expressed and beyond which nothing but the inexpressible terror of the conflagration of the whole World at the last day of which therefore it is as we have said usually interpreted can be imagined and nearer to which no terrible judgement in the World ever on any People executed came or can well come then this here spoken of While he saith that the day shall burn as an oven what doth it less then represent the condition of those whom the judgement spoken of shall then seize to be as if they were surrounded with fire without possibility of avoiding the fury and dire effects thereof then which nothing we know is to men more terrible as if the heavens were on fire over their heads and made an hideous noise and the Elements melted with fervent heat about them and the Earth and all the works therein were burning that we may take in and so compare with these those not unlike expressions in II Pet. III. 10 12. by which usually the terror of the day of the last general Judgement is thought to be described but in the opinion of the learned Doctor Hammond this that is here spoken of viz. that of the judgement threatn'd to the obstinate Jewish Nation The words as there so here also are such as no figurative or hyperbolical expressions that can be possibly used for setting forth a most dreadful judgement can surpass yet so great was the judgement according to this prediction executed on them as that we may look on them not as a figurative but real description of what should be What could be said less to express the face of things when their stately City and magnificent Temple were all at once on fire and none could quench it may it not well be said that the day there then burnt like an oven and in words appositely here appliable though spoken to another sense Isa. XXXI 9 that Gods fire was then in Zion and his furnace in Jerusalem To shew how in that day that day of punishment as an ancient Arabick Translator not unfitly for expressing the sense renders it that which he before said concerning a certain discrimination to be made between the righteous and the wicked should be made evident he describes in the following words the effects of it and first as concerning the wicked saying and all the proud yea and all that do wickedly all those that obstinately went on in wicked courses and contemned God and his Laws shall be stubble and the day that cometh shall burn them up saith the Lord of Hosts c. Where is now then any occasion to say as they did c. III. 15 we call the proud happy yea they that work wickedness are set up yea they that tempt God are delivered what shall now become of their happiness and of their glory when they shall be but as stubble before the fire which shall without delay or resistance be certainly consumed where is now that deliverance that they talked of how shall they deliver themselves who shall deliver them no escape shall there be found for them such utter destruction shall that day that cometh in that dreadful manner bring on them as if they were clear burnt up so that it shall leave them neither root nor branch which is apparently contrary to that being set up or built c. III. 15 This also is a proverbial speech to express utter destruction by a similitude taken from a tree destroyed not only by having its boughs and branches cut off but its roots also plucked up The Chalde Paraphrast renders it shall not leave them son nor nephew because saith Kimchi explaining it the first son is as the root and his son is as the branch but we may rather say it shall leave neither them nor their posterity the Father being the root the sons and posterity branches from him That interpretation of the Chalde being by most of the Jewish Expositors followed Abarbinel not seeing how that may be so conveniently applied to the punishment of the wicked at the Resurrection finds out another explication which he thinks more convenient viz. That what is said is concerning the good works of wicked men for which because in this World they receive their reward God will not there leave to them any root or branch of any commandment by them performed or any good work for which they may receive reward in the day of Judgement according to a saying of their Rabbins That he the most of whose works are evil and the least part good he is rewarded for his small righteousness in this World that he may be wholy punished in the World to come This he gives as his own opinion though a very far fetched one not knowing how to adapt otherwise the words of the Text to that punishment of the day of Judgement which he here thinks to be the day spoken of Other opinions he mentions also as of some that by branch is understood the infants of wicked men as if they should not be admitted into the World to come and otherwise that by root is understood the soul and by branch the body with the like neither root in this World nor branch in the World to come Among Christian Expositors also they who expound the Text concerning the day of Judgement are at some difference in applying the expression to the matter or thing signified but to them who go the way that we have chosen of expounding the Text concerning the day of the destruction of the Jews and their City by the Romans there is no difficulty but the proverbial speech may be interpreted as nigh to the letter as may be to denote Fathers and Children the wicked and their posterity Well may that day be said to have burnt them up and consumed them so as to leave them neither root nor branch when at that time Histories testify that in the Siege and taking of the City there perished of