This will serve to supply a proper understanding of the Jews’ glosses which say that the «chemdath of all the Gentiles,» that is, gold and silver, flowed into this temple. If the earlier kings had put anything into it, then this one took it all away again. This turns their glosses upside down to read: Antiochus distributes the chemdath of all Jews among the Gentiles. Thus this verse of Haggai cannot be understood of the Gentiles’ shirt or coat. For following these three hundred years, or this «little while,» and from then on, they did not get much from the Gentiles, but rather were compelled to give them much. Soon after this, the Romans came and made a clean sweep of it, and placed Herod over them as king. What Herod gave them, they soon learned. Therefore, from the time of Antiochus on they enjoyed but a small measure of peace. Daniers report also stops with Antiochus, as if to say: Now the end is at hand and all is over, now the Messiah is standing at the door, who will stir up ever more contention.
The detestable Antiochus not only despoiled and desecrated the temple but he also suppressed the shebet or sultan, the prince in the house of David, namely, the last prince, John Hyrcanus. None of his descendants again ascended the throne of David or became ruler. Only the saphra or mehoquq remained till Herod. From that point on David’s house looked as if its light had been extinguished, and as if there were no shultan or scepter in Judah. It had in fact come to an end, although there were about one hundred and fifty years left until the coming of the Messiah. Such an occurrence is not unusual; anything that is going to break will first crack or burst apart a little. Whatever is going to sink will first submerge or sway a little. The scepter of Judah went through the same process toward the end: it became weak, it groaned and moaned for one hundred and fifty years until it fell apart entirely at the hands of the Romans and of Herod. During these one hundred and fifty years the princes of Judah did not rule but lived as common citizens, perhaps quite impoverished. For Mary, Christ’s mother in Nazareth, states that she is a handmaid of poor and low estate [Luke 1:48].
It is also true, however, that the Maccabees fought victoriously against Antiochus. Daniel 11:34 refers to this as «a little help.» Those who in this way ascended the throne of David and assumed the rule were priests from the tribe of Levi and Aaron. Now one could say with good reason that the royal and the priestly tribes were mixed. For in II Chronicles 22:11 were ad that Jehoshabeath, the daughter of King Jehoram and the sister of King Ahaziah, was the wife of Jehoiada, the high priest. Thus, coming from the royal house of Solomon, she was grafted into the priestly tribe and became one trunk and tree with it. Therefore she was the ancestress of all the descendants of Jehoiada the priest, a true Sarah of the priestly family. Therefore the Maccabees may indeed be called David’s blood and children, as viewed from the maternal lineage. For descent from a mother is just as valid as that from a father. This is recognized also in other countries. For instance, our Emperor Charles is king in Spain by virtue of his descent from his mother and not from his father; and his father Philip was duke of Burgundy not because of his father, Maximilian, but because of his mother, Mary.
Thus David calls all the children of Jehoiada and of Jehoshabeath his natural children, his sons and daughters, because Jehoshabeath was descended from his son Solomon. So through the Maccabees, Solomon’s family regained rule and scepter through the maternal side, after it had been lost through Ahaziah on the paternal side. It remained in David’s family until Herod, who did away with it and abolished both shultan and saphra or the Sanhedrin. Now finally, there lies the scepter of Judah and the mehoqeq, there the house of David is darkened on both the paternal and the maternal sides. Therefore the Messiah must now be at hand, the true Light of David, the true Son, who had sustained his house until that time and who would sustain it and enlighten it from that point on to all eternity. This conforms to God’s promise that the scepter of Judah will remain until the Messiah appears and that the house of David will be preserved forever and will never die out. But, as we said, despite all of this God must be the Jews’ liar, who has not yet sent the Messiah as he promised and vowed.
Furthermore, God says through Haggai: «I will fill this house with splendor. The silver is mine, and the gold is mine. The splendor of this latter house shall be greater than the former,» etc. [Hag. 2:7 f.]. It is true that this temple displayed great splendor during the three hundred years prior to Antiochus, since the Persians and the successors of Alexander, the kings in Syria and King Philadelphus in Egypt, contributedmuch toward it. But despite all of this, it did not compare in magnificence with the first temple, the temple of Solomon. The text must refer to a different splendor here, or else Solomon’s temple will far surpass it. For in the first temple there was also an abundance of gold and silver, and in addition the ark of the covenant, the mercy-seat, the cherubim, Moses’ tablets, Aaron’s rod, the bread of heaven in the golden vessel, Aaron’s robes, also the Urim and Thummin and the sacred oil with which the kings and priests were anointed (Burgensis on Daniel 9) . When Solomon dedicated this temple, fire fell from heaven and consumed the sacrifice, and the temple was filled with what he called a cloud of divine Majesty [II Chron.5:13, 7:1]. God himself was present in this cloud, as Solomon himself says: «The Lord has said that he would dwell in thick darkness» [II Chron. 6:1]. He had done the same thing in the wilderness as he hovered over Moses’ tabernacle.
There was none of this splendor, surpassing gold and silver, in the temple of Haggai. Yet God says that it will show forth greater splendor than the first one. Let the Jews pipe up and say what constituted this greater splendor. They cannot pass over this in silence, for the text and the confession of the ancient Jews, their forefathers, both state that the chemdath of the Gentiles, the Messiah, came at the time when the same temple stood and glorified it highly with his presence. We Christians know that our Lord Jesus Christ, the true chemdath, was presented in the temple by his mother, and that he himself often taught and did miracles there. This is the true cloud — his tender humanity, in which God manifested hispresence and let himself be seen and heard. The blind Jews may deride this, but our faith is strengthened by it, until they can adduce a splendor of the temple excelling this chemdath of all the Gentiles. That they will do when they erect the third temple, that is to say, when God is a liar, when the devil is the truth, and when they themselves again take possession of Jerusalem — not before.
Josephus writes that Herod razed the temple of Haggai because it was not sufficiently splendid, and rebuilt it so that it was equal or superior to the temple of Solomon in splendor. I would be glad to believe the history books; however, even if this temple had been constructed of diamonds and rubies, it would still have lacked the items mentioned from that sublime, old holy place — namely, the ark, the mercy-seat, the cherubim, etc. Furthermore, since Herod had not been commissioned by God to build it, but did so as an impious enemy of God and of his people, motivated by vanity and pride, in his own honor, his whole structure and work was not as good a, the most puny little stone that Zerubbabel placed into the temple by command of God. Herod certainly did not merit much grace for tearing downand desecrating the temple which had been commanded, built, and consecrated by the word of God, and then presuming to erect a much more glorious onewithout God’s word and command. God permitted this out of consideration forthe place which he had selected for the temple, and so that the destruction of the temple might have the negative significance that the people of Israel should henceforth be without temple, word of God, and all, that itinstead would be given wholly to the splendor of the world, under the guise of the service to God.
This temple was not only less splendid than Solomon’s, but it was also violated in many ways more terribly than Solomon’s temple, and was often completely desecrated. This happened first, against the will of the Jews, when Antiochus robbed it of all its contents, placed an idol on the altar, sacrificed pork, and made a regular pig-sty and an idolatrous desolation ofthe temple, instituting a horrible slaughter in Jerusalem as though he were the devil himself, as we read in I Maccabees 1 and as Daniel11 had predicted. No lesser outrage was committed by the Romans, and especially by that filthy Emperor Caligula, who also placed his mark of abomination in the temple.
