Which Version and the Hope of israel by Philip Mauro by David Clarke

WHICH VERSION? Authorized or Revision? Including

THE HOPE OF ISRAEL By PHILIP MAURO Author of The World and Its God, The Number of Man, Life in the Word, Evolution at the Bar, etc.

Republished by Bierton Particular Baptists 11 Hayling Close Fareham Hampshire PO143AE www.BiertonParticularBaptists.co.uk

WHICH VERSION

CONTENTS 7 The Work of an Incompetent Scribe

3 17

THE AUTHORIZED OR THE REVISED

The Number and Kinds of Differences

This Raises Some Serious Questions.

SUMMARY

The Bible as a Factor of Civilization

The Bible in English

Chapter I

Chapter V The Principle of, “Ancient Evidence Only” Examined

Divine Safe Guards to the Text

20 21

The Occasion For The R. V.

The Value of Comparatively Late Mss.

The Present Situation

A Test of the Principle of “Ancient Evidence” 21

The Original Text

The Revision Committee Not Instructed To Fashion?- a New Greek Text

As Regards the Work of Translation

The Hebrew Text of the Old Testament

Chapter II

The Various Greek Texts

Stephens (A. D. 1550)

Elzevir or “Textus Receptus” (1624)

Geiesbaoh’s Edition (1805)

Lachmann (1842-1850)

TISCHENDORF (1865-1872)

Tregelles

Alford 14 Chapter III The Ancient Codices. The Vatican Codex And the Sinaitic

Chapter IV Characteristics of the Two Oldest Manuscripts

The Many Corrections of the Sinaitic Ms.

15 16

The Strength of the Case in Favor of The Received Text Chapter VI The Procedure of the Revision Committee Chapter VII

22 23 23 25

Specific Examples of Textual Corruption

The Last Twelve Verses of Mark

The Angelic Message (Luke 2 : 14)

The Lord’s Agony in the Garden and His Prayer for His Murderers

To Save That Which Was Lost

Peter Walking on the Sea

The Mystery of Godliness

From that reply we extract the following :

The Omission of Mark 6 : 11

‘’Bless Them That Curse You’’ (Matt. 5:44)

“Father Forgive Them”

“And Am Known of Mine”

Chapter VIII Changes in Translation

28 28

4 Dr. Alexander Carson

CONTENTS 29 Israel To Be Interpreted?

Examples of Changes in Translation

Paul Before King Agrippa

Concerning 2 Timothy 3 : 16

The Testimony of the Version of 1911

Chapter IX

An Illustration From Zechariah

CHAPTER III How The 0. T. Prophecies Concerning Israel Are Interpreted By Paul

Romans XI.

CHAPTER IV

What The Fathers Of Israel Were Looking For. 47

Examples of Vagaries in Marginal Notes

“Thine is the Kingdom”

“The Son of God”

“Where Their Worm Dieth Not’’

‘’Which is in Heaven”

“The Number of a Man”

God’s Warnings Through Moses (Continued)

The Island of Melita

The Importance Of A Right Understanding Of These Prophecies

The Kingdom Foretold By Moses

Chapter X

CHAPTER V God’s Warnings Through Moses To His Earthly People. What The Apostles Were Looking For.

48 48 52

Erroneous Teaching Concerning The Sinaitic Covenant 53 CHAPTER VI

The Theory of Westcott and Hort

Bishop Ellicott’s Defence of the R. V.

The Conclusion of the Matter

From The Desert To The River Euphrates

Bishop Ellicott in Defence

“The Son Of The Bondwoman Shall Not Be Heir” 59

A Comparison As To Style

The Period Of The Judges

Conclusion 36 The Vox Populi

FOREWORD 39 “Not giving into Jewish Fables” (1 Titus 1:14)

Jewish fables (Literal,myths) are new things.

The Nature And Importance Of The Question. 39 CHAPTER II 40 How Are The 0. T. Prophecies Of Blessing To

CHAPTER VII God’s Promises To The Children Of Israel Fulfilled By Joshua

CHAPTER VIII

56 56 58

60 61

Salvation In Zion. The Sure Mercies Of David 61 The Sure Mercies Of David CHAPTER IX The Travail Of Zion A Voice From The Temple Isaiah’s Prophecy As A Whole

62 63 63 64 65

The New Nation A Resurrection CHAPTER X

CONTENTS 5 66 Until The Fulness Of The Gentiles Be Come In 84 66

CHAPTER XIV “ The Hope Of The Gospel.” Christ’s Personal Teaching

The New Covenant

The New Covenant People

Another Hope

Not In The New Testament

No Second Chance

The Personal Teaching Of Christ

In That Day CHAPTER XI Ezekiel’s Prophecies:

The Valley Of The Dry Bones (Chap. xxxvii)

CHAPTER XII 72 Ezekiel’s Temple; Waters Flowing From The House; Where Did The Spirit Descend At Pentecost? 72 Is It The Plan Of A Temple For The Millennium? 73 The Vision

The Purpose Of The Vision

Was The Pattern Shown Ezekiel Followed? 75 Where Did The Spirit Descend At Pentecost?

The Temple The Place

“Continually In The Temple”

The Day Of Pentecost

The Service Of The Feast Of Pentecost

The Source Of The Living Waters

Go Speak In The Temple All The Words Of This Life”

Living Waters Flowing From The House Of God 79 A Great Difference CHAPTER XIII What The N. T. Teaches As To Future Mercy For The Jews The Figure Of The Olive Tree

CHAPTER XV

Other N. T. Passages On The Future Of Israel

The Teaching Of Paul

The Disciples’ Question In Acts I

As To The “Tribulation Saints”

CHAPTER XVI

Where Is The Promise Of His Coming

The Promise Of His Coming

CHAPTER XVII

“The Election Hath Obtained It”

To Whom Pertain The Promises

“ The Promise”

Hath God Cast Away His People?

101

The Kingdom Op God

101

The Word Op Faith Which We Preach

102

CHAPTER XVIII 103 Building Again The Tabernacle Of David 103

“After This”

104

The Tabernacle Of David?

105

6 As Living Stones

CONTENTS 105 The Cause Of God And Truth, Part IV

George Smith On The Tabernacle Of David 106 Calvin’s Comment On Micah 4.6. CHAPTER XIX

108

126

The Certain Efficacy of The Death Of Christ, Asserted 127 The Death Of Death In The Death Of Christ 127

109

The West And The Quran

128

“Shall Israel Be Restored As A Nation?”

109

Ezekiel’s Testimony

110

Bierton Strict and Particular Baptists Including The Bierton Crisis

129

By David Clarke (Author)

129

Isaiah’s Testimony

110

Mary, Mary Quite Contrary

130

The New Testament Scriptures

111

Trojan Warriors

131

Difficulties Associated with Articles of Religion Among Particular Baptists

132

The City Of God:

132

The Confessions Of St. Augustine

133

The Parousia 3nd Edition

133

CHAPTER XX

112

Concerning The Millennium

112

Help From The Relativity Theory

113

Dr. Stafford’s Study Of The Kingdom

113

The Second Death And The First Resurrection 114 Living And Reigning With Christ

115

The Testimony Of Paul

115

Satan Bound And Loosed

117

FURTHER PUBLICATIONS Body Of Doctrinal Divinity Book 1

119

A Body of Doctrinal Divinity II, II,IV

120

A Body of Doctrinal Divinity, V, VI

121

A Body of Doctrinal Divinity, Book VII

122

A Body Of Practical Divinity, I, II

122

A Body of Practical Divinity , III, IV, V

123

The Cause of God And Truth, Part 1

123

The Cause of God And Truth, Part II

124

The Cause of God and Truth Part III

125

WHICH VERSION

INTRODUCTION 7 English Bible there is of course a differ ence of opinion. Those who favor the modern Version will point to the THE AUTHORIZED OR THE REVISED fact that, during the three hundred years that have elapsed since the A. V. was translated, much material The importance of the question discussed in has been discovered whereby additional light is thrown this volume. The Bible as a Factor of Civilization. upon the Text. They also refer to the advancement in The Bible in the English Tongue. all departments of learning ; and to the fact tliat the R. THE purpose of this book is to set forth information V. was the result of the labors of eminent scholars, who concerning the Authorized and Revised Versions of the spent ten years upon its production. All this is true ; and New Testament, information which should be shared other general facts of like import could be mentioned, by all Bible readers, but is in the possession of only a all of which served to prepare the minds of English few in our day. Our present inquiry is in regard to the speaking people everywhere to give a most favorable many differences, some of them quite serious, between reception to the new Version. How comes it then that the “Authorized” or King James Version, first published the King James Version has not only maintained its in 1611,’ and the ‘’Revised” Version of 1881. The total place of supremacy, but of late years has forged further number of the departures of the latter from the former and further ahead of its rival? This surely is a matter is over thirty-six thousand. worthy of our thoughtful consideration. But before we begin to inquire into it, we wish This Raises Some Serious Questions. briefly to direct the reader’s attention to facts of great Why was such an enormous number of changes importance touching the Holy Scriptures in general, made? On what authority? What is their general and the English Bible in particular. character and effect? Briefly, do they give us a better The Bible as a Factor of Civilization Version, that is, one that brings us nearer to the original autographs of the inspired Writings ? And is the Everything pertaining to the Bible, and particularly Authorized Version so very defective as implied by such every change proposed in the Bible as we have had it in an enormous number of corrections ? the English tongue, is a matter of high consequence to Not only is this a matter of the highest con sequence, all men — whether they realize it or not. For it is beyond but it is one as touching which the ordinary Bible reader all question that the Bible has been the chief factor in would wish to have a well grounded opinion of his own. the formation of our Western Civilization, and also the As a basis for such an opinion lie must have knowledge chief factor in conserving it. Its unique influence upon of the pertinent facts; for the experts, the textual critics, the lives of individuals, and the standards of justice and editors, and Greek scholars, differ and dispute among morality which it has held up before the people, are what themselves; and their discussions and dissertations have served to withstand the mighty disruptive forces of abound in matters so technical and abstruse that lawlessness and anarchy by which the very existence of ordinary persons cannot follow them. Therefore the society has been always menaced — and more so just conflicting opinions of the experts serve only to becloud now than ever before. the subject for the common people. The influence of the Bible has contributed, and still The pertinent facts themselves are not difficult to contributes, far beyond all other forces combined, to the understand ; but they are inaccessible to most Bible maintenance of government, and of all the principles readers. Therefore we are writing these pages with the of law, customs, usages, standards of ethics, education, object mainly of setting forth such facts concerning and family life, that make for the welfare of nations, the two rival Versions, the sources whence they were communities, and individuals. respectively derived, and the circumstances attending This we can assert without fear of contradiction. For the coming into existence of the Revised Version, as even so great an enemy of Christianity as Mr. H. G. Wells have served as a basis for the writer’s own judgment. acknowledges that civilization owes both its origin and Those facts are not only supremely important, but are its preservation to the Bible. He has recently declared also absorbingly interesting. So it is not to a dry or a in print that “the civilization we possess could not have tedious discussion that we invite the reader of this book, come into existence, and could not have been sustained, but to one of lively interest. without it.” Again he admits that “It is the Book that has As to which is the better of the two Versions of the held together the fabric of Western civilization;” that it

8 CHAPTER 1 has ‘’unified and kept together great masses of people Chapter I ; “that it has been ‘“the hand book of life to countless The several English Versions. The occasion millions of men and women, it has explained the world for the R. V. The widely recognized need for a Re to the mass of our people, and has given them moral vision. The demand was not for a new Version, standards and a form into which their consciences could but for a revision of the A. V. The state of the work.” Here is testimony which is all the more valuable original Text. The many Greek Texts of the N. T. because it comes from one of the most prominent of the Only one Hebrew Text of the 0. T. enemies of that faith which rests for its support upon The Several Versions the Bible; and we wonder how any man, who is capable of grasping the facts thus admitted by Mr. Wells, can THE common Version of the Holy Bible in the fail to see that a Book which has, through centuries of English tongue is more than three hundred years old; time, accomplished results so great in magnitude and so for it first appeared in 1611. It is sometimes called excellent in character, must needs be of super-human the ‘’King James Version,” but more commonly the ‘ origin. The facts, which Mr. Wells and other infidels are ‘Authorized Version.” It is usually designated by the constrained to admit, concerning the influence of the letters A. V. In the year 1881 a new Version of the Bible Bible, and concerning the extent, duration, and above all in English appeared; and a second and final edition the character of that influence among the peoples of the thereof was issued in 1885. This Version was the result world, cannot he predicated, even in a small measure, of the labors of a Revision Committee, composed of of any other book. So here we have, in the outstanding English and American scholars, well acquainted with facts which even the enemies of Christ are constrained the original languages. The labors of the Revision to acknowledge, proof enough of the Divine authorship Committee extended over a period of ten years. This of the Holy Scriptures. Version is usually designated by the letters B. V. Twenty years later (1901) another Version, embodying the The Bible in English readings preferred by the American members of the But what we wish specially to emphasize for our Revision Committee, was published in the United present purpose is that, when reference is made to the States. It is known as the “American Standard Version,” Bible and its influence, what is meant in most cases is and is designated by the letters A. S. V. the English Version thereof. For the undeniable fact is There are many differences between these two new that the English Version of the Scriptures is the “Bible” Versions, both of which resulted from the labors of the to most of those who read or consult the Holy Scriptures Revision Committee.[1] For example, in the American ; and the English Version has been, moreover, the basis Version the Name LORD is changed throughout the for the translation of the Scriptures into many other Old Testament to JEHOVAH, which is the recognized languages and dialects. From these facts, which are English equivalent of the Hebrew original. This change matters of common knowledge, it follows that whatever we regard as a great improvement. But we shall not affects the English Version of the Bible is of highest discuss herein the differences between the two modern consequence to all the people of the world, even if we Versions. It should also be stated at the outset that our limit ourselves to the consideration merely of their observations will be confined to the New Testament. The temporal concerns. Therefore it behooves all of us who reason is that the differences of major importance which have at heart the purposes for which God has given us His appear in the Revised Versions of the New Testament, holy Word, to acquaint ourselves, so far as we can, with and their importance is in some cases very great indeed, the merits of the several English Versions, in order that are not differences of translation, but are differences in we may have an intelligently formed and well grounded the Greek text used as the basis of the translation, the opinion upon the question which of these Versions, as a text adopted by the Revisers of the 19th Century being whole, is best calculated to accomplish the purposes of different in many particulars from that which, three God, and to secure the welfare of human beings, both centuries previous, served as the basis of the A. V. In the for time and for eternity. For the thought of writing this case, however, of the Old Testament, the same Hebrew book, and for some of the materials composing it, I am 1 See “Preface to the Edition of 1885,” and indebted to a pamphlet on ‘’The Revised Version,” by L. “Preface to the American Edition” ; also the Appendix E. B., published by Elliot Stock, London. to the former, in which the readings preferred by the American members of the Committee were given.

