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CHR. The Anfwers the Jews give will convince you the more, and render them indeed self-condemned.

Before the Coming of Chrift, the Jews understood thefe Texts, as we do, to be certainly meant of the Mesfiah, and of none other; but, fince that time, they have forced themfelves to put the most strained and contradictory Meanings upon them; for they agree not in their Expofitions; and the one does manifeftly destroy the other: Thus that Text I before quoted, Gen. xlix. 10. was understood, by the Chaldee and antient Jewish Interpreters, to be meant of the Meffiah.

Yet of their modern Rabbies, fome say, that it was meant of Mofes. But others reject that; First, Because it is plain that the Gathering of the Nations or Gentiles was not to Mofes. Secondly, Because the Sceptre was not given to Judah till long after Mofes. The firft of it that appears was, Judg. xx. 18. when Judah was commanded by God to go up firft, and lead the rest of the Tribes: And David was the first King of the Tribe of Judah. Thirdly, Because Mofes did prophesy of a greater than himself to come, to whom the People Thould hearken, Deut. xviii. 15, 18, 19.

For thefe Reafors, other Rabbies fay, it could not be meant of Mofes; but they apply it to the Tabernacle at Shiloh. This was only for the fake of the Word Shiloh; for otherwise it bears no Resemblance either to the Gathering of the Gentiles, or the Sceptre of Judah. And though the Houfe of God was first set up at Shiloh, yet it was removed from thence, and established at Jerufalem; which was the Place of which Mofes fpoke, that God would place his Name there, as I fhall fhew you prefently.

This Interpretation therefore being rejected, other Rabbies fay, That this Prophecy must be meant of the Meffiah; but that by the Word Sceptre is not to be understood a Sceptre of Rule and Government, but of Correction and Punishment, and that this should not depart from Judah till Shiloh came; but the Text explaining Sceptre by the Word Lawgiver, that the Sceptre fhould not depart from Judah, nor a Lawgiver from between

his Feet until Shiloh came, overthrows this Interpretation, and fhews the Sceptre here mentioned, to be meant of a Sceptre of Rule and Government. Again, Joshua gave them Reft from their Enemies round about: And the Land had Reft many Years under their Judges: And David delivered them out of the Hands of their Enemies And under Solomon they were the richest and happieft People upon Earth: And frequently after they were in good Condition, and at Eafe: So that the Sceptre of Correction did often depart from them before Shiloh came.

This is fo evident, that others of them allow this Sceptre to be a Sceptre of Government; but they say the Meaning is, That the Sceptre fhall not finally or for ever depart from Judah, because the Meffiab will come and reftore it to Judah again. But this is adding to the Text, and making a new Text of it, and quite different from the former; nay, directly oppofite to it: For the Text fpeaks only of the Departing of the Sceptre, but nothing of the reftoring it: And it cannot be restored till once it is departed: Therefore this Expofition, faying it fhall depart, and the Text, faying it fhall not depart, are directly contrary.

Laftly, There are others who throw afide all thefe Excufes, and fay, That the Sceptre or Dominion is not yet departed from Judah; for that fome Jew or other may have fome Sort of Rule or Government in fome Part or other of the World, tho' we know it not.

DE. As if the Jews (who hold the best Correfpondence with one another of any People) could not tell this Place, if there were any fuch, where they were go. verned by their own Laws, and by Governors of their own Nation, though in Subjection to the Government of the Country where they lived!

Thefe Salvoes of the Jews are contradictory to each other; they are poor Excufes, and fhew their Cause to be perfectly deftitute.

But I have an Objection against this Prophecy, which affects both Jews and Chriftians, That the regal Sceptre did depart from the Tribe of Judah long before your Shiloh came.

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CHR. Firft, This Prophecy does not call the Sceptre a regal Sceptre; and, therefore, denotes only Government in the general.

Secondly, The whole Land and the Nation took their Name from Judah: It was called the Land of Judah, and the Nation took the Name of Jews, from Judah; as, before that, of Hebrews, from Heber their Progenitor, Gen. x. 25. And this Prophecy fpoke of thofe Times when Judah fhould be the Father of his Country, and the whole Nation fhould be comprehended under the Name of Judah; and therefore Judah holds the Scep tre where-ever a Jew governs. Befides, the Words Sceptre and Throne are ufed in relation to inferior Governors, to tributary Kings, and Kings in Captivity. Thus it is faid that thirty-feven Years after the Captivity of Judah, the King of Babylon fet the Throne of Jhoijachin, King of Judah, above the Thrones of the Kings that were with him in Babylon, 2 Kin. xxv. 27, 28. This was more than half the Time of the Capti vity; and this was continued to Jehoiachin all the Days of his Life (ver. 29, 30.) which might laft till the End, or near the End, of the Captivity. But, befides the King, the Jews had Governors of their own Nation allowed them, who were their Archontes, or Rulers; and they enjoyed their own Laws, though in Subjection to the King of Babylon. The Elders of Judah which was a Name of Government) are mentioned in the Captivity, Ezek. viii, 1. And the Chief of the Fathers of Judah, and the Priests and the Levites, Ezra i. 5. And after the Captivity they had a Tiratha or Governor of their own Nation, Ezra ii. 63. Neh. viii. 9. And the Throne of the Governor is named, Neh. iii. 7. So that here was ftill the Throne and Sceptre of Judah.