them by fire famine and sword no less then eleven hundred thousand to which if we add those vast multitudes and many thousands of others which were immediatly and within the space of few years after by the same enemies destroyed which all we may account as consumed by the time which is called that day having the authority of a Jew Kimchi himself so far to extend the notion of that day and reckon all for one continued day of destruction while he saith although it be said that the day shall burn them up yet their destruction shall not be all in one day but they shall go on in perishing and in a short time be consumed add I say those great multitudes to the former if there be need and what less can be said to express the greatness of the desolation and destruction then that they were cut off root and branch so far that it is no small wonder that there should be any remainder of them These things are manifest out of the Histories of those times especially
seem convenient we shall take notice of in going them over as they lie in order Behold saith God I will send Others translate I do send as more agreeable to the letter and so also is it recited in the New Testament as Matth. XI 10 Mar. I. 2 Luk. VII 27 Because the thing though not done or in present doing when these words were spoken yet was assuredly to be done and was therefore spoken of in the present tense But ours in regard that it was after a time to be fulfilled express it not unfitly in the future I will send as agreeable to the sense and not disagreeable to the letter which will well enough bear either seeing the Participle as is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sholeach sending Behold I sending i. e. am sending or will send is frequently used to denote the present Tense but somtimes the future also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malachi Which signifies either my Angel or my Messenger the word signifying both an Angel and a Messenger an Angel because a Messenger agreeable to the root of the word of which see Ch. I. 1 and II. 7 from which our Prophet had his name Malachi it is here rightly rendred my Messenger My Messenger Who is designed by this title we Christians cannot doubt it being in those forecited places in the Gospel expresly attributed to John the Baptist and he in two of them viz. Matth. and Luke is plainly said by Christ himself to be him of whom this was written But the unbeleiving Jews denying Christ whose Messenger this was to be are at a loss likewise concerning this Messenger and by disagreeing among themselves so far as they do and by the absurdity of what they affirm shew that they are either all ignorant of the truth or will none of them confess it as by a brief view of them we may see R. Salomo Jarchi interprets it if Abarbinel give us the meaning aright of the Angel of death who shall take the wicked out of this life to be sent into Hell torments In the copies of him that we have are no such words expressed but only My Messenger to take out of the way or cut off the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so accordingly interprets the Angel of the Covenant an Angel that shall revenge the breach of the Covenant Which Exposition of his so understood the same Abarbinel thinks though true in the general that however the wicked here may prosper yet after death vengeance shall certainly be taken on them yet not to agree to this place where is a Prophecy of a signal particular day and not that which is continually and necessarily seen and alwaies was and will be so without any new remark to be ushered in with a Behold as of a new notorious thing as is likewise intimated to be pointed out here in what follows But who may abide the day of his coming c. And he shall purify the Sons of Levi c. which are not things properly and peculiarly denoting the state of Souls after death Aben Ezra saith that it is probable that by this Messenger is meant Messiah the son of Joseph But it is so far from being probable so to be that it is most certain it is not so For what is that Messiah the Son of Joseph but a mere figment of their own brain whom they suppose to be of the Tribe of Ephraim on whom they may fasten those Prophecies which foretell of the sufferings of Christ that so they may take them off from Messiah the Son of David to whom they will have none but glorious and triumphant things to pertain as if they could not belong to one person who through sufferings should enter into his glory And this they do without any ground or warrant from Scripture only that they may deny our Christ to be the true and only Messiah by the Prophets spoken of so that to us who believe the Gospell this signifies nothing nor hath in it any thing that may make it probable so far as in this place to be embraced by others of their own profession R. D. Kimchi thinks that by this Messenger is meant an Angel from Heaven If saith he ye ask concerning the judgement of the wicked in this World there shall come a time that you shall see and then he will draw near to you for judgement to consume the wicked that are among you and that shall be the day when I will send my Angel and he shall prepare or clear the way before me and he shall be an Angel from Heaven as it is written Behold I send my Angell before thee to keep thee in the way c. Exod. XXIII 20 and he shall clear the way before me this shall be in the gathering or restoring the captivity so as that they shall not find in their way any adversary or evil occurrent This Exposition of his appears not to have pleased Abarbinel by his taking no notice