CHAPTER 1 9 text served as the basis of both Versions. Therefore the consideration the fact (for which the translators of changes made by the Revisers in the Old Testament are the A. V. were in no wise responsible) that changes changes of translation only; and it is quite easy for any had meanwhile occurred in the meanings of not a few one, with the help of a Hebrew Concordance, to form an English words and expressions. For all these reasons it opinion between the several translations of a passage. appeared desirable that our excellent and justly admired When, however, the original text has been changed, he Authorized Version should have such a revision as that has no means of judging whether or not the change was for which the Revision Committee was appointed in the warranted. year 1871. For it should be understood that what was contemplated by those who were responsible for the The Occasion For The R. V. appointment of that Committee was simply a revision The Bible is the one Book in the world which is of the Version of 1611; and had the Committee confined constantly under scrutiny; and the scrutiny to which it themselves to the task actually entrusted to them, and is subject is of the most searching kind, and from the kept within the limits of the instructions given to them, keenest and best equipped minds in the world — and the results of their long labors would no doubt have this, by the way, is another strong, though indirect, proof been a gain and a blessing to all the English-speaking that the Bible is not a human book. This continuous nations, and through them to all mankind. But instead and microscopical examination of the Bible, and of all of a Revised Version of the long accepted English Bible, the circumstances and conditions connected with the the Committee brought forth (so far at least as the New origin of its various parts, has been carried on both Testament was concerned) a New Version. This fact by its friends, who value all the information they can was not disclosed by them. The Preface to the Edition gather concerning it, and also by its enemies, who are of A. D. 1885” gives no indication of it; but through unremitting in their search for facts which might be the vigilance of certain godly and scholarly men (Dean used to discredit its statements or impugn its accuracy. Burgon in particular) the important fact was discerned This unceasing scrutiny extends not only to every and brought to light that the Committee had produced, word of the original text, but to the more minute not a “Revised” Version (though that was the name questions of prefix, termination, spelling, tense of given to it) but a New Version, which was a translation verbs, and even to the very smallest matters, such of a “New Greek Text.” The importance of this fact will as the placing of an accent. It would seem as if every be made evident as we proceed. It will also be a matter generation of men was impelled, as by some strong but of much interest to show the sources from which this inscrutable influence, thus to recognize the importance “New Greek Text” was derived, and the means whereby of every “jot and tittle” of this Book of books. its adoption by the Committee (as to which there was As the result of this constant and painstaking considerable mystery at the time) was brought about. study of the Scriptures during centuries following the The Present Situation appearance of the A. V., it became increasingly evident that, notwithstanding the excellencies of that great It is now more than forty years — the Scriptural and admirable work, there were particulars wherein, period of full probation— since the R. V. appeared; and for one cause or another, it admitted of (and indeed as we contemplate the existing situation (in the year called for) correction. For those who translated it, 1924) the most conspicuous fact that presents itself to though godly and scholarly, and though assisted, as our view is that the New Version (in either or both its we doubt not they were in large measure, by the Holy forms) has not superseded the A. V., and that there is Spirit, were but human, and therefore compassed with not the faintest indication that it will ever do so. Indeed infirmity. Moreover, in the course of the years following it appears that the R. V. is declining, rather than gaining, the completion of their labors, discoveries were made in favor, and that with Bible users of all classes, from the which affected the original text of the New Testament, most scholarly to the most unlearned.[2] This is a fact and other discoveries which threw fresh light upon of much significance, and due consideration should be the meaning of obscure words and difficult passages. given to it in any attempt one might make to arrive at a It was found also that corrections in translation were just estimate of the relative values of the rival Versions. demanded here and there, particularly in regard to the 2 See the Reports of Bible Societies on p. 117 of tenses of verbs. this volume. And beside all that, we have to take into

10 CHAPTER 1 What is the explanation of this fact? It is not that the Old Text. But the case is far otherwise; for the first part of Version did not and does not admit of corrections and the work is to settle the Greek Text from which the improvements. Nor is it that the Revisers did not make translation is to be made ; and this is a matter of immense them; for it cannot be denied that the R. V. contains many difficulty, for the reason that the original materials from improved readings. Yet for all that, as the experience of which the Text must be constructed embrace upwards a whole generation has now conclusively demonstrated, of a thousand manuscripts. Some of these contain the the A. V. retains, and in all probability will continue to whole, or nearly the whole, of the New Testament ; and retain, its long undisputed place as the standard English the rest contain a part, some more, some less, thereof. Bible. This failure of the new Versions, or either of Of these manuscripts a few are supposedly as early them, to displace the old, is attributed by some to the as the fourth or fifth century, and others as late as the supposed conservatism of people in general, and to fourteenth. Then there are also certain ancient Versions, their assumed reluctance to accept changes of any sort. or Translations, as the Latin, Syriac and Coptic, whose But we should say the truth in this regard is rather that testimony as to disputed passages must be considered, people in our time are unduly ready, and even eager, to particularly for the reason that some of them are older welcome every kind of a change. Radical innovations than the earliest Greek manuscripts known to exist at are the order of the day. On every hand we see the ‘“old “ the present time. The most noted of these is the Peschito, being discarded for the ”new” and the “up-to-date;” and or Syriac Version, which dates from very early in the in no department of human affairs is this eagerness for Christian era, probably from the second century. change more manifest than in the field of literature (if The original materials for the making of a Greek Text that word may be properly applied to what people read embrace also numerous quotations of Scripture found now-a-days). in the copious writings of the “church fathers,” which Moreover, the generation of those who had known have survived to our day. This is an important source only the A. V., and who therefore might have been of information; for those quotations are so numerous, disposed to cling to it for that reason alone, is now and they cover so much ground in the aggregate, that passed away; and the fact which confronts us is that the greater part of the Text of the entire New Testament whereas those living at that time (1881-1885) seemed could be constituted from them alone. quite ready and willing to welcome the E. V., fully But no two of these thousands of manuscripts are expecting it to be a real improvement upon the older exactly alike ; and every discrepancy raises a distinct Version, the almost unanimous judgment of the next question requiring separate investigation and a separate succeeding generation is that the older Version is to be decision. While, however, the precise reading of preferred. thousands of passages is affected by these differences, But, looking beyond and above the sphere of mere it must not be supposed that there is any uncertainty human judgment, and recognizing the superintendence whatever as to the teaching and testimony of the New of the Spirit of God in all that has to do with the Word Testament in its entirety. For the consoling facts in that of God, we feel warranted in concluding from the regard are: facts stated above that there are Divine reasons for (1) that the vast majority of the variant readings are the retention of the A. V. in the favor of the people of so slight (a mere question of a single letter, or an accent, God. We will try, therefore, to point out some of those or a prefix, or a case ending) as not to raise any question reasons. at all concerning the true sense of the passage ; and (2) that the sum of all the variant readings taken The Original Text together does not give ground for the slightest doubt Very few of those who read the Scriptures have any as to any of the fundamental points of faith and idea how much depends upon the all- important matter doctrine. In other words, the very worst Text that could of settling the Greek Text of the New Testament, or how be constructed from the abundant materials available many and how great the difficulties involved therein. Of would not disturb any of the great truths of the Christian those who give any thought at all to the matter the larger faith. number seem to suppose that there exists some where It will be seen, therefore, that the making of a an acknowledged original Text of the New Testament, Greek Text, as the first step in producing an English and that the work of preparing an English Version is Version, involves the immense labor of examining, merely a matter of the correct translation of that Greek for every disputed word and passage, the numerous

CHAPTER 2 11 manuscripts, ancient Versions, and quotations now the Greek text of the New Testament do not exist in known to exist, and also the making of a decision in connection with the Old Testament, the original of each case where there is a conflict between the various which is in the Hebrew tongue. For there is but a single witnesses. This is a highly complicated task; and for the Standard Hebrew text, the ‘’Massoretic Text,” which is proper performance of it other qualities besides Greek recognized by both Jewish and Christian authorities as and English scholarship are required. For example, one the true Text of the Hebrew Scriptures. must settle at the outset what degree of credibility is Chapter II to be imputed to the respective manuscripts; and this is where, in our opinion, the compilers of the Greek The Various Greek Texts Text used as the basis for the E. V. went far astray, with The Various Editions of the Greek Text. the result that the Text adopted by them was much That of Stephens of 1850. The Elzevir or Textus inferior to that used in the translation of the A. V. Our Receptus, Griesbach’s Text. Lachmann led in reasons for this opinion, which will be given later on, a new direction, followed by Tischendorf and are such as to be easily understood. In this connection Tregelles. Tisehendorf and the Mt. Sinai Ms. The it is important to observe that no amount of care in principle of “Ancient Evidence Only.” Alford’s the work of translation will tend to cure defects in the Text. original Text; but that, on the contrary, the more faithful the translation the more effectually will the errors of the WE HAVE spoken briefly of the difficulties that Text be carried into the resulting Version. must be met by those who undertake to compile, from the scattered and diverse original ‘’sources,” a Greek Text The Revision Committee Not Instructed to of the New Testament. That great task has, nevertheless, Fashion?- a New Greek Text been undertaken by able scholars at different times, and, Moreover, it is to be noted in this connection that as the outcome of their labors, there are in existence at the instructions under which the Revisers acted did the present time several complete texts. We will now not contemplate the making of a New Greek Text ; give a brief account of the most important of them. nor did they have the qualifications needed for such Stephens (A. D. 1550) a complicated task. The reader will be astonished, we venture to predict, when he comes to learn (as we propose The Text of Stephens is that which served as the to show later on) the mode of procedure whereby, in basis of the A. V. In its production the compiler was this case, that ‘’New Greek Text” was fashioned. But at guided in large measure, though not exclusively, by the this point we merely direct attention to the fact that the comparatively recent manuscripts (ninth, tenth, and Committee was instructed to under take “A Revision of eleventh centuries) which had been in use in various the Authorized Version,” with a view to ‘’the removal of churches of Europe, Asia and Africa. plain and clear errors,” and that the first rule was “To It might be supposed that Stephens was at a intro duce as few alterations as possible into the text disadvantage with respect to later compilers in that he of the Authorized.” This prompts us to ask, if 36,000 did not have the benefit of the manuscripts, particularly alterations were the fewest possible for the Revisers to the Vatican and Sinaitic, which were available to later introduce, what would they have done had a perfectly editors, as Tischendorf, Tregelles and Westcott and Hort. free hand been given them? But the fact is, and this we hope to make quite plain, that the comparative excellence of the Text of Stephens As Regards the Work of Translation (and the Elzevir or Textus Receptus — see next subFurthermore, we believe it can be clearly shown that heading below) is due in no small degree to the fact that the work of translation in the case of the R. V. is as a whole in its composition the Vatican and Sinaitic Mss. were much inferior to that of the A. V. (notwithstanding the not consulted. The comparatively late Mss., from which many improved readings given in the R. V.) insomuch the Stephens and Elzevir texts were mainly com piled, that, as one competent authority has said, the later were, of course, copies of older ones, which were in time version is characterized by “bad English everywhere.’’ used up, and which them selves were copies of others still more ancient. In all this copying and re-copying, The Hebrew Text of the Old Testament there would inevitably have crept in the various errors As already stated, the diJ0S.culties attending to which copyists are liable. Moreover, in some cases

12 CHAPTER 2 there were alterations purposely made, from one motive Therefore we should take careful note of the or another. When an error crept into a copy, or was principles that were adopted, and of the mate rials that purposely introduced, it would naturally be perpetuated were used in the compilation of later Greek Texts of the in copies made from that one ; and thus variations from New Testament. Of the most important of these we shall the original would tend to multiplication. There was, proceed now to speak briefly. however, a check upon this tendency. For such was the Geiesbaoh’s Edition (1805) reverence paid to the sacred Text, and such the desire that copies used in the churches should be pure, that This Text appeared about 150 years after the Elzevir every opportunity would be embraced for comparing edition. In the meantime an enormous amount of new one Text with another; and where differences were ob materials had been gathered and was available for served there would be naturally an investigation for whatever help it might afford in the effort to arrive at the the purpose of establishing the true reading. Thus, by true original reading. But the added mass of evidence examination and comparison of a moderate number made the task of examination the more laborious; — say ten or twenty— comparatively late manuscripts and moreover, it raised again and again the difficult from widely separated points, it would be possible to question of the relative credibility of conflicting witnesses. establish, almost to a certainty, the original reading Griesbach, in the compilation of his text, proceeded of any disputed passage, or, if it were a passage whose upon a plan and principles of his own, which need authenticity as a whole was questioned, to decide not be here described. In cases of doubt and difficulty whether it were genuine Scripture or not. he seemed to follow the Textus Receptus. Hence his departures were not serious; and in any case his Text is Elzevir or “Textus Receptus” (1624) not regarded today as having any special authority. This edition, with which the name and fame of the Lachmann (1842-1850) great Erasmus are associated, has been for centuries, and still is, the best known and most widely used of This editor appears to have been the first to act all the Greek Texts. While this justly famous edition is upon the theory or principle that the more ancient the later by some years than the publication of the A. V., the manuscript the more worthy of credence. The extent differences between it and its immediate predecessor,- to which this idea has been allowed to control in the the Stephens edition, are so few and unimportant that settling of disputed readings, without regard to other the two may be regarded for all practical purposes as weighty considerations whereby the credibility of the one and the same. Thus all the scholarship back of the contradictory witnesses should properly have been Textus Receptus is an endorsement of the Text which determined, is very extraordinary. This matter calls for served as the basis for the translation of our A. V. special attention, not only because of the important part It is apparent from what has been said already that it played in settling the Text of the R. V., but because it if the Revisers of the 19th century had used the same seems to be quite generally taken for granted that the Greek Text, either as it stood, or with such corrections as older the manuscript the more worthy to be believed might seem justified by discoveries made subsequently where there is a conflict of testimony. We propose, to 1624, they would have given us a Version having a therefore, to examine this rule of evidence with some comparatively small number of changed readings. In care later on ; and in that connection we will endeavor fact it is within bounds to say that, if the Revisers had to show why we believe that the principles which given us simply a corrected translation of the Textus controlled in the compilation of the Textus Receptus are Receptus, instead of a translation of an entirely “New far more conformable to the sound rules of evidence, Greek Text,” we should not have more than a small and hence more likely to lead to right conclusions, than fraction, say less than ten percent, of the changes found that adopted by Lachmann and his successors. in the E. V. And what is more, not one of those changes Lachmann seems to have conceived a prejudicial which are regarded as serious, and against which such a dislike for the Received Text, and (as a good authority storm of protest has been raised (and that from men of expresses it) to have “set to work to form a text the highest scholarship and deepest piety) would have independent of that, right or wrong. He started with been made. In that case it is likely also that the changes the theory of ancient evidence only, thus sweeping away would have commended themselves to the majority of many copies and much evidence, because they dated discriminating Bible users. below his fixed period.” In fact he did not seek to arrive

