quite astonished and amazed at the great goodness of God, and his wonderful benefits reached forth unto them, and liberally bestowed on them, of his free mercy. The printed Ara∣bic, which in most things in these books, fol∣lows the Greek, yet here comes not up to them in the Emphasis, though expressing the same sense, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall confess or acknowledge the Lord and his benefits; much like to what the Syriac hath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ned'un, shall know the Lord and his goodness.

Now these rendrings, though something differing between themselves, yet are easily reconcileable, and all seem included in the meaning, and concur to make it up, viz. That whereas they had before forsaken God, and been very regardless of him and his ser∣vice, and behaved themselves, as if they had no knowledge of him, nor any thing for which to acknowledge him as their Benefa∣ctor, or Protector, they should now by his discipline, which for many dayes or long time they had undergone, being brought to a bet∣ter understanding, and to repent of what they had done, know and acknowledge him, and be even astonished to see that he should so graciously deal with them, that had so ill de∣served, and therefore in thankful compliance to him with reverence and godly fear ap∣proach unto him, and obediently serve him, allur'd by his mercies and benefits, and awed by his glory and majesty, and fearing lest by their misdemeanour they should cause him longer to restrain his goodness, or again to withdraw it, make hast so to do, removing all obstacles, and flie to him for his protection against all those evils that they might justly fear, as acknowledging now that it cannot be well with them without him, nor ill with them keeping close to him.

That God's goodness will bring it to pass, that it shall be so with them, by converting them to him, and causing that they shall know him, as he promiseth c. 2.20. the words make manifest. For the saying it shall be so, or that they shall do so, plainly implies, that he will effect it. And so the Chaldee Paraphrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if rendred as it is in the Poly∣glott Bibles and i 1.32 others, & multiplicabitur bonitas ejus quae adventura est illis, i. e. and his goodness which shall come unto them in the end of dayes, shall be multiplied, shews that the Au∣thor thereof understood it, by telling what shall be done, to be, as on God's part exert∣ing his goodness, as implied in the words of the Text, which in the Hebrew express one∣ly what shall be done by them on their part, in betaking themselves to him in the manner de∣scribed, and to his goodness. But this I in∣sist not much on as a proof, though the thing in it self be manifestly true, because the words are capable of another construction, viz. by taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not for a Verb, but a Noun, and to signifie greatness, and is so by k 1.33 some ren∣dred, that so his rendring of the whole may sound, Afterward the children of Israel shall re∣pent, and seek the service of the Lord their God, and shall obey the Messiah, the son of David, their King, and shall gather [or give themselves] to the service of God, [or, as l 1.34 another, shall celebrate, or set forth, the service of God,] and the greatness of his goodness, which shall come to them in the end of dayes. It will either way agree well enough with the meaning of the words, as a Paraphrase.

We have seen in what we have said, that the word, goodness, is by Interpreters diffe∣rently taken, as namely, by some, for his be∣neficence, mercy, and favour, whereby he doth good, and liberally dispenseth his benefits, and favours, and good things, to men, which is the more general and usual acception of it; by others for his glory and majesty, as they will have it taken, Exod. 33.19. where God saith to Moses, who requested of God to shew him

his glory, I will make all my goodness pass before thee. And in this sense it seems taken by a Jew, who in his Arabic Version renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. m 1.35 Others understand by it to be meant Christ, in the foregoing words called David. Yet though it be most true, that the goodness, the kindness, and the love of God hath appeared to us in Christ, Tit. 3.4. do n 1.36 some observe, that there will scarce be found any example in Scripture, where Christ is called the good or goodness of God.

Some Jews (as we have seen) will have by it understood the Temple; but that seems founded on no other proof than the forecited saying of their Rabbins, and to go on a false ground of the Jews expecting a third Temple, to be built after their restoring to their land and a temporal Kingdom, from the Captivity they are now in. The plainest way will be to take it in its largest and most usual notion; and this, it is said, shall be in the latter dayes, i. e. the dayes after the coming of Christ. It is a rule given by Kimchi, on Is. 2.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that whereever it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bea∣charith hayamim, (which are the words here, and signifie the latter end of dayes) it is meant of the dayes of the Messiah. The same rule is also on that place given by Abarbinel, and back'd by the authority of R. Moses, the son of Nachman, who on Gen. 49.1. gives it as a general rule of all their Doctors. And that it is so, sometimes at least, meant, is confirmed to us by the use of those words in the New Te∣stament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the last dayes, Act. 2.17. (to omit o 1.37 other places to the same purpose) though in the text of Joel, to which the Apostle there refers, the words be not quite the same, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afterwards, or after that; which yet Kimchi observes to be all one, as if he had said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the latter dayes, and to mean (as the Apostle shews he doth) the dayes or times of the Messiah. This I say, sometimes at least, be∣cause there be, who deny it to do, as the Jews would have it, always so. The utmost * 1.38 they say that can be meant by the words in the Original, is, in venturis temporibus, in the times to come, viz. after the time wherein the words were spoken by the Prophet, p 1.39 whether before or after the times of Christ; which they manifestly do, that they might confirm their opinion, that Zorobabel, or some other of that race, and not particularly Christ, is meant by David in the preceding words; which how without grounds they do, we have (I suppose) already sufficiently shewed. And therefore supposing (as I think hath been manifestly shewed) that by David their King, whom they are then to seek, is meant the Messiah or Christ, it will be evident, that however it may be that the words elsewhere are of a larger meaning, and denote any time following after the thing spoken, yet here by what they are joyned to in the Text, and the scope thereof, they are limited and restrained to his times, before whom no such times were fulfilled, and after whom there are no other later times which the Prophecies of the Prophet had respect to; and we must con∣clude so far with the Jews themselves, That what is said shall be done in the latter dayes, is to be fulfilled in the days of Messiah or Christ.