of it when yet of his Exposition of the other words he doth and by that he himself gives another far different from that or the others that have been mentioned w ch is That by this Messenger is meant the Prophet himself that here utters these words from God whose name is the same word here used viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malachi and being interpreted signifies my Angell or my Messenger which cannot but seem strange to any that the Prophet speaking of things to come should be thought to prophesy of himself But to put the best color he can upon his opinion he would perswade men that Interpreters are out in interpreting these words wholly of the time to come but that they are to be understood partly of what was at present partly of what was to come partly of what was past of what was present Behold I send Malachi my Prophet of what was to come The Lord whom ye seek shall suddenly come viz. the Shecinah or majestatick glorious presence of what was past And the Messenger of the Covenant whom ye delight in viz. the King of Persia hath already come as if to stop their murmurings by reason of the prosperity of the wicked he had now sent the Prophet Malachi to tell them what punishment is determined for those wicked hereafter as in the following part of the Chapter he will shew and so to clear the way before him by solving their question Where is the God of Judgement And seeing they murmured because the Shecinah or glorious presence did not appear in the Temple they had now built in which were wanting the Shecinah and glory and fire from Heaven and answer by Vrim and Thummim which were in the former Temple and objected that Gods Providence was removed from them and all things were ill ordered therefore to assure them that the Shecinah should assuredly come again into the Temple that should hereafter be built he saith And the Lord whom ye seek shall suddenly come into
a reward of his zeal that that Sacrament should never be administred but that he should oversee it for which cause alwaies at every Circumcision they set a Chair of State for him as being Angel Messenger or President of the Covenant and so here called A pretty story whereby to delude themselves and amuse the people from further enquiry after the truth which if it were found only in trivial fabulous Books might pass as a fancy but that it should be quoted by their serious and grave Authors as a thing pertinent to this place and grounded on it cannot but seem as strange as it is groundless and ridiculous What is added whom ye delight in shews that with great longing they expected of old his coming as a time that should bring much cause of joy and rejoycing to them and what follows as repeated Behold he shall come or cometh saith the Lord of hosts shews the certainty of the thing as sure as if it were already done God engageth both his truth and power in it he saies it and every word of his is truth and he that saies it is the Lord of hosts God of all power and can and will effect whatsoever he saith Behold he cometh not as Abarbinel as we have seen would have it hath or is already come that so he might apply it to the King of Persia who made with them a Covenant of Peace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yabo shall certainly come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bizmano in his time as Kimchi truly explains it And not only so but if we look on the place before named to which he should come viz. his Temple it will give us necessarily to understand as to the time too that he was to come while that Temple was yet standing as Grotiâ—s well observes And here before we proceed it will be covenient to take notice what the same learned man suggests to us on the next verse viz. That Christs coming when spoken to and of the Jews denotes not only his first manifestation in the flesh or the Temple but all the time from his first preaching to the destruction of the City of Jerusalem and of the Temple Otherwise more distinctly the word is applied to a threefold coming of Christ 1. His coming in the flesh to be born among men 2. His coming in Judgement for vengeance to his enemies and deliverance of his Servants in this World as he did come at the destruction of the Jews 3. At the end of the World at the day of Judgement And so understanding it as particularly respecting the Jews we shall easily perceive here a full and satisfactory answer to those murmurers and scoffers of those times who seeing the prosperity of some wicked men as it is in the last verse of the preceding Chapter said every one that doth evil is good in the sight of the Lord and he delighteth in them or where is the God of Judgement Though such who impiously question Gods Justice deserve no other answer then to feel it yet in much condescension he here vouchsafes them such an answer as to let them know that though he doth not presently proceed as they would have him but seem to neglect or wink at the doings of wicked men yet he is not negligent but in his own appointed time will so order things as shall make it manifest to all that he took notice all the while of what was done This time as to them he here expresses to be that coming of Christ which is in these and the following words described in which time was his just judgement signally executed before the whole World as to what concerned their Nation And so the question why God suffers the wicked oft most to florish as to them of that Nation the People then by the Prophet spoken to and of is fully decided by what was in that space of time by him brought to pass so as