CHAPTER 2 13 at the original inspired Writings, but merely ‘’to recover conflicting testimony. the Text as it was in the fourth century.” This principle, TISCHENDORF (1865-1872) first adopted by Lachmann, and followed with wellnigh calamitous results by his successors, including This scholar, whose great abilities and unremitting Drs. Westcott and Hort (who were responsible for the labors are widely recognized, has had a dominating Text which underlies the R. V.) is based upon the tacit influence in the formation of the modern Text. assumption that there existed in the fourth century a Tischendorf proceeded upon a plan which we give Greek Text which was generally accepted, and which in his own words: “The text is to be sought only from was also virtually pure. But it is now recognized that ancient evidence, and especially from Greek Mss., but the very worst corruptions of the original Writings are without neglecting the testimonies of Versions and those which occurred prior thereto. Fathers.” From this we see that Tischendorf thoroughly And not only so, but, at the time of the appearance of committed himself to the principle of giving the the R. V. Drs. Westcott and Hort put forth an elaborate “ancient evidence’* the deciding voice in all disputed explanation of the principles adopted by them in the readings. That he should have adopted this principle was making of their ‘’New Greek Text” (which up to that specially un fortunate because of the circumstance that time had been privately circulated among the Revision Tischendorf himself was the discoverer of the famous ists, and under injunctions of strictest secrecy) and in it Codex Sinaiticus (of which we shall have occasion to they admitted that the Textus Receptus is substantially speak more particularly later on) which manuscript is identical with the Text used in the Churches of Syria reputed the most ancient but one of all the now existing and elsewhere in and prior to the fourth century. To Greek manuscripts of the N. T., and which therefore, this important feature of the case we will refer more in upon the principle referred to, is entitled to the high est detail later on; for it proves that the authors of the Text degree of credibility. But whether or not the Sinaitic Ms. adopted by the Revisers, while appealing to the principle is the most ancient of all now known to exist, it is, beyond of “ancient evidence” as the reason for their departures any doubt what ever, the most defective, corrupt, and from the Received Text, have made admissions which untrustworthy. Our reasons for this assertion (rea sons show that they in fact acted directly contrary to that which are ample to establish it) will be given later on. principle. We wish at this point merely to note the fact (leaving the Now, as to the assumption that because a given Text proof thereof for a subsequent chapter) that the most or Ms. dated from the fourth century it would be purer serious of the many departures of the E. V. from the A. than one of later date, we quote the following statement V. are due to the unhappy conjunction of an un sound of one who was generally regarded as the ablest textual principle of evidence and the fortuitous discovery, by critic of those days. Dr. Frederick H. A. Scrivener, who, a scholar who had accepted that principle, of a very in his “Introduction to the Text of the N. T.” (3d ed. p. ancient Greek Ms. of the N. T., a Ms. which, despite its 511) says : “It is no less true to fact than paradoxical unquestioned antiquity, turns out to be about the worst in sound that the worst corruptions to which the New and most “scandalously corrupt” of all the Greek Texts Testament has ever been subjected originated within a now known to exist. hundred years after it was composed; that Irenanus and Tregelles the African Fathers, and the whole Western church, with a portion of the Syrian, had far inferior manuscripts to This editor was contemporary with Tischendorf. As those employed by Stunica, or Erasmus, or Stephens, stated in his own words his purpose was “to give the text thirteen centuries later, when moulding the Textus on the authority of the oldest Mss. and Versions, and Receptus.” But Lachmann proceeded in disregard of with the aid of the earlier citations, so as to present, so this fact, and no doubt because ignorant of it. He thus far as possible, the text commonly received in the fourth set a bad example; and unfortunately his example has century.” been followed by editors who came after him, men of This, it will be observed, is substantially the plan great learning unquestionably, and having accurate proposed by Lachmann ; and these are the precedents knowledge of early Greek, but apparently knowing little which seem to have mainly influenced Westcott and of the history of the various Greek manuscripts, and Hort in the compilation of their Text, which is virtually nothing at all of the laws of evidence, and how to deal the Text from which the E. V. was made. with problems involving the investigation of a mass of Dr. Scrivener says (Introduction p. 342) : ‘*

14 CHAPTER 3 Lachmann ‘s text seldom rests on more than four Greek to which the modern editors have attributed so high a Codices, very often on three, not infrequently on two, degree of credibility, and by which their decisions in the sometimes on only one.” His fallacy, which was adopted construction of a Greek Text for the R.V. have been so by Tregelles, necessarily proved fatal to the text prepared largely influenced; and especially to the consideration by the latter, who in fact acted upon the astounding of the two most venerable of all the existing witnesses to assumption that “eighty-nine ninetieths” of our existing the sacred text, namely, the Codex Vaticanus, so called manuscripts and other authorities might safely be because its repository is the papal palace (the Vatican) at rejected, in order that we might be free to follow a few Rome, and the Codex Sinaiticus, so called be cause it was early documents of bad repute. discovered by Tischendorf in a monastery on Mt. Sinai This tendency in a wrong direction found a still in Arabia. These Mss. are supposed, from the character further development in Tischendorf, and came to full of the writing, and from other internal evidences, to fruition in Westcott and Hort, who were allowed to date from the fourth century. The next oldest are sup fashion according to their own ideas the Greek Text of posed to date from the fifth century. Hence, upon the the R. V. generally accepted theory to which we have referred above, the testimony of the two codices just named is to Alford be accepted as decisive in the case of disputed readings. The work of this editor (who is rated high as a Therefore, the Revisers of 1881 committed themselves Greek scholar, though we know not how competent to the leading of these two ‘’ancient witnesses.” Did they he was to decide questions of fact where there was lead towards or away from the true text of the inspired conflict of testimony) was subsequent to that of the two Writings! That is the deeply important matter into preceding editors. Concerning their work he says that “If which we propose now to inquire. In addition to the Tischendorf has run into a fault on the side of speculative Codex Vaticanus and the Codex Sinaiticus, there are hypotheses concerning the origins of readings found three other very ancient Mss. These are : in those Mss., it must be confessed that Tregelles has 1. Codex Alexandrinus. This Ms. has been kept for a sometimes erred on the (certainly far safer) side of long time in the British Museum in London. It contains scrupulous adherence to the more literal evidence of all the Gospels (except small parts of Matthew and the ancient Mss.” Al ford’s text was Constructed — ^to John) and all the rest of the N. T. except 2 Cor. 4:13-12:6 state it in his own words — “by following in all ordinary (fifth century). cases the united or preponderating testimony, of the 2. Codex Ephraemi, kept in Paris, containing only most ancient authorities.” Later evidence was taken portions of the Gospels, the Acts, Epistles and Revelation into consideration by him only when “the most ancient (fifth century). authorities did not agree or preponderate. “ 3. Codex Bezae, kept at Cambridge, England, It seems not to have occurred to this learned man, containing nearly all the Gospels and nothing else of any more than to the others, that mere antiquity was the N. T. except portions of Acts (sixth century). It not a safe test of reliability where witnesses were in has a very bad reputation, as fully exposed by Dean conflict, and that a late copy of a correct original should Burgon. No editor appears to attach importance to it. be preferred to a corrupt Ms. of earlier date. The Discovery of the Mt. Sinai Ms. This famous Codex (with facsimiles of the Chapter III handwriting, and with an account of its discovery) is The Ancient Codices. The Vatican Codex and the published in full in Dr. Scrivener’s work entitled “A Full Sinaitic Collation of the Codex Sinaiticus” (1864). Constantine Tischendorf, a noted German scholar, THIS brings us to the consideration of those “ancient who was indefatigable in the quest of old manuscripts, manuscripts” or “ codices,”[3] as they are usually called, was visiting, in the year 1844, a monastery on Mt. 3 Codex is a name given to any ancient manuscript Sinai, and in the course of that visit he chanced to book. There are about 114 known “codices” of the Bible, find one day, among the waste, some leaves of vellum that is manuscripts on parchment in uncial characters which, upon inspection, were found to contain parts (all capital letters run together) dating from the 4th to between the 9th and 16th centuries, containing the the 10th century; and about twelve hundred manuscripts Gospels, besides about five hundred manuscripts known as cursives (i. e., written in a running hand) containing the rest of the N. T.

CHAPTER 3 15 of the Septuagint Version of the 0. T. in a script which fourth century Codex, he suffered his judgment to be indicated that the Ms. was of great antiquity. overpowered by the circumstance. He at once remodelled In describing his famous discovery Tischendorf his 7th edition (i. e., the 7th edition of his Greek Text of says : the New Testament) in 3,505 places, to the scandal of the “I perceived in the middle of the great hall a large Science of Comparative Criticism, as well as to his own and wide basket, full of old parchments; and the librarian grave dis credit for discernment and consistency.” informed me that two heaps of papers like this, mouldered Evidently then, Tischendorf was carried off his by reason of age, had been already committed to the feet by the subjective influence of his discovery; for flames. What was my surprise to find among this heap he at once surrendered his judgment to this particular of documents a considerable number of sheets of a copy Ms., easily persuading himself that, because of its of the Old Testament in Greek, which seemed to me to be apparent antiquity, and without regard to any other one of the most ancient I had ever seen.” considerations, it must needs be right in every instance The monks allowed him to take forty-five of the where it differed from later manuscripts. Thus, having sheets. But nothing more transpired until fifteen years fully committed himself to that view, he naturally later, when he again visited the monastery, this time adhered to it thereafter. Unfortunately, however, the under the direct patronage of the Czar of Eussia. And weight of his great influence affected the whole school then he was shown a bulky roll of parchment leaves, of Comparative Textual Criticism. For Dean Burgon which included, among other manuscripts of lesser goes on to say : importance, the Codex now known as the Sinaitic. “But in fact the infatuation which prevails to this Naturally enough Dr. Tischendorf was highly hour (1883) in this department of sacred science can only elated by his discovery. Indeed his enthusiasm was be spoken of as incredible.” unbounded. He says, “I knew that I held in my hands And lie proceeds to show, by proofs which fill many the most precious Biblical treasure in existence;” and he pages ‘’that the one distinctive tenet of* the three most considered this discovery to be “greater than that of the famous critics since 1831 (Lach-I mann, Tregelles and Koh-i-nor of the Queen of England.” Tischendorf) has been a! superstitious reverence for what As usual in such cases this important “find” made is found in the same little handful of early (but not the a great stir, especially amongst those who devote earliest, nor yet of necessity the purest) documents.” themselves to the study of antiquity. We are all aware In this connection it should be always borne in mind of the marked tendency of human nature to exaggerate that those text-makers who profess to adopt as their the importance of every “find.” Examples of this sort controlling principle the acceptance on disputed points greet us from time to time. The discovery of the tomb of the testimony of “the most ancient manuscripts,” have of an Egyptian king is regarded as a matter of such not acted consistently with that principle. For the fact is supreme interest to all the world, that even trivial details that, in the compilation of their Greek Texts they have connected with it are communicated by cable to the not really followed the most ancient manuscripts, but ends of the earth, and are given prominence in the daily have been controlled by two manuscripts only. Those newspapers. Thus an ancient article recently exhumed two are followed even against the counter evidence of from the rubbish of a long buried city will oftentimes all other avail able manuscripts, amounting to over a start a wave of excitement throughout the world; thousand, some of which are practically of equal age, and whereas an article of identical sort, known to have against the evidence also of Versions and of quotations been in existence for some time, would be treated with from the writings of “fathers” much older than the two complete indifference. “We need not wonder, therefore, Codices referred to. But to this feature of our subject we that the great scholar was carried away by his chance expect to return. discovery, and that he succeeded in impressing upon Chapter IV others also his own idea of the surpassing importance of his “find.” Characteristics of the Two Oldest Manuscripts Dean Burgon, speaking of Tischendorf and his Characteristics of the two oldest Mss. The discovery, aptly remarks : many series of corrections to which the Codex ‘“Happy in having discovered (in 1859) an uncial Sinaiticus has been subjected. What they prove. Codex, second in antiquity only to the oldest before known The work of an incompetent Scribe. The number (the Vatican Codex), and strongly resembling that famous

16 CHAPTER 4 and nature of the differences between these inspired original, we are constrained to regard them as two ancient Copies and the Received Text. The little more than a single reproduction of one and the conclusions to be drawn. same scandalously corrupt and comparatively late copy.” THE principle which the modern editors have adopted, namely, that of following the oldest manuscripts in settling all questions of doubtful or disputed readings, throws us back upon the two Codices (Vaticanus and Sinaitic) which, though not dated, are regarded by all competent antiquarians as belonging to the fourth century ; and its practical effect is to make those two solitary survivors of the first four Christian centuries the final authorities, where they agree (which is not always the case), upon all questions of the true Text of Scripture. Therefore it behooves us to inquire with the utmost care into the character of these two ancient witnesses, and to acquaint ourselves with all available facts whereby their trust worthiness may be tested. And this inquiry is necessary, regardless of what may be our opinion concerning the principle of “ancient evidence only,” which we propose to examine later on. For what now confronts us is the fact that those two fourth century Codices have had the deciding voice in the settling of the Greek Text of the R. V. and are responsible for practically all the departures from the Received Text to which serious objection has been made. Thus, Canon Cook in his authoritative work on “The Revised Version of the First Three Gospels” says: “The two oldest Mss. are responsible for nearly all the readings which we have brought under consideration — readings which, when we look at them individually, and still more when we regard them collectively, inflict most grievous damage upon our Lord ‘s words and works. “And again : “By far the greatest number of innovations, including those which give the severest shocks to our minds, are adopted on the testimony of two manuscripts, or even of one manuscript, against the distinct testimony of all other manuscripts, uncial and cursive. . . . The Vatican Codex, sometimes alone, but generally in accord with the Sinaitic, is responsible for nine-tenths of the most striking innovations in the R.V.” Dean Burgon, whom we shall have occasion to quote largely because of his mastery of the en tire subject, after having spent five and a half years “laboriously collating the five old uncials throughout the Gospels,” declared at the completion of his prodigious task that “So manifest are the disfigurements jointly and exclusively exhibited by the two codices (Vatican and Sinaitic) that, instead of accepting them as two independent witnesses to the

The Many Corrections of the Sinaitic Ms. Turning our attention first to the Codex Sinaiticus, we would lay stress upon a matter which, in our judgment, has a decisive bearing upon the all-important question of the trust worthiness of that ancient manuscript. And we are the more urgent to impress this particular matter upon the consideration of our readers because — notwithstanding its controlling importance — it has been practically ignored in such discussions of the subject as have come under our eye. What we now refer to is the fact that, since this document was first inscribed, it has been made the subject of no less than ten different attempts at revision and correction. The number of these attempts is witnessed by the different choreographics of the revisers, and the centuries in which they were respectively made can be approximated by the character of the different hand-writings by which the several sets of corrections were carried out. Dr. Scrivener published (in 1864) “A Full Collation of the Codex Sinaiticus,” with an explanatory introduction in which he states, among other facts of interest, that “The Codex is covered with such alterations” — i. e., alterations of an obviously correctional character— “brought in by at least ten different revisers, some of them systematically spread over every page, others occasional, or limited to separate portions of the Ms., many of these being contemporaneous with the first writer, but for the greater part belonging to the sixth or seventh century. “We are sure that every intelligent reader will perceive, and with little effort, the immense significance of this feature of the Sinaitic Codex. Here is a document which the Revisers have esteemed (and that solely because of its antiquity) to be so pure that it should be taken as a standard whereby all other copies of the Scriptures are to be tested and corrected. Such is the estimate of certain scholars of the 19th century. But it bears upon its face the proof that those in whose possession it had been, from the very first, and for some hundreds of years thereafter, esteemed it to be so impure as to require correction in every part. Considering the great value to its owner of such a manuscript (it is on vellum of the finest quality) and that he would be most reluctant to consent to alterations in it except the need was clearly apparent, it is plain that this much ad mired Codex bears upon its face the most

