"the Gentiles fhall be come in, and all Ifrael fhall "be faved." This is determined by the Spirit of prophecy : "And it fhall come to pafs, that every "one that is left of all the nations, which came "against Jerufalem, fhall even go up from year "to year to worship the King the LORD of Hofts, "and to keep the feaft of tabernacles. And it "fhall be, that whofo will not come up of all the "families of the earth unto Jerufalem, to worfhip the King the LORD of Hosts, even upon "them fhall be no rain. And if the family of Egypt go not up, and come not, that have no "rain there fhall be the plague wherewith the 66 66 LORD will fmite the heathen that come not up "to keep the feast of tabernacles. This fhall be "the punishment of Egypt, and the punishment "of all nations, that come not up to keep the feast "of tabernacles " I need scarcely take time to fhew, that this prophecy refpects the laft days of the New-Teftament Church. This feems to be generally admitted. The Jews themfelves understand it of that millenmium, in which, according to their carnal apprehenfions, the Meffiah is to reign on earth, and to bring all nations within the pale, and under fubjection to the ordinances, of the Jewish church As the feventh verfe of the thirteenth chapter evidently limits the prophecy to the New-Teftament difpenfation, a confiderable part of the four preceding chapters feems unquestionably to refpect the final converfion of the Jews. The ninth verse r. Zech. iv. 16,—19: s Vide Comment. Hieronym. in loc. of of this chapter contains a prediction fraught with comfort to the Church, but which has never yet been fulfilled: "And the LORD fhall be king "over all the earth: in that day fhall there be "one Lord, and his name one." The holiness afcribed to the Church in this period, is fuch as the hath never yet known: "In that day fhall "there be upon the bells of the horses, HoLI 66 NESS UNTO THE LORD; and the pots in the "LORD'S house fhall be like the bowls before the "altar. Yea, every pot in Jerufalem and in Ju"dah fhall be Holiness unto the LORD of Hofts: "and all they that facrifice, fhall come and take "of them, and feethe theréin: and in that day "there fhall be no more the Canaanite, in the "houfe of the LORD of Hofts t." It needs fcarcely to be obferved, that the whole paffage must be understood fpiritually; that Jerufalem denotes the New-Teftament Church, that Jerufalem which is above, and is free from all ceremonial worship"; and therefore, that the obfervation of the Feast of Tabernacles refpects spiritual worship alone. It is evident, indeed, from this feaft being mentioned fingly, that the paffage cannot be justly explained in any other way. For, had it referred to ceremonial worship, the Paffover and the Feaft of Weeks, which were equally of divine inftitution, would not have been excluded. A variety of prophecies, both in the Old and New Teftament, contain the fame allufion. Thus, the Zech. xiv. 20, 21. u Gal. iv. 26. 46 the following declaration forms a part of the prophecy of Ifaiah concerning the new heavens and the new earth, or the glory of the Church in the laft days: "It fhall come to pass, that from one "new-moon to another, and from one fabbath to another, shall all flesh come to worship before "me, faith the LORD *." This does not refer to every new-moon, or to every fabbath. For the males were bound to come to Jerufalem only thrice a-year; nor was it poffible for them to attend the temple-worship, as often as the words would feem to fignify. But the expreffion is explained by that in Zech. xiv. 16., and refpects the time of the folemn feafts, which were always celebrated at the new moon y. In reference to the laft period of the New-Teftament Church, it may denote the great ftrictness and regularity of Chriftians in their attendance on divine ordinances; as the allufion to the new-moons is fuppofed to fignify the new light communicated to the Church under the gospel, and the great increase of it in that happy period which the prophecy immediately refpects. 66 The fame allufion occurs in Hof. xii. 9. "And "I that am the LORD thy God from the land of Egypt, will yet make thee to dwell in taber"nacles, as in the days of the folemn feaft." This prophecy seems to respect the return of the ten tribes to the God of their fathers; efpecially as viewed in connexion with the fourteenth chapter. If this prediction had a primary respect to VOL. I. the x Ifa. lxvi. 23. Ee the union of fome from the different tribes with that of Judah, after the Babylonish captivity, it had but a partial accomplishment in that event, Ephraim, as a people, hath never yet faid, "What "have I to do any more with idols?" Several confiderations illuftrate the propriety of representing the future glory of the Church under the emblem of this Feaft. 66 1. It was a feafon of great joy to the Ifraelites 2, Jewish writers observe, that " although they were "to rejoice in all their feasts; yet, while the temple and fanctuary ftood, there was greater joy in "this feaft than in any other b." They affign this reason, that it was faid concerning it; "Ye "fhall rejoice before the LORD your God feven "days." The language ufed, indeed, in the appointment of this feaft, feems to exprefs a pecu. liar degree of joy ; "Thou shalt furely rejoice ;" or, as fome render it, "Thou fhalt be only joy"ful ." In the evening of each day, the nobles, the members of the Sanhedrim, and other great men among the Jews, affembled in one of the courts of the temple, and in presence of all the people who were met there, expreffed their joy by finging and dancing; while the Levites, and all who could join with them, played on the various inftruments of mufic, which were used in the temple-worshipd. And doubtless, the period prefigured 2 Hof. xiv. 8. a Vide Braunii Doct. Foed. p. 4. c. 33. loc. 24. p. 974. b Maimon. in Hilchos, ap. Deyling. Obf. Sacr. p. 2. Obf. 31. p. 404. c Deut. xvi. 15. V. Ainfw. in loc. d Deyling. Ibid. Obf. 22. p. 296. prefigured by this feaft, will be a joyful feafon to the Church of Chrift; more joyful than any other in her militant ftate. Then the "nations fhall rejoice with his people." In reference to this blissful era is that call given: Rejoice ye with Jerufalem, and be glad with her, all ye that "love her rejoice for joy with her, all ye that "mourn for her f."" Behold, faith the LORD, "I create Jerufalem a rejoicing, and her people a joy. And I will rejoice in Jerufalem, and joy "in my people, and the voice of weeping fhall "no more be heard in her, nor the voice of cry"ing 5." The felicity of this period is described in fimilar language in the New Teftament: "God "fhall wipe away all tears from their eyes; and "there fhall be no more death, neither forrow nor 66 crying, neither fhall there be any more pain: "for the former things are paffed away h." II. The defign of the inftitution of this feaft acquaints us with the reafon of that peculiar joy by which the celebration of it was diftinguifhed. It was appointed in commemoration of their fituation in the wilderness, when they dwelt in booths, tabernacles, or temporary huts made of the boughs of trees; and of the miraculous protection afforded them, when they had no houses, the pillar of cloud overshadowing them like a tabernacle, and defending them from the injuries of the weather, and from other dangers to which they were e Deut. xxxii. 43. E e 2 f Ifa. lxvi. 10. expofed. g Ifa. lxv. 18, 19. |