to stop the mouth of any other who shall in like blasphemous manner question his Justice by warning them to leave to him his own time to execute his just Judgements and rather to prepare themselves for that time which certainly shall come upon them then in any way to doubt of it The things here spoken do more particularly concern the Jews but are to all and to us for examples and are written for our admonition God having several waies of executing his Judgements but proceeding still according to the same rule of Justice They likewise concern rather more general and national impieties and judgements accordingly executed yet so as every particular man may thence take instruction that none who taketh care of his waies seeing such as are openly wicked to prosper and florish should thence take occasion of murmuring and questioning Gods Justice nor any wicked man that prospers in this World should because God suffers him so to do for that justify himself or think himself good in the sight of the Lord or that God delighted in him but be assured that a time will come when God will execute just Judgement on him however for a time he forbear him and so deal with him in particular as he here threatneth to do with the wicked of those times He hath other waies of coming besides that here spoken of to every man at his death and after judgement which though R. Salomo as we have seen doth ill in making the prime and literal meaning of this place as he doth yet so far he is true that certainly God will by it come to every man in particular and then judge and distinguish them according to the things that they have done not the things that they have enjoied in this World His deferring them till then is not a sign of his liking to them but shall make if they by repentance prevent it not for their greater condemnation and misery and so shall it appear that they are out who for what they see them here to enjoy shall account them happy See Luke XVI 25 This may seem a digression as not pertaining to the literal meaning of the words yet may be not impertinent in regard that both the present words and other passages after in this Chapter cannot but suggest such consideration of Gods just Judgement both for private persons and whole Societies of men to us That some Christians anciently should interpret the word come in the first place of Christs first coming and in this second of his coming to Judgement cannot but seem strange Doubtless here is but one and the same coming spoken of and the repetition of the promise of it doth but confirm the certainty of it and that was the first coming of his then when these words were spoken to be expected by the Jews The words will naturally bear no other sense 2 But who may abide the day of his coming and who shall stand when he appeareth for he is like a refiners fire and like fullers sope But who may
by such terms as were then in use among them and in their mouths set forth those dolorous times which they did talk of and expect so to warn them to prepare for them as now at hand and a certain proof that Messiah of whose being come they were by their own confession to be a sign was now come and they ought to acknowledge it And in expressions so full of dread doth he describe those pangs sorrows or afflictions of that time and day of his coming to the Jews which were accordingly made good in that space of time which we said to be comprehended under the day of his coming and his appearing as that nothing can surpass or equal them but the day of his last coming at the terrible day of Judgement to all People at the end of the World insomuch that it may even seem doubtfull whether that day were not meant by divers of them in those Chapters of Mat. XXIV Mar. XIII and Luc. XXI which we have cited At least this is set forth as a type and figure of that insomuch that as well in respect to this time of such tribulation as had not been from the Creation here spoken of as of that might be said as well concerning even the Elect among the Jews for whose sakes our Saviour saith those daies should be shortened whereas else no flesh should be saved Mat. XXIV 22 to whom the issue should be salutary as concerning the wicked to whom it should be for destruction Who may abide the day of his coming and who shall stand when he appeareth which in S. Luke is expressed by being accounted worthy to escape all those things that should come to pass and to stand before the Son of man What we with most others render who may abide c. is by the Vulgar Latin rendred who shall be able to think of the day of his coming and who shall stand to see him To express emphatically I suppose the terror here intimated For if none can think of it by reason of the power or dreadfulness of his Majesty who shall be able to abide or bear it saies S. Jerom including both significations Not that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mecalcel or its root doth properly signify to think of it is no where else so found the properer signification being to bear or sustain which it hath Jer. XX. 9 And so farther describing the terror of those times or giving a reason of the terror of them he adds For he is like a Refiners fire and like Fullers Sope. In words taken from things of known and ordinary use he describes the severity of those Judgements which should then come on all in that Country for trial to all and destruction to the wicked He is saies he like a Refiners fire or as the construction will also bear as refining fire though the other seems more proper The use of that fire is to melt metals and try them that so