CHAPTER 3 17 incontestable proof of its corrupt and defective character to the line im mediately below.” Dr. Scrivener cites in But more than that, Dr. Scrivener tells us that the stances “where complete lines are omitted,” and others evident purpose of the thorough-going re vision which “ where the copyist passed in the middle of a line to the he places in the 6th or 7th century was to make the Ms. corresponding portion of the line below.” conform to manuscripts in vogue at that time which From this it is evident that the work of copy ing were “far nearer to our modern Textus Receptus.” was done by a scribe who was both heedless and The evidential value of these numerous at tempts incompetent. A careful copyist would not have made at correcting the Sinaitic Codex, and of the plainly the above, and other, mistakes so frequently; and only discernible purpose of the most important of those the most incompetent would have failed to notice, upon attempts is such that, by all the sound rules and reading over the page, and to correct, omissions which principles of evidence, this “ancient witness,” so far from utterly destroyed the sense. tending to raise doubts as to the trustworthiness and Dr. Scrivener’s judgment on this feature of the case textual purity of the Received Text, should be regarded is entitled to the utmost confidence, not only because as affording strong confirmation thereof. of his great ability as a textual critic, but because, being From these facts therefore we deduce: first that the impressed, as all antiquarians were, with the importance impurity of the Codex Sinaiticus, in every part of it, was of Tischendorf ’s discovery, it was solely from a sheer fully recognized by those best acquainted with it — and sense of duty and honesty, and with manifest reluctance, that from the very beginning until the time when it was that he brought himself to point out the defects of the finally cast aside as worthless for any practical purpose; manuscript. Therefore, the following admission made and second that the Text recognized in those days as the by him carries much weight : standard Text, and by which the defective Codex now “It must be confessed indeed that the Codex so highly rated by scholars was corrected, was one that Sinaiticus abounds with similar errors of the eye and agreed with our Textus Receptus. It is most surprising that pen, to an extent not unparalleled, but happily rather facts which affect so profoundly the evidential value of unusual in documents of first rate importance; so that the Codex Sinaiticus, facts which in deed change it from Tregelles has freely pronounced that ‘the state of the text, a hostile to a friendly witness (as regards the Received as proceeding from the first scribe, may be regarded as Text) should have been so completely disregarded. very rough.’ “ Speaking of the character of the two oldest Mss. Dean Burgon says: The Work of an Incompetent Scribe “The impurity of the text exhibited by these codices is But there are other characteristics of this old Ms. not a question of opinion but of fact. . . . In the Gospels which have to be taken into consideration if a correct alone Codex B (Vatican) leaves out words or whole estimate of its evidential value is to be reached. Thus, clauses no less than 1,491 times. It bears traces of careless there are internal evidences that lead to the conclusion transcription on every page. Codex Sinaiticus ‘abounds that it was the work of a scribe who was singularly with errors of the eye and pen to an extent not indeed careless, or incompetent, or both. In this Ms. the unparalleled, but happily rather unusual in documents of arrangement of the lines is peculiar, there being four first-rate importance.’ On many occasions 10, 20, 30, 40 columns on each page, each line containing about twelve words are dropped through very carelessness. Letters and letters — all capitals run together. There is no attempt to words, even whole sentences, are frequently written twice end a word at the end of a line, for even words having over, or begun and immediately canceled; while that gross only two letters as en, ek, are split in the middle, the last blunder, whereby a clause is omitted because it happens letter being carried over to the beginning of the next to end in the same words as the clause preceding, occurs line, though there was ample room for it on the line no less than 115 times in the New Testament.” preceding. This and other peculiarities give us an idea In enumerating and describing the five ancient of the character and competence of the scribe. Codices now in existence, Dean Burgon remarks that But more than that. Dr. Scrivener says: “This four of these, and especially the Vatican and Sinaitic manuscript must have been derived from one in Mss. “have, within the last twenty years, established which the lines were similarly divided, since the writer a tyrannical ascendancy over the imagination of the occasionally omits just the number of letters which critics which can only be fitly spoken of as a blind would suffice to fill a line, and that to the utter ruin superstition. ‘ ‘ Those ancient Codices have indeed been of the sense ; as if his eye had heedlessly wandered blindly followed, notwithstanding that they differ “not

18 CHAPTER 4 only from ninety-nine out of a hundred of the whole ancient Codices are the repositories of the purer Text, body of extant Mss. be sides, but even from one another. and that the corruptions and departures are with the This last circumstance, obviously fatal to their corporate Received Text and the sources from which it has been pretensions, is unaccountably overlooked. As said of the derived. two false witnesses that came to testify against Christ, But let it be remembered in the first place that it is for so it may be said of these witnesses who are brought the supporters of the two ancient Codices, as against the forward at this late day to testify against the Received Received Text, to establish their case by a preponderance Text, “But neither so did their witness agree together.” of testimony ; for the burden of proof rests heavily upon them. It is for them to show, and by testimony The Number and Kinds of Differences which carries thorough conviction, that God left His As a sufficient illustration of the many differences people for fifteen centuries or more to the bad effects between these two Codices and the great body of of a corrupt text, until, in fact, the chance discovery other Mss. we note that, in the Gospels alone. Codex by Constantine Tischendorf, in the middle of the 19th Vaticanus differs from the Received Text in the century, of some leaves of parchment so slightly valued following particulars: It omits at least 2,877 words; it by their custodians that they had been thrown into the adds 536 words; it substitutes 935 words; it transposes waste paper basket, and until (for some mysterious 2,098 words ; and it modifies 1,132 ; making a total of and as yet unexplained reason) the Codex Vaticanus 7,578 verbal divergences. But the Sinaitic Ms. is even was exhumed from its suspicious sleeping place at the worse, for its total divergences in the particulars stated papal headquarters.[4] It is for them to explain, if they above amount to nearly nine thousand. can, the concurrence of a thousand manuscripts, widely Summing up the case against these two fourth distributed geographically, and spread over a thousand century Codices (with which he includes the Beza, years of time, and of the many Versions and writings of supposedly of the sixth) Dean Burgon solemnly assures “fathers” going back to the second century of our era. us, and “without a particle of hesitation, that they are That there were corrupt and defective copies in the early three of the most scandalously corrupt copies extant;” centuries — many of the alterations having been made that they “exhibit the most shamefully mutilated texts with deliberate intent — is well known; and to account which are anywhere to be met with;” that they “have for the survival of a few of these (three at the most) is become (by whatever process, for their history is wholly not a difficult matter. Indeed there is good reason to unknown) the depositories of the largest amount of believe that they owe their prolonged existence to the fabricated readings, ancient blunders, and intentional fact that they were known to be, by reason of their many perversions of truth, which are discoverable in any defects, unfit for use. But, on the other hand, the fact known copies of the Word of God” (italics in the (as is admitted) of the existence everywhere of a Text original). represented now by over a thousand extant manuscripts, These are strong statements, but the facts on which and agreeing with the Received Text, can be accounted they are based seem fully to warrant them. Therefore for only upon the supposition that that is the true Text. it matters not what specific excellencies might be Furthermore, we have shown by what has been presented attributed to the Revised Version of the New Testament, above that the two most ancient Codices exhibit clear the fact that the underlying Greek Text was fashioned in internal evidences of their defective character; and we conformity to the Mss. referred to in the above quoted have shown also that, in case of the Sinaitic Ms., the paragraph is reason enough why it should be shunned 4 It is easy to understand why this particular Ms. by Bible users. is cherished at the “Vatican; for its corruptions are what In describing the foregoing characteristics of the make it valuable to the leaders of the papal system. We two most ancient Codices, as revealed by a minute can conceive therefore the satisfaction of those leaders inspection thereof, and by careful comparison with the that their highly prized Ms. has been allowed to play Received Text, we are not losing sight of the fact that the the leading part in the revision of the English Bible, many divergences between the two do not of themselves than which there is nothing on earth they have more tend to show the corruption of the former, since those reason to fear. On the other hand, may not this be one differences may be explained equally well upon the of the causes why God, in His over ruling providence theory adopted by the Revisionists, and supported by has frustrated the attempt to displace the A. V. by & new the more modern Greek editors, namely, that the two version, based upon such a sandy foundation ?

CHAPTER 5 19 thoroughly corrupt and defective work of the original Omission. An illustrative test of the comparative scribe (or scribes) was well known to genera tion after values of the earlier and the later Mss. The strength generation of those through whose hands it passed. of the case for the Received Text. SUMMARY Briefly then to sum up the matter thus far, we observe : 1. That the most important and deplorable of the departures of the New Greek Text from the Received Text have been made with the support of less than one percent of all the available witnesses; or in other words, the readings dis carded by the Revisers have the support of over 99 percent of the surviving Greek Texts (besides Versions and “ Fathers”). 2. That the two Mss. which had the control ling influence in most of these departures are so corrupt upon their face as to justify the conclusion that they owe their survival solely to their bad reputation. With these facts before us, and in view also of the leading part the English speaking peoples were to play in shaping the destinies of mankind during the eventful centuries following the appearance of the Version of 1611, we are justified in believing that it was through a providential ordering that the preparation of that Version was not in anywise affected by higher critical theories in general, or specifically by the two ancient Codices we have been dis cussing. For when we consider what the A. V. was to be to the world, the incomparable influence it was to exert in shaping the course of events, and in accomplishing those eternal purposes of God for which Christ died and rose again and the Holy Spirit came down from heaven — “when we consider that this Version was to be, more than all others combined, “the Sword of the Spirit,” and that all this was fully known to God beforehand, we are fully war ranted in the belief that it was not through chance, but by providential control of the circumstances, that the translators had access to just those Mss. which were available at that time, and to none others. This belief in no way conflicts with the fact that man’s part in the preparation of the A. V. is marked, and plainly enough, by man’s infirmities. Chapter V The Principle of, “Ancient Evidence Only” Examined The principle of “Ancient Evidence Only” examined. Divine Safeguards to the Sacred Text. The Evidential Value of latex Mss. Errors of

WE COME now to the examination of the principle adopted by the various editors of the Greek Text of the Bible, a principle that was imposed upon the Revision Committee, though that imposition was accomplished in such a way (as hereinafter pointed out) that many of them apparently were not aware of it until after they disbanded. We fully admit that the principle of following the most ancient manuscripts is, on its face, reasonable and safe ; for it is indisputable that (other things being equal) the copies nearest to the original autographs are most likely to be freest from errors. If therefore it were a question whether or not we should follow, in the fashioning of a Greek Text, the earliest as against later manuscripts, there would be no “ question” at all; for all would agree. But, as the case actually stands, it is impossible for us to follow the earliest manuscripts, for the simple reason that they no longer exist. Not a single copy of the many thousands that were made, circulated, and read in the first three centuries is known to exist today. We do have Versions and patristic quotations that date back to the second century, and these, according to the principle we are discussing, are entitled to great weight. Is it not strange therefore, that those who justify their course by appealing to, and by professing to follow blindly, that principle, should cast it aside and accept the readings of fourth century Codices, where these are in conflict with second century Versions and quotations ? Seeing then that the earliest manuscripts are no longer in existence, we cannot follow them, and hence it is clear that the problem which con fronts us is one that cannot be solved by application of the simple rule we are discussing. Briefly, the situation is this : We have on the one hand, the Greek Text of 1611 which served as the basis for the A. V. — a Text that represents and agrees with a thousand manuscripts going back as far as the fifth century, and with Versions and quotations going back to the second. As to this there is no dispute at all; for Drs. Westcott and Hort admit the existence of this Text, and even assume that it was discussed and approved by convocations of the Eastern churches as early as the third century. On the other hand, we have the Codices Vaticanus, Sinaiticus, and Beza, supposedly dating, as to the first two, from the fourth century, and as to the last from the sixth, which manuscripts present thousands

20 CHAPTER 5 of divergences (omissions, additions, substitutions, that His living Word should both feed every generation transpositions, and modifications) from the Received of saints, and should also increase and multiply itself. As Text. Upon such a state of things the question presented it is written, “And the Word of God increased” (Ac. 6;7) for decision is this: Shall we stand by the Received Text ; and again, “But the Word of God grew and multiplied” (accepting corrections thereof wherever they can be (Ac. 12:24) ; and once more, “So mightily grew the established by preponderating proof and putting those Word of God and prevailed” (Ac. 19:20). The means ancient Codices on the level of other witnesses, to be which mainly have served to accomplish the purpose tested as to their credibility like all others) 1 Or shall we referred to, are these : abandon the Textus Receptus in favor of that of Westcott 1. The necessity that there should be a great and and Hort, or of some other of the half dozen that profess steadily increasing multiplication of copies ; for this to be shaped by the principle of following the ancient provides automatically the most effectual security manuscripts ? This is the question we propose to discuss imaginable against corruption of the Text. in the present chapter. 2. The necessity that the Scriptures should be It should be observed, before we proceed with translated into divers languages. This translation of the this question, that the agreeing testimony (where they Written Word into various tongues is but a carrying do agree) of the Vatican and Sinaitic Mss. cannot be out of that which the miracle of Pentecost indicated properly regarded as having the force of two independent as a distinctive characteristic of this age, namely, that witnesses ; for there are sufficient evidences, both everyone should hear the saving truth of God in the internal and external, to warrant the conclusion that tongue wherein he was horn. Thus, the agreement of these two Codices are very closely related, that they two or more of the earliest Versions would go a long are, in fact, copies of the same original, itself a very way towards the establishment of the true reading of corrupt transcript of the New Testament. For while it any disputed passage. It is appropriate at this point to is admitted on all hands that the Text used as the basis direct attention to the very great value of a Version as of the Authorized Version correctly represents a Text a witness to the purity of the original Text from which known to have been widely (if not everywhere) in use it was translated. Those who undertake a work of such as early as the second century (for the Peschito and Old importance as the translation of the New Testament into Latin Versions, corroborated by patristic quotations a foreign language would, of course, make sure, as the afford ample proof of that), on the other hand it is not very first step, that they had the best obtainable Greek known that the two Codices we are discussing represent Text. Therefore a Version (as the Syriac or Old Latin) any thing but copies of a bad original, made worse in of the second century is a clear witness as to the Text the copying. recognized at that early day as the true Text. This point has an important bearing upon the Divine Safe Guards to the Text question we are now examining. For, remembering It is appropriate at this point to direct attention to the that “we have no actual *Copies* (i. e., original Greek Divinely ordained means which have thus far protected Texts) so old as the Syriac and Latin *Versions* (i. e., the Sacred Text from serious corruption. He who gave translations) by probably more than 200 years” (The to men the Holy Scriptures to serve throughout the Traditional Text, Burgon and Miller), and that “The age as the sure foundation of that * ‘faith of the Son of oldest Versions are far more ancient than the oldest God” which alone avails for personal salvation, and to (Greek) manuscripts” (Canon Cook), and remembering be also the sufficient rule of life and con duct for * * the too that those venerable Versions prove the existence household of faith, ‘ ‘ has not failed to devise effectual in their day of a standard Text agreeing essentially with means for the preservation of His written “Word. The our Textus Receptus, and it will be recognized that “the means in question are, according to God’s usual way most ancient evidence” is all in favor of the latter. of continuing the line of a living thing, incidental to 3. The activity of the earliest assailants of the church and inherent in the thing itself, and not something necessitated, on the part of the de fenders of the faith, extraneous thereto. For it is a part of the normal life and that from the very be ginning, that they should of every individual to provide for the continuance and quote extensively from every part of the New Testament. multiplication of individuals of its own kind. Thus, as In this way also a vast amount of evidence of the highest the grain supplies not only bread to the eater, but also credibility, as to the true reading of disputed passages, seed to the sower, so in like manner God has provided has been accumulated, and has come down to us in the

