great changes in the Material framework of creation, at the close of our age, Haggai is bidden apprise us next of revolutions not less extensive, within the Political domain; for Jehovah declares explicitly, "And I will shake all nations:" whilst Paul in like manner intimates, "That the things which are shaken shall be removed." Important changes, then, will take place among the Nations of the earth, as our day draws on to its sunset, and every kingdom will be more or less affected. But it is of consequence to remember, that the "all nations" of Haggai would, in the apprehension of every Jew who had been in Babylon, designate the "all nations" of Daniel. No doubt, Egypt, and Syria, and Edom were "nations," and would fall "to be shaken," until no stone of their battlements remained; but, alike in the view of Haggai and the Remnant he addressed, who had long been familiar with Daniel's ideas, and terms, and symbols, "the nations" would be an expression which would immediately, if not exclusively, call up the Four Great Dynasties that were in succession to cover, and possess, and govern the whole earth. There was, first, Babylon, proclaimed by Isaiah, (xiii. 19,) "the glory of kingdoms." Then there was Persia, which Daniel refers to, (x. 13,) as "the kingdom of Persia." What is termed in Dan. xi. 2, "the realm of Grecia," was the third. And, lastly, there was the Roman empire, which Daniel (vii. 23) predicted would be "the fourth kingdom, and diverse from all kingdoms."

To these Four Monarchies, Daniel had been instructed, would the government of the earth be, in succession, committed; and, under the similitude of a Great Image, part of which was "gold," part of "silver," part of "brass," and part of "iron," this Political arrangement of the nations was revealed to Nebuchadnezzar, as we learn from Dan. ii. 31-43. In the seventh chapter, however, of the same book, we find that the Prophet himself had an outline, in vision, of this world's Political history; and "a lion," "a bear," "a leopard," and "a beast diverse from all beasts," foretold the empires which would come up and pass away during this dispensation. In Dan. viii. 20-26, another apocalypse of the future is vouchsafed to the Prophet; and he is assured by Gabriel that "the ram" and he goat" which he had seen, shadowed forth the kingdoms of Persia and Greece, with the Four Dynasties which were to emerge from the division of the latter state. In chapters ten and eleven, however, our Prophet records two supplementary visions which he saw; and by these were the various revolutions of Media, Persia, Greece, Rome, minutely, though mysteriously, portrayed.

The Jews, we thus see, who had lived in Babylon, and were cotemporary with Daniel, from whom they must have often heard all about "the kingdoms" which were to take up in turn the government of this lower world, would understand at once what was meant by "all the nations," in: and when it was signified by the voice of "Jehovah Sabaoth," "I will shake all the nations," they would hear Him whose throne is above all thrones, and who holds the reins of universal power, saying, "These dynasties shall I raise up and consolidate, dissolve, and overturn, and wipe out, until there be no more Rome, even as already there is no more Babylon."

However compact and imposing, then, "the kingdoms" which divide the earth among themselves, for a season may look, we may rest persuaded that they have no element of strength or order or duration. I will shake the nations" is the edict which has gone forth from the lips of Him whose decree is destiny; and we need not wonder when we see conflict and confusion invading and vanquishing one sovereignty after another, as we draw nearer the predicted end of our present Economy. Nor is there any cause of dismay when the omens of political change thicken around us, for all will unfold in accordance with an unalterable Programme, and be carried to their consummation by an unerring Potentate. It is "Jehovah" who "shakes," and His "shaking" is but the shaking of Him who is digging the foundations of an empire that will resist all decay.

And the things desired by all the nations shall come." Though God "shakes," and "shakes" vehemently, He does not so merely to display His prerogative and power; but in all the dynastic revolutions that have been witnessed since the days of Nebuchadnezzar, He has had a design in view as benignant as it is grand; for He makes this announcement, "I will shake all the nations, and the things desired by all the nations shall come." Our translators have rendered "the desire," and would lead us to infer that it is Messiah who is pointed at directly, and almost by name. But the Hebrew term is literally “the things desired," and is rightly given by, TÀ ÈÊλектà in the Septuagint,desideratissima,"―objects of eager ambition and pursuit. "The objects of ambitious pursuit with all the nations," however, can only designate the political advantages aimed at, and aspired after, and sought for, by the successive kingdoms who have flourished on the earth, and carried out their schemes of aggrandisement and prosperity. But in every instance "these things of desire" were power and wealth-unlimited sway, and surpassing glory. What each of "the nations," as it acquired stature

and strength, "desired," was, to absorb all other empires into itself, and to subsist for ever in riches and peace and grandeur, beyond the reach of assault or alarm. It was a consummation such as this that "all the nations cherished as an object of ambitious desire;" indeed, this, we may say, is the central problem of our world, the chief desideratum of humanity, the deep though unconscious aspiration of race after race that has passed across the theatre of history.

But, says "Jehovah Sabaoth," man never will be able to satisfy this aspiration, to meet this desideratum, to resolve this problem; and therefore I myself will do it. "I will shake all the nations: and then that which the nations desired will come to pass." One after another "shall I shake all the nations:" and after I have raised up and laid aside Babylon and Persia, and Greece and Rome: after calling to my foot, and in my wrath casting away, Nebuchadnezzar, and Cyrus, and Xerxes, and Alexander, and Cæsar, "I will give my Son the nations for his inheritance, and the ends of earth shall be his possession." Messiah shall yet be "King of kings," and in His kingdom every desideratum of a kingdom" shall be realised. Until all other monarchies have had their opportunity and trial,— until each of the Prophetic nations has emerged and fallen, "the kingdom of righteousness and peace cannot transpire." But "in a little, the nations are shaken once for all." The four absorbing dynasties are conclusively swept away; and then is set up the fifth, of which the Son of man is Prince, and where His saints will reign with Him.