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And from the Time of the Maccabees to their Conqueft by the Romans, the fupreme Authority was in their High Priefts; as it was afterwards, but in Subjection to the Romans; and they enjoyed their own Laws. Pilate faid unto them, Take ye him, and judge him according to your Law, Joh. xviii 31.: And though they anfwered, It is not lawful for us to put any Man to Death, the Reason is given in the next Verse, That the Saying of

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Jefus might be fulfilled which he spake, fignifying what Death be fhould die: For Crucifixion was a Roman Death; but Stoning, by the Law of Mofes, was the Death for Blafphemy, of which they accufed him. And they afterwards toned St. Stephen, for the fame (alleged) Crime, according to their own Law. Their High Priests and Council bad fuli Liberty to meet when they pleafed, and to act according to their Law. And Chrift himfelf owns, they fat in Mofes's Seat, Matt. xxiii. 2. The High Priest fat to judge St. Paul, who applied to him that Text, Exod. xxii. 28. Thou shalt not revile the Gods, nor curfe the Ruler of thy People, or speak Evil of him, as the Apostle renders it, Acts xxiii. 5. So that here the Government was ftill in the Jews, though in Subjection to the Romans: And thus it continued till the Deftruction of Jerufalem, and the Temple, by the Romans. But, fince that time, they are difperfed in all Countries, and have no Governor or Ruler of their own in any. The Sceptre is intirely departed from them.

DE. It is impoffible but the Jews must fee the Difference of their State before the Deftruction of Jerufalem, and fince; and of their Condition as to Government in their feveral Captivities, and now in their Difperfion. In the former, they had ftill a Face of Government left among themfelves; but now, none at all. And their Excufes, which you have mentioned, render them indeed felf-condemned.

What do they fay to that Text you have quoted, Jer. xxxiii. 17, &c. That David fhould never want a Son to fit upon his Throne, &c. You Chriftians apply it to Chrift, who was called the Son of David : But to whom do the Jews apply it?

CHR. Some of them fay, That David will be raised from the Dead, and made immortal, to fulfil this Prophecy. Others fay, That after the Meffiab, who is to be of the Seed of David, he fhall thenceforward no more want a Son, &c.

DE. Both thefe Interpretations are in flat Contradiction to the Text. The Text fays, fhall never want. These say, skall want for a long Time; they must con

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fefs now for near eighteen hundred Years together; and how much longer they cannot tell. They have had none to fit in Mofes's Seat, or on the Throne of David, tho' in Subjection to their Enemies, as they had in the worst of their Captivities; but have not now in their Difperfion.

But is there any Difference betwixt what you call the Cathedra or Seat of Mofes, and the Throne of David?

CHR. None as to Government: For Mofes was King in Jefburun, Deut. xxxiii. 5. But David was the first King of the Tribe of Judah; which was to be the Name of the whole Nation. And Chrift was called the King of the Jews: It was the Title fet upon his Crofs: But after him none ever had that Title to this Day.

DE. This is not to be answered by the Jews. But pray what Perfon is it, do they fay, was meant in the liii. of Ifaiah, which you have quoted?

CHR. They will not have it to be any Person at all. For they can find none, except our Chrift, to whom thefe Prophecies can any way be applied. Therefore, they fay, it must be meant of the Nation of the Jews; whofe Sufferings, &c. are there described in the Name of a Perfon, by which the People are to be understood.

DE. But the People and the Perfon, there defcribed as Suffering, &c. are plainly contradiftinguished. It is faid, ver. 8. For the Tranfgreffion of my PEOPLE was He fricken. And ver. 3, 4, &c. We (the People) efteemed him not. All We (the People) like Sheep have gone aftray

-And the Lord hath laid on HIM the Iniquity of Us all; that is, of the People, who are here called Wicked: But he is called, My righteous Servant, who did no Violence, neither was any Deceit in his Mouth. Therefore this People and the Perfon here spoke of could not be the fame: They are opposed to each other: The one called righteous, the other wicked: The one to die for the other, and to justify the other. By his Knowlege fall my righteous Servant juftify many, &c.

CHR. The Jews, before Chrift came, understood this Prophecy of the Meffiah; as indeed it can be applied to none other. But the Jews fince Chrift, to avoid the Force of this, and other Prophecies which speak of the

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