CHAPTER 5 21 writings of the so-called “Church Fathers.” But of what manuscripts, or in repeating a matter, are mistakes avail would all these checks and safeguards have been if of omission, or lapses of memory, or the results of men had been allowed to follow a principle so obviously inattention. Hence it is an accepted principle of evidence unsound as that the most ancient manuscripts are to that the testimony of one competent witness, who says have the deciding voice in every dispute? However, God he saw or heard a certain thing, carries more weight can be trusted to see to it that all attempts to sweep away than that of a dozen who, though on the spot, can only His protecting means should fail — as in this case. say that they did not see or hear it, or that they do not remember it. Therefore, other things being equal, the The Value of Comparatively Late Mss. affirmative evidence of the other three ancient Codices It is quite true that most of the extant copies of the and Versions, and that of the “fathers” who quote those Greek New Testament date from the 10th to the 14th verses as unquestioned Scripture, is an hundred fold century. Thus they are separated from the inspired more worthy of credence than the negative testimony original Writings by a thou sand years or more. Yet, that of the two which were allowed to control in settling the they faithfully represent those originals, and that the text of the R. V. concurrence of a large majority of them would correctly 2. As we have already stated, a superstitious decide every disputed reading, no reason able person deference was paid to the Sinai and Vatican Mss. because should ever doubt. The extant texts of secular writers of of their (supposed) greater antiquity, the assumption antiquity (as Herodotus, Thucydides, and Sophocles) are being that the older the Ms. the more likely is it to be but few in comparison with the thousand manuscripts correct. But that assumption is wholly unwarrantable. of the Scriptures, and are separated from their originals In the concrete case before us, we have, in support of by 500 additional years. Moreover, they lack the the Text of the A. V., the concurrent testimony of many extraordinary safeguards, mentioned above, whereby manuscripts, from many different parts of the world; the integrity of the Scriptures has been protected. and though these were copies of older copies no longer Yet no one doubts that we have correct texts of those in existence, yet, upon the soundest principles of the ancient writers. So the fact is that the security which law of evidence, their concurrent testimony serves to the Text of the Scriptures has enjoyed is, as has been establish conclusively the various disputed pas sages, well said, “altogether unique and extraordinary. * Errors where the two ancient Codices present variances. of Omission In considering the principle of following The question of the authenticity of the last twelve the most ancient manuscripts it is important to note verses of the Gospel by Mark is of such importance that how it works in the case of that commonest of all errors we propose to cite the testimony in regard thereto more — errors of omission; and in dis cussing this point we fully in a subsequent chapter. We are referring to it here would take as an example the question of the last twelve only as an impressive illustration of a general principle. verses of the Gospel of Mark (referred to specifically That principle (the causes of errors of omission) is of later on). Those verses are absolutely necessary to the exceptional importance in this case because, as we completeness of the Gospel; yet because they are not have seen, the original scribe of the Sinaitic Codex was in “the two most ancient Mss.” the Revisionists have peculiarly given to errors of that sort. marked them as probably spurious. A Test of the Principle of “Ancient Evidence” Here then we may propose a question upon which the merits of the B. V. may be decided, at least to a very Let us take an illustration of what we are here seeking large extent : Should the purely negative testimony of to establish, namely, that the concur rent testimony those two Codices (i. e., the fact that certain words of the manuscripts which sup port the Received Text and passages are not found in them) be allowed to conclusively establish its authenticity in parts where it overthrow the affirmative testimony of hundreds of differs from the *’New Greek Text” of Westcott and Hort. other Greek Manuscripts, Versions, and quotations For this purpose let us suppose that a hundred copies from the “ church fathers ? “This is a question which of a certain original document in a central business anyone of ordinary intelligence can be trusted to decide office were made by different copyists and sent to as correctly when the following points (to which Dr. Hort many different branch-offices in various parts of the and the majority of the Revision Committee must have world; and suppose that, since the document contained been strangely blinded) are taken into account: directions for the carrying on of the business for many 1. The commonest of all mistakes in copying generations, it had to be copied again and again as the

22 CHAPTER 5 individual Mss. were worn out through usage. Suppose the case of witnesses who have been caught in so many further that, after centuries of time, one of the earliest misstatements as to discredit their entire testimony. copies should turn up which, upon examination, was To begin with, their history renders them justly found to lack a word or sentence found in later copies open to suspicion. For why should a special Ms. in actual service, and that it were deemed important to be carefully treasured in the Vatican, if not for the settle the question of the authenticity of that word or reason that it contained errors and textual corruptions sentence. Suppose further that, for the purpose in view, favorable to the doctrines and practices of Rome ? And a dozen of the manuscripts then in actual use in various why was the other Ms., discovered in the last century and far distant parts of the world, each one being a late by Tischendorf, allowed to lie in disuse for hundreds of copy of previously used and worn-out copies, were years from the fourth century (as supposed) until the examined, and that the disputed word or sentence were nineteenth? A reasonable inference would be that the found in each of those late copies, is it not clear that Ms. was cast aside and ultimately consigned to the waste the authenticity thereof would he established beyond paper basket, because it was known to be permeated all reasonable dispute? Such must be the conclusion, with errors of various sorts. And this inference is raised because the absence thereof in the ancient copy could be to the level of practical certainty by the fact that, time easily accounted for, whereas its presence in a number of and again, the work of correcting the entire manuscript later copies, each of which came from a distinct source, was undertaken by successive owners. could not be accounted for except on the assumption of But not to dwell longer upon mere circumstances, its genuineness. the two Mss., when carefully examined, are found to But let us suppose that, in addition to the various bear upon their face clear evidences that they were copies in use in various places, there existed certain derived from a common, and a very corrupt, source. translations (versions in foreign languages) which The late Dr. Edward Vining of Cambridge, Mass., has translations were earlier than the very earliest of the gone thoroughly into this, and has produced evidence existing manuscripts in the original tongue; and also tending to show that they were copies (and most that many quotations of the disputed passage were carelessly made) of an original brought by Origen out found in the writings of persons who had lived in or of Egypt where, as is well known, the Scriptures were near the days when the document itself was written ; corrupted almost from the beginning in the interest and suppose that the disputed word or sentence were of the same ascetic practices as now characterize the found in every translation and every quotation, would church of Rome. not its genuineness be established beyond the faintest Dr. Scrivener (generally regarded as the ablest of the shadow of a doubt? textual critics) says that “the worst corruptions to which This superstitious case will give a good idea of the the New Testament has ever been subjected originated strength of the evidence in favor of the Text of the A. within a hundred years after it was composed,” and that V. For in the settling of that Text due weight was given ‘’Irenaeus and the African fathers used far inferior to the concurrent testimony of the numerous Mss. in manuscripts to those employed by Stunica, or Erasmus, actual use in different churches, widely separated from or Stephens, thirteen centuries later, when moulding one an other; and also to the corroborating testimony of the Textus Receptus.” the most ancient Versions and of the patristic writings In view of such facts as these, it is easy to see what ; whereas, in the settling of the text of the E. V. the havoc would result to the sacred text if (as actually evidence of highest grade was uniformly rejected in happened in the production of the R. V.) its composition favor of that of the lowest grade. were controlled by two manuscripts of Egyptian origin, to the actual repudiation of the consensus of hundreds The Strength of the Case in Favor of The of later manuscripts of good repute, of the most ancient Received Text and trustworthy of the Versions, and of the independent 3. But the case in favor of the Greek Text of the A. V. witness of the earliest Christian writers. is far stronger than this. For when the two Mss. which 4. Bearing in mind that, as Dr. Kenyon of the British controlled the Westcott and Hort text are scrutinized, Museum says, “the manuscripts of the New Testament they are found to contain such internal proofs of their are counted by hundreds and even thousands,” it is a unreliability as to impeach their own testimony, and cause for astonishment that credence should have been render them utterly unworthy of belief. They present given in any instance to the Vatican or Sinai Ms. (or both

CHAPTER 6 23 together in cases where they agree) against the agreeing consideration up to this point in our inquiry, that the testimony of the multitude of opposing witnesses. But E. V. should be rejected, not only because of the many such was the rule consistently followed in compiling unsupported departures from the A. V. it contains, the Text for the B. V. Canon Cook in his book on the “ but because the Greek Text whereon it is based was Revised Version of the First Three Gospels,” says : constructed upon a principle so unsound that the “By far the greatest number of innovations, including resulting Text could not be other than ‘’hopelessly” those which give the severest shocks to our minds, are corrupt. adopted on the testimony of two manuscripts, or even Chapter VI of one manuscript, against the distinct testimony of all other manuscripts, uncial and cursive.[5] . . . The Vatican The Procedure of the Revision Committee Codex, sometimes alone, but generally in accord with The Instructions Given Them and How They the Sinaitic, is responsible for nine-tenths of the most Were Carried Out — No Authority Given to striking innovations in the R-V.” Fashion a New Greek Text — How Their Sanction We have deemed it worth while to examine with Was Seemingly Given to the Westcott and Hort some care the principle whereby modern editors of Text. the Greek Text of the New Testament profess to have been guided, and this for the reasons, first, that the SOME of our readers will perhaps be asking how question here discussed, and the facts whereby it must it was possible that the learned men who composed be determined, lie beyond the reach of most of those for the Revision Committee could have allowed the great whose benefit we are writing; and second, that if we are mass of testimony which sustains the authenticity of the right in our view that the principle we are discussing Received Text to be set aside upon the sole authority is utterly unsound, is contrary to the rules of evidence, of two Codices so dubious as the two we have been and is certain to lead astray those who submit to its discussing. The explanation is that the Revisionists did guidance, we have taken the foundation completely not consider these matters at all. They were not supposed from under the Revised Version of 1881 and of every to undertake the refashioning of the Greek Text — for other Version that rests upon the same corrupt Greek that lay entirely outside their instructions — and they Text, or one constructed upon the same principles. had therefore no occasion to go into the many intricate We bring our remarks under this heading to a matters involved in the weighing of the evidence for and close by quoting the following from Scrivener’s ‘’Plain against the Received Text. Introduction to the Text of the N. T.” (1883): Dr. Hort’s Neither was it their province to decide upon the system is entirely destitute of historical foundation.” soundness of the principle of following ancient Mss. And again : only; and the account of their proceedings (published “We are compelled to repeat as emphatically as by Dr. Newth, one of the Revisers) makes it quite ever our strong conviction that the hypothesis to which plain that they did not have before them, or give any he (Dr. Hort) has devoted so many laborious years is consideration to, the weighty matters of fact, affecting destitute not only of historical foundation but of all the character of those two ‘’ancient witnesses,” which we probability resulting from the internal goodness of the are now putting before our readers. It is therefore to be text which its adoption would force upon us. noted (and it is an important point) that, in regard to “He quotes Dr. Hort as saying, “We cannot doubt the underlying Greek Text of the R. V. and the principles that S. Luke 23:34 comes from an extraneous source,” that con trolled its formation, no appeal can properly be and he replies, “Nor can we, on our part, doubt that the made to the scholarship of the Committee, how soever system which en tails such consequences is hopelessly great it might be. In view of all the facts it seems clear self-condemned.’ that, not until after the Committee had disbanded, We conclude therefore, from what has been under and their work had come under the scrutiny of able 5 For some centuries after Christ all Greek scholars and faithful men, were they themselves aware manuscripts were written entirely in capital letters. that they had seemingly given their official sanction to Such mss. (the most ancient) are called “uncial.” In later the substitution of the ‘’New Greek Text” of Westcott times the custom of using capitals at the beginning only and Hort for the Textus Receptus. The Westcott and of a sentence, or for proper names, came into existence. Hort Text had not yet been published, and hence had never been subjected to scrutiny and criticism; nor That style of writing is called “cursive.”

24 CHAPTER 6 had the principles upon which it was constructed been Westcott and Hort have indeed, as Dean Burgon said, investigated. Only after it was too late were the facts “succeeded in producing a Text vastly more remote realized, even by the Revisers themselves. from the inspired autographs of the evangelists and The mischief has thus been traced back to those two apostles of our Lord, than any which has appeared since scholars, and to a Text that had not yet seen the light of the invention of printing.” Referring in another place to day and been subjected to the scrutiny of other scholars. this important feature of the case. Dean Burgon said : And we now know that not until after the R. V. of the “A revision of the English Authorized Version[6] New Testament had been published was it known that having been sanctioned by the Convention of the . the Westcott and Hort Text had been quietly imposed Southern Province in 1871, the opportunity was eagerly upon the Revisers, and that it was conformed to the two grasped by two irresponsible scholars of the University old Codices, Sinaiticus and Vaticanus. of Cambridge (meaning Drs. Westcott and Hort) for Dean Burgon was one of the first to call attention obtaining the general sanction of the Revising body, to the fact that the most radical departures , in the and thus indirectly of the Convocation itself, for a R. V. were not new translations of the Received Text, private venture of their own — their privately devised but were departures that arose i from changes in the Revision of the Greek Text. On that Greek Text of theirs Greek Text itself. No announcement of this important (which I hold to be the most depraved that has ever fact had been made by the Committee ; and indeed appeared in print) with some slight modifications, our there was seemingly a disposition to throw a veil over English Authorized Version has been silently revised: this part of the proceedings in Committee. “But,” says silently, I say, for in the margin of the English no Dean Burgon, “I traced the mischief home to its true record is preserved of the underlying Textual changes authors — Drs. Westcott and Hort — a copy of whose introduced by the Revisionists. On the contrary, use has unpublished text, the most vicious in existence, had been made of that margin to insinuate suspicion and been confidentially and under ; pledges of the strictest distrust, in countless particulars as to the authenticity secrecy, placed in the hands of every member of the of particulars of the Text which have been suffered to revising body.” Dean Burgon thereupon proceeded remain un altered.” to publish some of these facts in a series of articles The Procedure of the Revisionist Committee which appeared in the Quarterly Review in 1883 ; and subsequent events have amply proved the correctness An account of the mode of procedure of the Revision of, his anticipations at that time, namely that the effect Committee, whereby they settled the final reading of the of careful investigations ‘ would eventually convince English Text has been published by one of the members all competent judges that the principles on which the (Dr. Newth) ; and as detailed by him it is certainly not ‘’New Greek Text” was constructed were “radically un calculated to inspire us with confidence in the results sound;” and that “the Revision of 1881 must j come to thereby arrived at. This was the mode : A pas sage being be universally regarded as — ^what it most certainly is under consideration, the Chairman asks, “Are any — the most astonishing, as well as the most calamitous, Textual changes proposed?” If a change be proposed literary blunder of the age.’* then “the evidence for and against is briefly stated.” Dean Burgon had undertaken the examination of This is done by “two members of the Company — Dr. the E. V. upon the supposition that that work was what Scrivener and Dr. Hort.” And if those two members its name implies, and what its authors had been charged dis agree “the vote of the Company is taken, and the to produce, namely, a “Revision of the Authorized proposed Reading accepted or rejected. The Text being Version.” But, as he puts it, “we speedily found that an thus settled, the Chairman asks for proposals on the entirely different problem awaited us. We made the Rendering” (i. e., the Translation). distressing discovery that the underlying Greek Text Thus it appears that there was no attempt whatever had been completely refashioned throughout.” This on the part of the Revisionists to examine the evidence is the more serious because no one, upon reading the bearing upon the many disputed readings, They only preface to the R. V. would find any hint at such a thing. listened to the views of two of their number (one of But, thanks to the thorough investigations of scholars of whom, as we have seen, was fatally obsessed by a vicious the first rank (some of whom are quoted in this volume) theory) and thereupon, in summary fashion, they it is now possible for all who are interested in this great “settled” the Text by a majority vote. Can we possibly and solemn question, to satisfy themselves that Drs. 6 Not, be it observed, a revision of the Greek Text