If we are correct, however, in this interpretation of Haggai, our view should throw light on Paul's words in Heb. xii. 27, where he writes, "Yet once more, signifieth the removal of those things that are shaken as of things that are made, that the things which cannot be shaken may remain." The expression, "things that are shaken," and "things which cannot be shaken," is so indefinite and ambiguous, that it is not easy to perceive its import. But for "the things that are shaken" let us read-as we are warranted by the original, σaλevoμèva-" the kingdoms that are to be shaken;" and by the expression, "as of things that are made," let us understand just "kingdoms made by man" in opposition to "the stone cut out without hands,"—or unmade:whilst we refer "those things which cannot be shaken, but will remain," to the Reign of the Son of man, with all that it brings in, of "unshaken" peace, and order, and holiness, and splendour, of which there shall be no end; and then it will be manifest that what Haggai proclaimed is re-echoed by Paul. Both apostle and prophet indicate the saine era of chrono

logy, the same platform of achievement, and the same crisis of history.

The desideratissima of nations are, beyond all doubt, their tranquillity and renown, and permanence and wealth,-everything that ministers to the welfare of the subject, and contributes to the dignity of the sovereign. But it is in "the kingdom" which is to be set up by "the Ancient of Days" that all the perfection of a kingdom will be concentrated; and then nothing "which the nations felt as a desideratum" will be unknown. Let our King ascend His throne, and give forth the law-and the sabbath of righteousness and peace spreads its calm over every vale and sea. Misrule is at an end; order has taken place of confusion; the curse has been assuaged; there is no more oppression under the sun, nor idolatry, nor evil; but justice and equity and faith fill every heart and habitation with gladness. At last there is seen what "creation has so long groaned for. "And this economy cannot be shaken." The Fifth kingdom is "an everlasting kingdom;" and whilst its duration is abiding, it gathers within its borders all that is serene and pure and honourable and grand.

Nevertheless, the very magnitude of this hope ought to enhance our sense of obligation as believers, and fix upon our hearts the remembrance of Paul's words in Heb. xii. 28, "Let us receiving "-TаρаλaμẞávоνTES-"taking "-as in Dan. vii. 18*"the kingdom that cannot be shaken, through which we may serve God acceptably with reverence and submission, hold fast the grace that has been shewn to us." In the kingdom of Messiah there shall reign immutable felicity; but through the love of God His saints shall "take the kingdom, and possess the kingdom for ever, even for ever and ever." And as heirs and princes of that kingdom we shall serve the Lord our God up to the measure of our desires. Believers, then, should know the love wherewith they have been loved, and abide in that love. It was "grace" that chose us from everlasting: it was "grace" that pardoned our iniquities: it was "grace" that led us back to God; and it is "grace" that will make us "a royal priesthood under the Father." But we must "retain the grace" which has been meted out to us, and yield ourselves up to its sway. We often dwell so much on "grace" that we shut out glory. We make everything of faith, and hope is permitted to languish. But it should be carefully noticed that the apostle connects hope with faith, "grace," and glory; and the reason is, that nothing will lead us more ardently to appreciate the mercy of God, or to employ ourselves more * σε παραλήψονται την Βασιλείαν άγιοι ύψιστου.”—Dan, vii. 18.

"acceptably" in His service, than to remember that "we are of the saints who shall in a little while take the kingdom, and possess it for ever,"-sitting on thrones, with Jesus in the

midst.

"I will fill this house with glory, saith the Lord of hosts." Is the final kingdom set up?-then shall the temple on Zion, which forms the centre of the Messianic theocracy, immediately shine forth, we are told, in heavenly lustre and magnificence. For, at verse 7 of Haggai, we read,-"I will fill this house with glory, saith Jehovah Sabaoth." It is vain to attempt proving that this prediction was fulfilled in regard to the temple which was built in Haggai's days; for though the temple of Zerubbabel was erected on the site of Solomon's, and was not much inferior to that edifice in point of dimension, it could not be said to have at any time possessed aught of splendour. On the contrary, the Ark of the Covenant was not found within it: it was pillaged by Antiochus Epiphanes; it was the scene of a revolting massacre; it was once dedicated to Jupiter; it was at another time suffered to lie overgrown with rankest weeds; and, most of all, it had ceased to exist ere Christ was born. Herod's temple succeeded to that of Zerubbabel, and in the magnitude and beauty of its architecture, perhaps the third temple might have rivalled the first. But what relation did Jesus sustain to this sanctuary more than did every Jew? And though He might, from time to time, stand by its altars, He all the while closely held in the beams of His effulgence,-save when once as a child He amazed the doctors by His wisdom; and on another occasion, when, with the motion of His arm, He drove before Him those who would convert "His Father's house" into a bazaar of mammon.

The prediction of Haggai, then, at verse 7, yet waits for its fulfilment; for though the glorious One was in Herod's temple, He shed no glory there; and in a few years after, it was burned with fire, and razed to the dust. Let the "unshaken kingdom," however, be established, and at length shall come to pass that which Jehovah Sabaoth spake by "the hand" of our prophet: -"I will fill this house with glory." That the very house which Haggai looked upon could not be meant, is obvious. But, at all events, it will be "this" house, in the sense of the house that is to stand here. And does not Ezekiel, in chapters xl. to xlvii. of his prophecies, describe another temple that shall crown the summit of Mount Zion in the latter days, placed on the old foundations, and built of the same stones? But when that fourth sanctuary shall be erected, the prophecy of Haggai shall be accomplished, and "Jehovah will fill this house