In the determining of those dayes is indeed an irreconcileable difference betwixt us and the Jews; they denying Christ to be at all yet come, and so those dayes to be yet begun, we being assured that he is come, and so those dayes begun, and this Prophecy fulfilled, and still in fulfilling; so as that if more be requi∣red for fulfilling it than hath been already done, we may in due time expect it. q 1.40 For those dayes we define to be, from his first ma∣nifesting himself in the flesh, at least his first calling in men to himself, by his preaching of the Gospel, till his second appearance at the end of the world; and whatsoever shall in that space be effected, for the conversion of any of Israel to him, we look on as the fulfil∣ling of what is said here, neither r 1.41 confining it to the beginning of that space of time, nor to the end of it. So that what some would have us to understand, by rejecting it to the latter end of it, or toward the end of the world, as if it respected onely such a general conversion of Israel, as should then be wrought at the s 1.42 supposed coming of Enoch and Elias, t 1.43 or after the destruction of Antichrist, I do not well conceive, or find any grounds for. The term of the latter dayes doth as well agree to the beginning as to the end of that time; and certainly there hath been done in that kind, viz. for the conversion of Israel to Christ, so much already, even at the first di∣vulging of the Gospel, as may verifie this Prophecy; and if it shall please God, be∣tween this and the end of the world, to call more of them into the Kingdom of Christ, it will be a farther fulfilling of it; but to look on it, as if it were not yet at all fulfilled, will be contrary to manifest truth. Aben Ezra saith, that what is spoken is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning the future, or time to come; so certainly it was, when it was utter'd by the Prophet in whole, but not so when that Doctor wrote; enough had been then done to say it was ful∣filled, yet not with exclusion of more to be done, if God see fit. All that have been of that nation converted already by the preach∣ing

of the Gospel, and all that shall be con∣verted to the end of the world, are to be com∣prehended under the name of the children of Israel, who should in the latter dayes return and seek the Lord, &c.

That we may not be moved by any thing that the Jews object, that this Prophecy is not yet fulfilled, or in fulfilling, because Da∣vid their King, Messiah, whom they are to seek, hath not yet appeared in that glory, pomp, and equipage, as they fancy he should, to bring under by force of arms his and their enemies, and to restore them to a temporal flourishing Kingdom in their own land; we may observe, that there is not in these words any thing, which may give them hopes of any such thing or grounds to expect it. He that is mentioned, is to be their King, and they are to expect good from him; but it is not said car∣nal or temporal good: And if what they are to look for, be made good to them, by calling them into the Kingdom of Heaven, which he open'd to all that should come unto him, and believe in him, (which according to their own expression is distinct from the Temporal King∣dom of the house of David) and by their being made partakers of the eternal and spiritual good things thereof; who shall say, but that which is here promised, is fulfilled in an higher and more excellent way, than it would have been by seating them again in their own land, though flowing with milk and honey, and giving to them all the glories, and the greatest good things of a Temporal Kingdom?

Notes

• b 1.1

  Stokes.
• c 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.3

  And Ezek. 37.24, 25.
• e 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.5

  Grot. Stokes.
• g 1.6

  Sanctivs.
• h 1.7

  Isa. 11.1.
• i 1.8

  ib. v. 10.
• k 1.9

  Mat. 22.43. Act. 34.
• l 1.10

  See Drus.
• m 1.11

  And see Jer. 30.9.
• n 1.12

  Grot.
• o 1.13

  Yalk. R. Sal. R. D. Kimchi. Abarb.
• p 1.14

  This is reckoned among the Tikkune Sopherim; which doth not im∣port that the ordinary reading is false, but that if it were so read as he saith, it would make better to such purpose as he conceived.
• q 1.15

  Pe••r. a Figuiero.
• r 1.16

  Job. 37.16.
• s 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confinis. See Buxtorf. root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• t 1.18

  Zanch. Par. River.
• v 1.19

  Ar. Mont. Mercer.
• w 1.20

  Prov. 24 21.
• x 1.21

  Rom. 13.1, 2
• y 1.22

  See Ribera.
• z 1.23

  R. Saad, in Kimch. and see Vatab.
• a 1.24

  Ps. 130.4.
• b 1.25

  Abarbinel.
• c 1.26

  Hos. 5.15.
• d 1.27

  Lively.
• e 1.28

  Though the word in the Hebrew be not the same that is here.
• f 1.29

  R. Tanchum.
• g 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abuwalid.
• h 1.31

  See Cyril. Chr. à Castro. Brenn.
• i 1.32

  See Hos. Heb. Chald. Latin, in 4^to. and Pareus.
• k 1.33

  Petr. à Fig.
• l 1.34

  Id.
• m 1.35

  Oecol Zanch. Chr. â Castro. Pareus.
• n 1.36

  Rivet.
• o 1.37

  Hebr. 1.1. See Dr. Hammond.
• * 1.38

  Grot.
• p 1.39

  See Rivet.
• q 1.40

  See Petr. à Fig. on Micah 4.1.
• r 1.41

  See Rivet.
• s 1.42

  Ribera.
• t 1.43

  Sa. Tirin.