what is pure may be by it self retained the dross being either consumed or so separated as to be taken away from it And then the People being compared to mixt metal that hath in it what is pure and what is dross and the Lord that should come in Judgement being compared to fire which shall throughly try that metal the meaning will be plain as R. Tanchum expresses it that he will consume or take away the transgressors and rebellious amongst them as the Refiners fire consumes or separates the dross of melted metals and cleanseth them from what is false and unsincere and this so as that the good and sincere shall at once be put to severe tryal every one in their own persons as the good metal also the sincere gold or silver endureth the hardship or trial of the fire though preserved and at last coming forth more pure refined and purged So as this may be applied to what concerns them in their particulars also which by those tryals and afflictions shall be made sensible of their sins and what is amiss in them that so purging themselves from them they may become vessels of greater honor sanctified and meet for the Lords use and prepared unto every good work as the Apostles words are 2 Tim. II. 21 But the words seem here more to concern the whole mass or community of the People all calling themselves by the same name of Gods People but many of them being not so whom now by the refining fire of his Judgements he would distinguish from the true Israelites and by the same means prove the one and bring to destruction the other as was actually done by those heavy calamities which ended in the destruction of the Country City of Jerusalem and the Temple by the Romans about the 70 th year of Christ. The same is plainly likewise the meaning of the other similitude added and like Fullers Soap the use of which is to scour wooll or cloth and purge out all spots and stains in it and take them away leaving the wooll or cloth though by the same means fretted and rubbed the more white or brighter colored As that takes away all spots so shall he take away all wicked ones saith R. Salomo The wicked may well be compared to spots in the garment of a People as S. Jude calls them in the Assemblies of the Christians spots in their Feasts of Charity Jude ver 12. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Borith which ours and others render Soap the vulgar Latin and others also render Fullers herb Concerning the primary signification of the word there is doubt both among the Jews and others but which is all that is to the purpose it is by all agreed on to be somewhat which in those times and places the Fullers or Scowrers of Cloth used to take away spots and stains cleanse and whiten Cloth withall having as Grammarians will for its root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barar which signifies to cleanse make white and clean as Dan. XI 35 Now what our Translators and most others supply by he attributing it to the Lord spoken of Kimchi doth it by it attributing it to the time called the day of his coming and when he shall appear and takes refining for an epithet to fire but then maketh the sense the same thus And that day shall be as fire which purgeth the dross from silver so shall that purge or separate the wicked from the good and the wicked shall be destroyed and the just or righteous shall remain and so in the other similitude Here we may not pass unobserved that divers Christian Expositors interpret this not of those visible judgements and afflictions which we have spoken of but of the irresistible force of Christs word and preaching which may be compared indeed to fire as Jer. V. 14 and XXIII 29 and is expressed by things of greatest force and power which nothing can resist as Heb. IV. 12 by a two-edged sword piercing even to the dividing
there and others both here and there give it For here he would have the words rendred as continued with the former and part of what those blasphemers before mentioned said viz. that then they that feared the Lord were destroyed from another signification that the same root hath and is used in as in other places according to him and some others So in II Chron. XXII 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vattedabber and she destroyed all the Seed Royal and from it is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deber which signifies the plague or such destructive sickness so that according to him the sense is that when the presumptuous sinners that work wickedness are set up and though they tempt God by exposing themselves to the greatest dangers are yet delivered then at that very time they that fear the Lord perish are cut off and destroyed one together with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el to being here the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Im with or are by evil accidents intangling them made destructive and causes of perdition one to another as if the hand of God were upon them to confound and destroy them Thus far he would have the words of those that spake against Gods Justice to reach and then the following words the Lord hearkned c. to be an answer from the Prophet to them as if he should say to them Know and consider that to all this that you say God hearkneth and heareth it and that both the righteousness of the righteous and the wickedness of the wicked are as manifest before him as if all were written in a book of remembrance that it might remain many daies till the time of due recompence and reward c. And the same way of Exposition with him doth Arias Montanus follow and gives it as