CHAPTER 7 25 have any confidence in a Text that was ‘’settled” by such Mystery of Godliness.” Other important passages a slap-dash method! affected. Sir Edmund Beckett in his book, ‘’Should the Revised ENOUGH has been said, we think, to impeach Be Authorized?” (p. 42) aptly re marks upon the above successfully the credibility of the two ‘’ancient that, if Dr. Newth’s description ‘ ‘ of the process whereby witnesses” whose testimony was so largely relied upon the Revisionists ‘settled’ the Greek alterations is not a in constructing a Greek Text for the R. V. We will kind of a joke, it is quite enough to ‘settle’ this Revised therefore proceed now to refer to some conspicuous Greek Testament in a very different sense.” And Canon instances wherein passages or clauses have been either Cook (“R. V. of the First Three Gospels Considered”) corrupted or brought under unjust suspicion through says concerning the above explanation by Dr. Newth, their evidence, which is largely of a negative character. “Such a proceeding appeared to me so strange that I And this will throw further light upon the character fully expected the account would be corrected, or that of those witnesses ; for an effectual way of discrediting some explanation would be given which might remove their testimony is to produce actual instances of the the very unpleasant impression. ‘ ‘ But not so. On the mischief that has been done by accepting it. contrary, the Chairman himself (Bishop Ellicott) is authority for the fact that Dr. Newth’s account of the The Last Twelve Verses of Mark method whereby the Greek Text was “settled” is quite In his “unanswered and unanswerable” work on this correct. famous passage (published some years before the R. V. Sir Edmund Beckett has, we think, put the matter appeared, so that the Revisers were duly informed in very well when he said that Dr. Newth’s account of the regard thereto) Dean Burgon wrote as follows : way the Committee on Revision “settled” the Greek “The consentient witness of the manuscripts is even Text “is quite enough to ‘ settle ^ the Revised Version extraordinary. With the exception of the two uncial in a very different sense.” For in the production of the manuscripts which have just been named (Vatican and “New Greek Text” the Revisers have departed from Sinaitic) there is not one Codex in existence, uncial or the Textus Receptus nearly 6,000 times. The question cursive (and we are acquainted with at least eighteen of every proposed change should have been made a other uncials and about six hundred cursives of this matter of careful investigation, and should have been Gospel), which leaves out the last twelve verses of S. reached according to the weight of the evidence, for Mark. The omission of these twelve verses, I repeat, in and against. But from the published account of the itself destroys our confidence in Codex B (Vaticanus) proceedings, vouched for by the chairman (Bishop and Codex Sinaiticus. . . . Nothing whatever which has Ellicott) as correct, we understand that in no case was hitherto come before us lends the slightest countenance there any examination of the question, or weighing of to the modern dream that S. Mark’s Gospel, as it left the the evidence by the Committee. hands of its inspired author, ended abruptly at verse 8, . Upon this state of things Bishop Wordsworth . , The notion is an invention, a pure imagination of the remarks : critics, ever since the days of Griesbach.” ‘’The question arises whether the Church of Eng The fact that the Revisers have discredited a passage land, which sanctioned a revision of her Authorized so important as the ending of Mark’s Gospel is enough Version Under the express condition (which she most in itself to arouse suspicion as to their entire work, and wisely imposed) that no changes should he made to create a feeling of uncertainty as to their fitness for the in it except such as were absolutely necessary, could great task entrusted to them. For the evidence in favor of consistently accept a Version in which 36,000 changes the authenticity of that passage is simply overwhelming. have been made, not a fiftieth of which can be shown to be needed, or even desirable.” The Angelic Message (Luke 2 : 14) Chapter VII Specific Examples of Textual Corruption Specific Examples of Textual Corruption. The last 12 Verses of Mark. The Angelic Message. The Lord ‘s Agony, and His Prayer on the Cross. “The

As another typical instance of the sort of changes that the Revisionists have attempted to introduce through the unsound methods they pursued, we take the words of the angelic message, ‘’And on earth peace, good will towards men” (Lu. 2:14). For this the Revisionists, upon the authority of the little handful of corrupt Mss. to

26 CHAPTER 7 which they superstitiously bowed, have substituted the In Matthew 14 : 30 the A. V. says that when Peter uncouth and preposterous phrase, ‘’peace among men “saw the wind boisterous he was afraid”. The E. V. in whom he is well pleased.” strikes out the word “boisterous,” which, however, is a Now we should suppose that every one acquainted word of capital importance here. The only warrant for with the language of Scripture, and possessed of this meddlesome change, which spoils the sense of the spiritual discernment to even a moderate extent, would passage, is that Tischendorf (alone of all the editors) unhesitatingly say that such a phrase could never have rejects the word. And the Revisers have made matters been part of the true Word of God. But, going back to worse by putting in the margin the utterly misleading the evidence, it is found that, with the exception of four statement “many ancient authorities add strong.” The Codices of bad repute (two of which have been corrected reader would certainly understand from this that the as to this very passage in loco) every existing copy of the majority of the authorities, especially the “ ancient” Gospels (amounting to many hundreds) has the reading ones, omitted the word. But the truth of the matter is of the Received Text; and this reading has the sup port that the Mss. Which omit the word are but two; and of of five ancient Versions, and of quotations from more them Sir E. Beckett says, “and those two manuscripts than a score of “fathers.” It is a case where, upon the appear also to be rather distinguished for blunders evidence, there is no room for the smallest doubt. And than for excellence.” Here we have a most unjustifiable this is a fair ex ample of how the case stands with nearly alteration, coupled with an utterly misleading statement all the changes of the Greek Text. of the facts behind it. The Lord’s Agony in the Garden and His Prayer for His Murderers As further examples of the havoc which the system adopted by the Revisers has wrought, we would refer to Luke 22:43, 44, and Luke 23:34. These passages, with many others (some of them very important) the Revisers have enclosed in brackets in order to indicate the ‘’moral certainty” they entertained that the words in question are spurious. The first of the above mentioned passages describes the Lord’s agony and bloody sweat in the garden, and the other is the vitally important prayer of Christ on the cross, “Father forgive them, for they know not what they do. “We have a special comment on this last passage below. Now the state of the evidence, as in the last preceding instance, is such as to establish beyond all doubt that both these passages are genuine Scripture. To Save That Which Was Lost As another example out of many we take the precious words of the Lord Jesus, “The Son of man is come to save that which was lost, ‘ ‘ which are expunged by the Revisionists from Matthew 18:11, although they are attested by every known uncial except three (the usual three of bad character), by every known cursive except three, by numerous Versions, by the lectionaries of many churches, and by a large number of “fathers.” In a word, the evidence overwhelmingly establishes the genuineness of the passage. Peter Walking on the Sea

The Mystery of Godliness Another example of vicious and wholly un warranted tampering with an important passage, is furnished by the alteration in 1 Timothy 3:16, whereby the words, ‘’God was manifest in the flesh,” are changed to ‘’he who was manifested in the flesh.” How this change strikes at the foundation truth of the Deity of our Lord is apparent at a glance. As to the evidence in this case. Dean Burgon says that the reading adopted by the Revisers “is not to be found in more than two copies of S. Paul’s Epistles, is not certainly supported by a single Version, and is not clearly advocated by a single Father.” In a word the evidence is overwhelmingly against it. Dean Burgon, in his truly crushing reply to Bishop Ellicott, the chairman of the Revision Committee, has triumphantly vindicated the authenticity of the Received Text in its reading of this vitally important passage. From that reply we extract the following : “Behold then the provision which the Author of Scripture has made for the effectual conservation in its integrity of this portion of His Written Word! Upwards of 1800 years have run their course since the Holy Ghost, by His servant Paul, rehearsed ‘the Mystery of Godliness, ‘ declaring this to be the great foundation fact, namely, that ‘God was manifest in the flesh. ‘ And lo ! out of 254 copies of St. Paul ‘s Epistles, no less than 252 are discovered to have preserved that expression. The copies whereof we speak were procured in every part of Christendom, being derived in every instance from copies older than themselves; which again were

CHAPTER 7 27 transcripts of copies older still. They have since found note or comment of any sort — you obliterated from their way, without design or contrivance, into the S. Matthew 5 :44 the solemn words which I proceed to libraries of every country in Europe, where they have underline : — Bless them that curse you, do good to been jealously guarded.” them that hate you, and pray for them which despite Such an agreement between hundreds of witnesses, fully use you and persecute you.’ You relied almost remote from one another, establishes the true reading exclusively on those two false witnesses, of which you beyond the faintest shadow of a doubt, particularly in are so superstitiously fond. (Vatican and Sinai Mss.) view of the fact that the mistake of substituting “who” regardless of the testimony of almost all the other for “God” is easily accounted for by the resemblance in copies besides, of almost all the versions, and of a host original uncial Mss. between the conventional symbol of primitive fathers, half of whom lived and died before for “God” and the relative pronoun “who.” We submit, our two oldest manuscripts came into being.” as a proper and just conclusion from these facts, that “Father Forgive Them” men who, upon such a state of the evidence before them, would cast out of the Scripture at this vital point, We have already quoted Dr. Hort’s remark the word “God,” and replace it by “who,” have thereby concerning the infinitely precious words, “Father demonstrated their unfitness for the work of revising forgive them for they know not what they do,” words the Greek Text of the N. T. so divinely gracious that they are self -authenticating, but of which Dr. Hort said he could not doubt that The Omission of Mark 6 : 11 they “came from an extraneous source.” Here is Dean The Revisionists have discarded as spurious the Burgon’s comment : words of Christ: ‘’Verily I say unto you it shall be “These twelve precious words Drs. Westcott and more tolerable for Sodom and Gomorrah in the day of Hort enclose within double brackets in token of the judgment than for that city” (Mk.6:ll). ‘moral certainty’ they entertain that the words are Referring to this mutilation Dean Burgon, in a letter spurious; and yet these words are found in every addressed to the chairman of the Revision Committee, known uncial and in every known cursive copy, except commented as follows: four ; besides being found in every ancient version; “How serious the consequences have been they only and what amount (we ask the question with sincere know who have been at pains to examine your work simplicity), what amount of evidence is calculated to with close attention. Not only have you on countless inspire undoubted confidence in any existing reading, occasions thrust out words, clauses, and entire sentences if not such a concurrence of authorities as this?” As to of genuine Scripture, but you have been careful that the patristic evidence to this passage — “we find our no trace should survive of the fatal injury you have Saviour’s prayer attested by upwards of forty ancient inflicted. I wonder you were not afraid. Can I be wrong fathers (of the second to the eighth centuries) . . . How in deeming such a proceeding to be in a high degree could our revisionists dare to insinuate doubts into sinful ? Has not the Spirit pronounced a tremendous wavering hearts and unlearned heads where (as here) doom (Rev. 22:19) against those who do such things? they were hound to know there exists no manner of Were you not afraid for instance to leave out (from doubt at all?” Mk. 6 :11) those solemn words of our Saviour, ‘Verily I “And Am Known of Mine” say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city’? John 10 : 14 reads thus in the A. V., “I am the Good Have you studied S. Mark’s Gospel to so little purpose Shepherd, and know My Sheep, and am known of Mine.” as not to know that the six uncials on which you rely are For the last clause the R. V. substitutes “and the depositories of an abominably corrupt recension of Mine own know Me. “In view of the next succeeding the second Gospel?” words, “As the Father knoweth me even so know I the Father,” this change destroys the exquisite diversity of ‘’Bless Them That Curse You’’ (Matt. 5:44) expression of the original, which implies that whereas In the same letter, referring to the omission of the knowledge which subsists between the Father Matthew 5 : 44, Dean Burgon said : and the Son is mutually identical, the knowledge the ‘’But you have committed a yet more deplorable creature has of the Creator is of a very different sort; blunder when — without leaving behind you either and it puts the creature’s knowledge of the Creator on

28 CHAPTER 8 the same level as the Father’s knowledge of the Son, Changes in Translation and the Son’s knowledge of the Father. Speaking of this Changes in- Translation. The leaning towards regrettable change Dean Burgon says : greater literality not an improvement. Thou sands ‘The refinement in question has been faithfully of uncalled-for changes — “mostly for the worse. retained all down the ages by every copy in existence, Concerning 2 Timothy 3:16. The Version of 1911. except the Vatican and the Sinaitic, and two others of Its value as a witness. equally bad character. Does anyone in his sober senses suppose that, if S. John had written ‘Mine own know HAVING considered those departures of the R. Me,’ 996 manuscripts out of a thousand at the end of V. from the A. V. that are due to the use of a different 1800 years would be found to exhibit ‘ I am known of Greek Text, we come now to changes of another sort, Mine ‘ ? namely, changes of words and sentences where there Dr. Malan sums up in the following words his was no change in the corresponding part of the Greek examination of the first chapter of Matthew as it appears Text. In speaking of this class of changes we do not in the R. V. — “The Revisers have made 60 changes in fail to recognize, what is admitted by all competent that chapter. Of these one is good, and one is admissible. authorities, that the A. V. could be corrected in a number All the rest (58) appear ill-judged or unnecessary.” of passages where the meaning is now obscured be cause Canon Cook’s verdict on the Revisers’ Text of the of changes which three centuries have brought about first three Gospels is as follows : in the meaning of English words, or where diligent “It is not too much to say that in nine passages out study or recent discoveries have brought to light better of ten — nay, to go further — in every passage of vital readings. Such instances, however, are comparatively importance as regards the integrity of Holy Scripture, few, whereas the R. V. gives us about 36,000 departures, the veracity of the sacred writers, and the records of our small and great, from the A. V. What shall we say of such Lord’s Sayings, nearly all ancient versions, and with very a host of changes? Sir Edmund Beckett writes about it few exceptions, all ancient fathers, support the readings as follows : rejected by the Revisers.” “The two principal complaints of the work of the Sir Edmund Beckett (in his work already quoted) Revisers made by nearly every review, and by some has this to say about the ‘’critical maxims” the Revisers of their own members (who protested in vain) are of are supposed to have followed in reaching their results: the enormous number of alterations which convict “It would take a great many critical maxims to themselves of being unnecessary; and the still more convince me that the apostles wrote what can only be serious one that they have hardly changed a sentence fairly translated into nonsense ; which they some times without spoiling its English, sometimes by the smallest did, if the Revisers’ new readings are all right ; and touch or transposition of a word, and still more by the moreover their adoption of them makes one suspicious larger alterations. about many other readings which cannot be brought “The condemnation of a great deal of the Revisers’ under that test.” work, in real fidelity of translation, as well as in style, by Many other examples might be given of changes in such a scholar as the Bishop of Lincoln has been from the Greek Text made in deference to the two ancient his youth, is a blow from which they will not easily Codices (Vaticanus and Sinaiticus) and against the recover. . . . Another dignitary and scholar of eminence overwhelmingly preponderating testimony of Greek has publicly declared that he dissented from one-third Mss. Versions and Fathers, changes which inflict (which is 12,000) of the alterations the more ambitious manifest injury upon the Holy Scriptures ; but the majority persisted in; and it is generally understood that foregoing are amply sufficient to warrant the conclusion another Dean resigned for the same reason in despair.” In that the ‘’New Greek Text” underlying the E. V. (which a great many instances changes were made in the tenses is virtually that of Westcott and Hort) is vastly inferior of verbs, upon the theory advocated by Drs. Westcott to that of the A. V., and specifically that the witnesses and Hort, that the proper rendering of the Greek aorist whose testimony con trolled in the construction of the demanded such changes. But this has since that time former are utterly untrustworthy. been seriously called into question. Indeed a writer in the London Times for January 17, 1920, remarks that “Some years ago Bishop “Westcott’s son told the readers Chapter VIII of The Times that the view taken by the Revisers of the