his own conjecture or opinion probably having seen Abarbinel else he would scarce have fallen in so fully with him here as he doth in many other places without mentioning him in Expositions singular to them and this he commends as most agreeable to the words but I see no reason to be of his opinion but choose rather to follow that interpretation which our Translation with the most both of Jews and Christians gives not making these first words a part of those stout words which the wicked spake against God but a declaration of the behaviour of those that feared God and the following of the good consequence thereon So R. D. Kimchi perspicuously expounds them and the following The former words were the saying of those who did not understand the waies of the Lord and his Judgements and when those that feared the Lord heard those words from those men who denyed the Providence of God over these things below they spake one with another and multiplyed or often repeated those words and argued the matter till they found by their understanding that all his waies are judgement that he is a God of truth and without iniquity And the Lord hearkned i. e. God blessed for ever attended to their words and gave them their reward for this And a book of remembrance was written before him a proverbial expression according to the language of men among whom Kings write a book of memorials for there is no forgetfulness with God according to what is said blot me out of thy Book Exod. XXXII 32 and every one that shall be found written in the book Dan. XII 2 These words of his we have set down at large because they give exactly that notion concerning the distinction of the words from the former and the signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidbaru which our Translators choose to follow And it is that wherein most both Jewish and Christian Expositors do well agree as likewise in what is meant by what he saith and the Lord hearkned and heard it and a book of remembrance was written viz. that the Lord took due notice of what was said both by bad and good say some which though it be true that he doth so yet here more particularly it seems to be referred to the good and kept it in perpetual remembrance in the register of his memory if we may so speak as certainly as if it were written in a book according to the custome of men who note down in writing or cause to be registred such things as they would not forget but be sure to call to mind and shew that they took due notice of as meet occasion and opportunity should serve to reward those that had done them any service or deserved well or whom they had a mind to do good to Of Gods book and things being written in it there is we know often mention in the Scriptures besides those places which Kimchi recites both in the Old and New Testament and every where is much alike to be understood viz. that the things spoken of are as surely known and had in remembrance with him as if they were written down before him And so where the books are said to be opened it is the making manifest his knowledge of those things by his passing sentence on men accordingly for good or bad see Dan. VII 10 and Revel XX. 12 and Isa. LXV 6 The book of remembrance is here said to be written for them that feared the Lord and that thought upon his name viz. to give them assurance that their faithfulness to him however he did not presently reward them openly for it yet was duly taken notice of by him and in due time he would make it known by his distinguishing them from the wicked and his great care of them to preserve them from those heavy judgements and that destruction which should seize on the others as will appear in the following words But before we pass to them we may take notice of what is by some observed concerning the signification or force of that word which is rendred and that thought upon his Name viz. that it imports not a bare thinking of but a due esteem and awful regard of so as with all care to avoid all things that may tend to the dishonor of it constantly to endeavor so to walk as beseems such who profess to know God and to serve him as alwaies in his presence and with respect to him and fear of him Those saith Kimchi are meant who alwaies think of or meditate in the waies of the Lord and the knowledge of his God-head for his Name is himself and he himself is his Name Aben Ezra understands it of the wise in heart who know the secret or the mystery of the glorious awfull Name He seems to allude to what is said Psal. XXV 14 the secret of the Lord is with them that fear him R. Tanchum saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choshebe rendred that thought on imports or includes honoring and magnifying according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chashub for one in dignity and high