CHAPTER 8 29 proper meaning of the Greek aorist, which led to so words of the original; and further that, in order to be a many alterations, was now known to be mistaken. good translator, one needs other qualifications besides “One need not be a Greek scholar in order to form a knowledge of the original tongue. So, as be tween the an opinion of his own regarding the many changes two rival Versions, much depends upon- the question of words and phrases which the Revisers have made whether the translators of 1881 were as well qualified for in cases where there was no thought of changing the their work as those of 1611, As a help in the decision of meaning. Such changes appear upon a mere comparison this question we give, in this chapter, a few comparisons of the two Versions ; and if one has become at all used to where changes have been made. We believe, however, the unapproachable style of the A. V. his ear must needs that merely upon viewing broadly the two Versions suffer continual offence and annoyance as he listens to most readers will recognize the great superiority of the the rendering of familiar passages in the R. V. Speaking Old Version. That work has commended itself to the to this point Dean Burgon (in his Revision Revised) acknowledged masters of the English tongue, as well says : as to the millions of ordinary readers, for more than “The English, as well as the Greek, of the newly three centuries, and it has occupied in the world a place Revised Version, is hopelessly at fault. It is to me simply unapproached by any other book in any language. And unintelligible how a company of scholars can have although we know it is only a translation, and although spent ten years in elaborating such a very unsatisfactory we know also that (as Joseph Parker said) “a translation production. Their uncouth phraseology and their jerky may have its faults, and copyists may make blunders, sentences, their pedantic obscurity and unidiomatic yet we still call it the Holy Bible,” and it is to us, as it has English, contrast painfully with the happy turns of been to ten generations past, in truth and reality, the expression, the music of the cadences, the felicities of the Living Word of the Living God. Such being the state of rhythm of our Authorized Version. ... It is, however, the the case our wisdom is to hold on to the Old Version, systematic deprivation of the underlying Greek which and to every part of it, except in specific cases (and they does so grievously offend me. For this is nothing else but are but few) where it can be shown by clear proof that a a poisoning of the River of Life at its Sacred Source. Our change is needed. Revisers stand convicted of having deliberately rejected Examples of Changes in Translation the words of Inspiration in every page, and of having substituted for them fabricated readings which the In taking notice of a few of the thousands of new church has long since refused to acknowledge, or else readings introduced by the Revisers, it should be has rejected, with abhorrence, readings which survive remembered that, according to the instructions under at this time only in a little handful of documents of the which they acted, they were not to make “any new most depraved type.” translation of the Bible, nor any alteration of the language, except where, in the judgment of the most competent Dr. Alexander Carson scholars, such change is necessary/’ and further they (Inspiration of the Scriptures, p. 198) has well said: were instructed that “in such necessary changes, the “There is no greater mistake than to suppose that style of the language em ployed in the existing Version a translation is good according as it is literal. It may be be closely fol lowed.” Can any “competent” scholar tell asserted that, without exception, a literal translation of us that even a sizable fraction of the host of changes any book cannot be a faithful one. For if the word is not now embodied in the R. V. were “necessary”? And will used in its literal sense in the original it is a mistranslation anyone pretend that, in the changes which have been of it to translate it literally. This is a canon of Biblical introduced, the style ? of the existing Version has been Interpretation of universal application, and of the “closely followed’’? greatest moment — a canon not only often violated, but We have already pointed out that, in the first chapter to violate which is, in the estimation of some translators, of Matthew alone, the Revisers have made sixty changes, the highest praise. A translation of this kind, instead of of which, according to a competent authority (Dr. Malan) conveying the original with additional light, is simply fifty-eight were ‘’either ill judged or unnecessary.” Going unintelligible.” Such being the case (and we think the on to Matthew 4 : 12, we find that the words ‘’John truth of Dr. Carson’s statement is self-evident) it will was cast into prison” are changed to ‘ ‘ was delivered be clearly seen that the making of a real translation is up. ‘ ‘ It may be claimed that the latter is a more literal not merely a matter of giving the literal meaning of the rendering; but it is not an improved translation ; for the

30 best translation is that which best gives the sense of the original, and “delivered up” has no definite meaning for the English reader. In Luke 8 : 45, 46 the E. V. has introduced no less than nineteen changes into 34 words; and in 2 Peter 1 : 5-7 thirty changes have been made in a passage containing only swords. These are extreme examples of the extraordinary propensity of the Revisers for making uncalled for changes. Concerning the former of these two passages Dean Burgon writes : “I challenge any competent scholar in Great Britain to say whether every one of these changes be not absolutely useless, or else decidedly a change for the worse; six of them being downright errors.” His comment on the other passage is : “To ourselves it appears that every one of these changes is a change for the worse, and that one of the most exquisite passages in the N. T. has been hopelessly spoiled — rendered in fact well-nigh un intelligible — by the pedantic officiousness of the Revisers.” Paul Before King Agrippa In Acts 26 : 24 the words of Festus to Paul, “much learning hath made thee mad,” are changed in the R. V. to “thy much learning doth turn thee to madness.” Concerning this novel and uncouth expression Sir E. Beckett says : “We have heard of men being naturally inclined to madness, or being driven to madness by despair, and of being turned mad; and of wisdom being turned to madness ; but never before have we heard of a man being turned to madness. It is idle to say the Greek required it; for the literal sense would be nonsense ; and they have not given even the literal sense. What they have given us is a translation neither literal, nor sensible, nor idiomatic, nor harmonious, nor anything but an absurd and cacophonous piece of pedantry for nothing.” Concerning 2 Timothy 3 : 16 Of all the changes introduced into the Text of the R. V., that which has raised the greatest storm of protest is the alteration of the words, ‘’All Scripture is given by inspiration of God, and is profitable,” so as to make the passage read, “Every Scripture given by inspiration of God is profitable.” This apparently slight change gives a very different turn to the sense of the verse; for it suggests that there are Scriptures “ which are not given by inspiration of God. Inasmuch as it has been often pointed out by competent scholars that there is no warrant whatever for this alteration, we do not dwell upon it.

The Testimony of the Version of 1911 As to the merits (or demerits) of the myriads of changes of translation brought in by the Revisers of 1881, we would call attention (as well worthy of consideration) to the judgment of the Committee of 34 Hebrew and Greek scholars who prepared the Tercentenary Edition of the Bible. The duty committed to them was to make “A careful scrutiny of the Text, with the view of correcting, in the light of the best modern research, such passages as are recognized by all scholars as in any measure misleading or needlessly obscure.” And this as we understand it, is substantially what the Revisers of 1881 were instructed and expected to do. The result of this scrutiny of the entire Text of the English Bible by the Committee of 1911 was that they repudiated over 98 percent of the changes introduced by the Revisers of 1881. That is to say, they accepted less than two out of every hundred of the changes brought in by the Revisers. From the Preface to the 1911 Tercentenary Edition of the Bible (issued by the Oxford Press) we quote the following: “The continued confidence of the Church Universal throughout English-speaking lands in the Authorized Version is seasoned and mature. Despite a limited number of passages in which the Revisers of 1611 seem to have missed the true meaning, and of a number of other passages which have, through changed usage, become obscure, the A. V. is still the English Bible.” So it is, and so it is likely to be to the end. This Tercentenary Commemoration Edition of 1911 may properly be regarded as the care fully deliberated verdict of a representative company of scholars, chosen with special reference to their knowledge of Biblical Hebrew and Greek and of all matters pertaining to the Text of the Holy Scriptures, a verdict reached after a comparative trial of the two Versions (A. V. and E. V.) side by side, for a period of thirty years. Their verdict was, in our opinion, fully warranted by the facts; and the passage of years since it was rendered has but served further to establish it. Chapter IX The Use Made of the Margin in the R. V. The strange uses made of the Margin in the R. V. The Name “Jesus.” “Thine is the Kingdom.” “The Son of God.” “Which is in Heaven.” “The Number of a Man.” The Island of Melita.

31 IN THE preparation of the Authorized Version faith of unlettered millions, and to suggest unreasonable the useful expedient was adopted of putting in the as well as miserable doubts to the minds of all ? “ margin of the page an alter native reading, in the few Examples of Vagaries in Marginal Notes and comparatively unimportant passages which seemed to admit thereof. Also in the margin was given the The Name “Jesus” translation of proper names appearing in the Text, and Matthew 1: 18 in the A. V. reads: “Now the birth occasional items of information calculated to be a help of Jesus Christ was on this wise.” The R. V. marginal to a better understanding of the Scripture. note says, “Some ancient authorities read ‘of the Christ’ Such was the precedent the Revisers had before “ — that is to say, they omit the Name Jesus. But Dean them for their guidance. Furthermore, a rule adopted Burgon says: by the Committee required that wherever a change was “Now what are the facts? Not one single known made in the Greek Text that change should he noted in manuscript omits the word Jesus; while its presence the margin. Nevertheless, in the preparation of the New is vouched for by the fathers Tatian, Irenaeus, Origen, Version the Committee departed wholly from the A. V. Eusebius, Epiphanius, Chrysostom, Cyril, in addition to and also completely ignored the rule referred to. Dean every known Greek copy of the Gospels, and not a few Burgon is authority for the statement that “use has been of the versions.” made of the margin to insinuate suspicion and distrust “Thine is the Kingdom” in countless particulars as to the authenticity of the text which has been suffered to remain unaltered” (Preface In Matthew 6 : 13 the Revisers have rejected the to ‘’Revision Revised”). Again, in the same volume important clause: ‘’For Thine is the kingdom, the power, (“Revision Re vised”) he says: and the glory forever. Amen”; and in the margin they “The Revisionists have not corrected the ‘Known have put this: “Many authorities, some ancient but Textual Errors.’ On the other hand, besides silently with variations, add, ‘For Thine is’ “—etc. Concerning adopting most of those wretched fabrications which are this radical alteration of the Text, and concerning the just now in favor with the German school, they have marginal note thereon, Dean Burgon has this to say: encumbered their margin with those other readings “All the manuscripts in the world” — over 500, which, after due examination, they had themselves remember — ‘’hut nine contain these words. Is it in any deliberately rejected. . . . What else must be the result of way credible that, in a matter like this, they should all all this, but general uncertainty, con fusion, and distress ! have become corrupted? No hypothesis is needed to A hazy mistrust of all Scripture has been insinuated into account for this, another instance of omission in copies the hearts and minds of multitudes who, for this cause, which exhibit a mutilated text on every page. have been forced to become doubters; yes, doubters in “The Son of God” the truth of Revelation itself. “How was it to have been believed that the In the Gospel of Mark the first marginal note relates Revisionists would show themselves industrious in to the supremely important words of verse 1, ‘’the Son of sowing broadcast over four continents doubts as to the God.” The note says: “Some ancient authorities omit ‘the truth of Scripture, doubts which it will never be in their Son of God.’ “ But the fact is (according to Dean B.) that power to remove or recall? ‘’the words are found in every known copy hut three, “And here we must renew our protest against the in all the Versions, and in many fathers. The evidence wrong which has been done to English readers by the in favor of the clause is therefore overwhelming.” What Revisionists’ disregard of the IV th rule laid down for can have been the object of the Revisers in raising their guidance, viz., that whenever they adopted a new suspicion regarding a verse of supreme importance, as textual reading such reading was to be ‘indicated in the to the authenticity of which the proofs leave no room margin.” for any doubt whatever? And he addresses the Revisionists this question “Where Their Worm Dieth Not’’ regarding their failure in duty to the English reader : “How comes it to pass that you have never furnished Concerning Mark 9 : 44-48 and other passages. him the information you stood pledged to furnish, but Dean Burgon, in his “Revision Revised,” says: * ‘ Not have, instead, volunteered on every page in formation, only has a fringe of most unreasonable textual mistrust worthless in itself, which can only serve to unsettle the been tacked on to the margin of every in spired page

32 CHAPTER 8 (as from Luke 10:41-11;11) ; not only has many a grand now informed that, instead of Melita, ‘some ancient doctrinal statement been evacuated of its authority (as authorities read Militene’? Is every pitiful blunder of by the shameful mis-statement found in the margin the Codex Vaticanus to live on in the mar gin of every against John 3 :13, affecting the important words Englishman’s copy of the New Testament forever?” which is in heaven, and the vile Socinian gloss which And after showing that all other Mss. and all Latin disfigures the margin of Romans 9:5 — {Christ, Who Versions and all “Fathers” who quote the passage, also is over all, God blessed forever) ; but we entirely miss the coins, and the ancient geographers, all read Melita, many a solemn utterance of the Spirit, as when we are he says that this reading “has also been acquiesced in by assured that verses 44 and 46 of Mark 9 are omitted by every critical editor of the N. T. (excepting always Drs. ‘the best ancient authorities/ whereas, on the contrary, Westcott and Hort) from the invention of printing until the manuscripts referred to are the worst” now. But, be cause those two misguided men, without apology, explanation, note or comment of any kind, ‘’Which is in Heaven” have adopted Militene into their Text, is the Church of And concerning the note on John 3 : 13, referred to England to be dragged through the mire also, and made in the foregoing quotation — “Many ancient authorities ridiculous in the eyes of Christendom?” omit “which is in heaven”. Dean Burgon asks with Chapter X indignation : “Why are we not rather assured that the precious The Theory of Westcott and Hort clause in question is found in every manuscript in the Upon Which “The New Greek Text” Was world, except five of bad character ? — is recognized Constructed by all the Latin and all the Syrian Versions; is either The Theory of Drs. Westcott and Hort. quoted or insisted on by a host of Fathers ; in short is Many Assumptions, but no proof. The Received quite above suspicion? Why are we not told that? Those Text traced back to the 2d Century by means of ten Versions, those 38 Fathers, that host of copies in Versions and Quotations. No proof at all of any proportion of 995 to 5 — why, concerning all these, is earlier Text. Bishop Ellicott in Defence of the R. V. there not so much as a hint let fall that such a mass of A comparison as to style between the A. V. and R. counter evidence exists ? “ V. The Voice of the People. Surely such a suppression of the facts and misrepresentation of the truth in regard to a supremely Bishop Ellicott’s Defence of the R. V. important passage touching the Deity of the Lord Jesus Christ, is deserving of the strongest reprobation. The Conclusion of the Matter “The Number of a Man” WE FEEL that this little volume, so un In Rev, 13:18, opposite the words “and his number compromisingly condemnatory as it is of the Version is six hundred and sixty and six,” the Revisers have put of 1881, and particularly of the Greek Text whereon a note which says, “Some ancient authorities read six that Version is based, should not go forth without hundred and sixteen.” As to this Dean Burgon asks: at least a brief description of the theory upon which “Why are we not informed that only one corrupt Drs. Westcott and Hort constructed their “New Text.” uncial, only one cursive, only one Father, and not one That theory is set forth by themselves in their long and ancient Version, advocates this reading? which on elaborate “Introduction to the New Testament,” which the contrary, Irenaeus (170 A. D.) knew but rejected, was published simultaneously with the R. V. in 1881 ; remarking that “666” which is ‘found in all the best and and we need hardly say that, to themselves at least, and oldest copies, and is attested by men who saw John face doubtless to others besides, there appeared to be good to face,’ is unquestionably the true reading.” and sufficient reasons for the conclusions reached by them. But to us it seems that their conclusions are based The Island of Melita wholly upon inferences and conjectures, and not only Finally, from Dean Burgon ‘s list of useless marginal so, but they are directly contrary to all the known and glosses introduced by the Revisers, we take the following pertinent facts. as fairly typical : Our suspicions are aroused to begin with, by the Acts 28:1. “For what conceivable reason is the world circumstance that Drs. Westcott and Hort have arrived