hearken they should inevitably pull on themselves destruction 4 ¶ Remember ye the law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements Remember ye the Law of Moses my servant c. Aben Ezra's Gloss on these words is not amiss Remember the Law of Moses c. i. e. saith he keep or observe it for it will teach you the way of the fear of the Lord and so when the mentioned day shall come ye shall be delivered But the other Jews go wider as by considering their words we shall perceive Abarbinel thus gives the coherence of these words with the former Forasmuch as the worship or service of God which should bring them to that last true reward at the Resurrection was the worship according to the Law and Commandments and that great rebellion which should bring to that punishment which he mentions is the omission or rejection of the Law therefore he subjoyns to this which he hath said Remember the Law of Moses my servant to declare to them that by means of that they should attain to the reward and true prosperity That in which he errs in this Exposition is in that he refers what is here spoken to the day of the Resurrection which belongs to that day of Jerusalems Visitation the evil of which that they might prevent or in it find deliverance he commends to them the remembrance and observance in the mean while of the Law of Moses as a faithful rule seeing they should after this have no more Prophets to direct them till his sending to them Elias at the approach of that day Much in like kind errs R. Tanchum viz. in mis-timing the things spoken of saying That this was given as a Precept to those of the Captivity he commanding it to Israel by the hand of this Prophet because after him Prophecy should cease from among them by reason of the obscurity of the Captivity and the meaning saith he is that he that would attain to the happiness spoken of and deliverance from punishment ought necessarily to obey the commands of the Law continued or delivered down among them In which Exposition he passeth over the time to which properly belonged what is spoken viz. that between this Prophecy and the coming of the Eliah here meant wherein Prophecy as he observes should and did cease among them and so the coming of that day of Judgement and discrimination to fasten it on times w ch did not begin till after the completion of this Prophecy according to its proper and primary meaning viz. since the destruction of Jerusalem David Kimchi is not content to run on in the like error but strives to justify it by accusing Christians of error in misinterpreting the words his Exposition runs thus He saith untill the day of Judgement come remember ye in every generation the Law of Moses my Servant to do all or according to all that is written in it Which I commanded unto him in Horeb i. e. as I commanded him in Horeb not according to the words of the Christians which say that it was given for a time according to the literal sense but an Interpreter Jesus came and interpreted it spiritually this Text is an answer to them His meaning seems this That here is a command that till the last day of Judgement they should precisely keep the Law of Moses according to all that was written in it and according to the letter of what was written just as it was given to him and from him to them and that therefore the words refute the Christians who say that the Law was to endure but for a time according to the literal meaning of it but that the literall meaning was to yeild to a spiritual meaning according to which Christ interpreted it But we say that this man frames an argument on false grounds and that the text makes not against us as he would have it and hath in it an answer to and refutation of them not of us who embrace them both according to the letter from which he departs and the true meaning of them which he perverts First in that he saith that here is a command that they should remember the Law of Moses in every generation untill the day of the last Judgement If he mean as manifestly he doth the day of the last Judgement it is manifest that what is spoken hath not primarily respect to that but to that day of Gods National Judgement to be executed on the Jews continuing in obstinate rebellion against him that was the day of the Lord in this Chapter of this Prophecy and the foregoing properly spoken of as we have shewed though so described as to represent to us and necessarily to put us in mind of the last general Judgement too Besides the words are indefinitly spoken without referring to any set time if we will enquire till what time they may seem to bind that will most conveniently be answered to from the next following words viz. till he send Eliah the Prophet before the coming of the day of the Lord warning that till his coming they should look to the Law of Moses as their Director So that hence is no evident ground from which to conclude the perpetuity of the Law against such as should deny it That it should last in force till that day is as much as can from these words be concluded and that which our Saviour saith The Law and the Prophets were untill John since that time the Kingdome of God is preached Luke XVI 16 Farther in that he saith according to all that is written in it and as I commanded him in Horeb meaning that every thing in the Law was just as it is written in it and every thing punctually in that manner and according to the letter as it was commanded is his gloss whereas in the Text it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I commanded and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which though in it self it may seem to make no great difference yet according to his meaning it manifestly doth according to what he adds not according to what the Christians say that it i. e. the Law was given for a time only to be observed according to the letter as it sounds but that Jesus came and interpreted it spiritually and so hereafter it were to be observed or understood according to that spiritual and not its literal meaning For answer to all this we might bid him only to clear himself by answering to what is said Jer. XXXI 31 32. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their Fathers c. whence we may conclude with the Apostle Heb. VIII 8 that in that he saith a new Covenant it is manifest that the first was to be made old that the new might take place