CHAPTER 8 33 at their conclusions by the exercise of that mysterious was formed by the “conflation,” or fusing together, faculty of “ critical intuition,” wherewith the ‘’higher sometime previous to the 4th century, of two primitive critics” of modern times claim to be endowed, but of Texts of Scripture; and the nature and workings of which they can give no (2) that they (the aforesaid scholars) have been able explanation whatever. We refer to the faculty whereby (how, they do not explain, and presumably we should certain scholars of the German School of higher be unable to understand the process if they did) to criticism claim ability to discern that various books of resolve this composite Text into its original constituent the Bible — as Genesis, Isaiah, and even the Gospels elements. But this is only the first step in the procedure, — are of composite character, the work of various which brings us at last to the conclusion that the Text of authors and editors, who (they tell us) welded together Westcott and Hort of 1870-1881 is the true Text of the several independent documents (whereof all trace has original Scripture, and therefore should be adopted in dis appeared, and for the existence of which, or of any the place of the Received Text. one of them, there is not a scintilla of proof). The same The only thing they set forth as a warrant for this marvelous and mysterious faculty of ‘’critical intuition” first step of the process is that, after a careful scrutiny enables the possessors thereof (so they assure us) to of the entire Received Text, they find seven passages resolve these (supposedly) composite documents into — some of them short phrases or single words — their original constituent elements, and even to assign which look to them as if they might have been formed to each of these “originals” the approximate date when by the welding together of several originally diverse it was first composed. readings. Other scholars find nothing in these passages In like manner Drs. Westcott and Hort set forth, at to indicate “conflation” ; but, if there were the clearest prodigious length, what they are pleased to denominate evidences thereof in those seven scattered passages, their theory of “Conflation.” Indeed that blessed word what proof would that afford that the entire Text was — probably new to nearly all of our readers — is made a conflation of two distinct preexisting Texts’? None to carry most of the dead weight of their theory, which whatever. Therefore, the Westcott and Hort * ‘theory*’ theory certainly has the attribute of novelty, whatever (if it were proper to designate it by that term) breaks else it may lack. But we hasten to explain that while Drs. down completely at the initial stage. Westcott and Hort admit that our Textus Receptus, in But we proceed to trace the process – which is practically the form in which we now Have it, existed interesting at least as an intellectual curiosity — through in and previous to the fourth century, and that it was its successive stages. “ dominant” in Syria and elsewhere, they tell us that it Having assumed the existence of two distinct is (and was) a “conflation,” that is to say a composite primitive Texts, earlier than what they are pleased to call Text, formed by the Mowing together (which is what the ‘’dominant Antiochian Text” (which corresponds to the word “conflate” means) of two previously existing onr Received Text), they give them the names ‘’Western” Texts. Do they offer any proof of this? None whatever. and “Neutral,” respectively. Now, inasmuch as these They simply discerned it by means of the mysterious “primitive Texts” are wholly the creatures of their faculty of critical intuition. But how do we know that scholarly imagination, they have the in disputable right they possess this ability, and have used it correctly in to bestow upon them whatever names they please. But this case? We have their own word for it — nothing we must ever keep in mind that there is not a shadow of more. proof that these “primitive Texts,” or either of them, ever But inasmuch as the method whereby the modern existed. What is, however, overwhelmingly established, school of “higher criticism,” which originated in the last and is admitted by Drs. Westcott and Hort, is that a century in Germany, reaches its * ‘ results ‘ ‘ is doubtless Text, practically identical with our Received Text, existed, quite new to most of our readers, we owe it to them to and was ‘’dominant” in Antioch and elsewhere, in and make our explanation of the Westcott and Hort theory, before the 4th century. which bears a close family resemblance to that now The next in the string of pure conjectures and bold famous method, as plain and simple as possible; “and assumptions whereby Dr. Hort (for the theory appears this will we do, if God permit.” to be his personal contribution to the joint enterprise) Thus far we have only the word of two scholars for arrives at his conclusion, is that, of the two supposed it, primitive Texts, the “Neutral” was the purer Text, and (1) that they have discerned that the Received Text the ‘ ‘ Western ‘ ‘ the corrupted Text. The speculation is

34 CHAPTER 8 now getting far out of reach. For how can we have even The following by Dean Burgon is worthy of a conjectural opinion as to which of two supposed Texts particular notice : was the purer, when neither of them is known to have “The one great Fact which especially troubles existed at all? Surely Dean Burgon is amply justified in him (Dr. H.) and his joint editor (as well it may) is saying that the entire speculation is “an excursion into the Traditional Greek Text of the New Testament cloud-land; a dream, and nothing more.” Scriptures. Call this text Erasmian or Complutesian, the But we have not yet reached the end of the matter. text of Stephens, or of Beza, or of the Elzevirs, call it For what avails it to know that the supposed “Neutral the Received or the Traditional, or by whatever other Text” existed in the 4th century, and that it was a correct name you please — the fact remains that a text has come representation of the original inspired Writings, if that down to us which is attested by a general consensus of “ Neutral Text” no longer exists? But Dr. Hort is equal ancient Copies, ancient Fathers, and ancient Versions. . to the difficulty ; for he completes the long chain of . . Obtained from a variety of sources, this Text proves to guesswork by declaring that Codex B (Vaticanus) is a be essentially the same in all. That it requires revision in representative of the supposed “Neutral” Text. Is there respect of many of its lesser details is undeniable; but it anything in the nature of proof offered in support of is at least as certain that it is an excellent Text as it stands, this radical assertion! Nothing whatever. And how and that the use of it will never lead critical students of could there be! For until we have proof that the (wholly the Scriptures seriously astray. In marked contrast with imaginary) “Neutral Text” had an actual existence, and this (received) Text (which is identical with the Text of that it existed before the Received (or so-called “Syrian”) every extant Lectionary of the Greek Church) is that Text came into being, how can we even consider the contained in a little handful of documents of which the question whether or not the Vatican Codex is a survivor most famous are the Codices Vaticanus and Sinaiticus.” of that “Neutral Text”. Dean Burgon is not amiss when The editors of the R. V. have systematically magnified he characterizes the whole theory as “mere moonshine.” the merits of those viciously corrupt manuscripts, while Indeed, it seems to us to be either a case of solemn trifling they have, at the same time, sedulously ignored their with a matter of supreme importance, or a deliberate many glaring and scandalous defects and blemishes, attempt to lead astray the English-speaking nations, manifestly determined, by right or by wrong, to and through them the whole world, and that without establish their paramount authority, when it is in any the support of a scintilla of real proof, but rather in the way possible to do so. And when that is clearly im face of all the pertinent facts. As Dean Burgon, in his possible, then their purpose apparently is “to treat their exhaustive analysis of Dr. Hort ‘s theory, says : errors as the ancient Egyptians treated their cats, dogs, “Bold assertions abound (as usual with this repeated monkeys, beetles, and other vermin, namely, to embalm writer) but proof, he never attempts any. Not a particle them, and pay them divine honors. Such, for the last of ‘evidence’ is adduced.” And again: fifty years, has been the practice of the dominant school “But we demur to this weak imagination (which of textual criticism among ourselves.” only by courtesy can be called a ‘theory’) on every Bishop Ellicott in Defence ground, and are constrained to remonstrate with our would-be guides at every step. They assume everything. But what have the Revisers themselves to say They prove nothing. And the facts of the case lend them to all this ? And how do they attempt to justify their no favor at all.” conclusions and the methods whereby those conclusions Truly, that with which we are here dealing is not were reached? Our readers will doubtless be asking a theory, but a dream; a thing composed entirely of these questions ; and we are able to answer them in the gratuitous assumptions, “ destitute not only of proof, most authoritative way, for the chairman of the Revision but even of probability.” Such is the clever device, the Committee, Bishop Ellicott, has himself put forth two bit of intellectual legerdemain, whereby a group of replies to the criticisms of the R. V. published by Dean scholars were persuaded to accept a single Ms. of the Burgon and others. One of Bishop Ellicott ‘s papers 4th century (for Dr. Hort rests practically his entire appeared in 1882. The other was a matured defence, case upon the Codex Vaticanus) as being proof of an in the form of a book, “The Revised Version of Holy imaginary Text, supposedly more ancient than that Scripture,” published in 1901, just twenty years after the which is acknowledged as ‘’dominant” over wide areas first edition of the R. V. long before that copy was made. An examination of what Bishop Ellicott has thus put

CHAPTER 8 35 forth in defence of the work of his Committee tends to ought to meet that theory. He did not have to wait long; confirm, rather than to weaken, the objections we have for Dean Burgon’s smashing attack, strongly supported herein advanced. Thus, in respect to the matter which we by the ablest textual critic of the day (Dr. Scrivener) and esteem of chief importance, that is to say, the adoption others, appeared about the same time. To all this Bishop by the Committee of a “New Greek Text,” which follows Ellicott made no response (so far as we are aware) until closely that of Westcott and Hort, Bishop Ellicott rests in 1901 he published the book named above. his case entirely upon the opinions of Lachmann, Turning to that volume we find that again he Tischendorf, and Tregelles, assuming their favorite ignores entirely the main issue. Moreover, we find principle of ‘’ancient witnesses only” to be sound, that now, instead of endorsing Dr. Hort, upon whom and making no attempt whatever to meet the facts he leaned so hard in 1882, and by whom the whole and arguments to the contrary, as urged by Scrivener, Revision Committee was led astray, he virtually throws Burgon, Cook, Beckett, Salmon, Malan, and others. him overboard. For he cites a work of Dr. Salmon, of Now the matter in dispute is precisely this, whether the Trinity College, Dublin (1897), in which (to quote the guiding principle of Lachmann and his two successors, Bishop’s own words) “the difficulties and anomalies and which had its spring in the school of German criticism, apparent perversities in the text of Westcott and Hort just then starting on its devastating career, is a sound are compared with the decisions of the Revisers ;” and and safe principle to follow? Bishop Ellicott, in both his he finds himself unable, as he admits, to “resist the published defenses, studiously avoids this issue. When, conviction that Dr. Salmon, in his interesting Criticism therefore, we consider the tremendous attack made of the Text of the New Testament, has successfully upon that critical principle by scholars of the first rank, indicated three or more particulars which must cause and that Bishop Ellicott, in attempting to answer them, some arrest in our final judgment on the Text of Westcott ignored that part of the case altogether, we are quite and Hort.” warranted in drawing the conclusion that the objections The three particulars which Bishop Ellicott points urged against that principle are unanswerable. out, which are exceedingly important, are these (we But more than that. Bishop Ellicott himself had quote the Bishop’s own words) : urged in print the very same objections against the “In the first place it cannot be denied that, in the method of Lachmann and his modern school of textual introductory volume, Dr. Hort has shown too distinct a criticism. For, in his work ‘’On Revision” etc. (1870), the tendency to elevate probable hypotheses into the realm learned Bishop had declared that Lachmann ‘s was ‘*a of established facts,” — “which is just another way of Text composed on the narrowest and most exclusive saying that Dr. Hort depended upon guess work, as Dean principles;” that it was “ really based on little more than Burgon had pointed out in 1883. “In the second place, four manuscripts.” Moreover, concerning Tischendorf in the really important matter of the nomenclature of he had said: “The case of Tischendorf is still more the ancient types of Text ... it does not seem possible to easily disposed of. Which of this most inconstant accept the titles of the four fold division of these families critic’s Texts are we to select? Surely not the last, in of manuscripts which has been adopted by Westcott and which an exaggerated preference for a single manuscript Hort. . . . The objections to this arrangement and to this has betrayed him into an almost childlike infirmity of nomenclature are, as Dr. Salmon very clearly shows, judgment.” Tregelles also he had condemned in terms both reasonable and serious.” So saying Bishop Ellicott equally uncompromising. Yet, when the defence of the throws overboard what (as we have shown above) is R. V. depended upon it, this learned scholar, who was vital to Dr. Hort’s theory. — more than any other individual — responsible for the “The third drawback to the unqualified acceptance form finally given to it, can do no other or better than of the Text of Westcott and Hort is their continuous to appeal to the opinion of the very same modern and and studied disregard of Western authorities. ... To this radical editors whose work he had himself previously grave drawback Dr. Salmon has devoted a chapter to declared to be unworthy of confidence. which th^e’ attention of the student may very profitably At the time Bishop Ellicott’s defence of 1882 was be directed. I am persuaded that, if there should be any prepared, Westcott and Hort had just published their fresh discovery of textual authorities, it is by no means ‘’New Greek Text,” and the sup porting “theory;” and unlikely that they may be of a ‘Western’ character, and if so Bishop Ellicott sought to avail himself thereof, and so, that many decisions in the Text of Westcott and Hort did so by the plea that those who objected to the R. V. will have to be modified by some editor of the future.

36 CHAPTER 9 At any rate, taking the critical evidence as we now find have been vexatiously displaced, so that a perpetual it, we can not but feel that Dr. Salmon has made out his sense of annoyance is created. The count less minute case.” alterations, which have been needlessly introduced These admissions are creditable to the honesty into every familiar page, prove at last as tormenting as and candor of the one who made them ; but as regards a swarm of flies to a weary traveller on a summer’s day. their bearing upon the subject of our present inquiry, it To speak plainly, the book has been made unreadable.” seems clear that, considering how greatly to the interest And Bishop Wordsworth expresses himself thus: of the Bishop and his cause it was to uphold the critical “I fear we must say in candor that in the Revised theories of Dr. Hort, and to maintain his authority as Version we meet in every page with small changes which an editor, those admissions afford very strong reason are vexatious, teasing, and irritating, even the more so indeed for the belief that Dean Burgon’s drastic criticism because they are small; which seem almost to be made of the Westcott and Hort Text, and of their “ theory” as for the sake of change.” well, was fully war ranted. And this is the view not of Bible scholars only. A Bishop Ellicott advances the feeble plea, in writer in a recent number of a popular household extenuation of the undue influence which Dr. Hort magazine expresses, in the words that follow, what is exerted over the Revision Committee, that in only 64 undoubtedly the view of a great host of Bible readers. passages did they accept the readings of Westcott and Speaking of one of the Modern Speech Versions she Hort where they had not “also the support of Lachmann, said : or Tischendorf, or Tregelles.” This shows, upon the “The one thing concerning it to which I object is confession of the chairman of the Revision Committee, that the sonorous sweep and beauty of the Bible are just what support can be claimed for the “New Greek eliminated in an effort to be more literal in translation. Text.” Hereby we are informed that it rests sometimes So ingrained in my mentality is the King James Version on Westcott and Hort alone, but that it usually has the that any word of change in it hits me like a blow.” support of at least one of the three modern editors, each Conclusion of whom has staked his all upon the viciously unsound What shall we then say to these things ? Shall we principle of following exclusively the two depraved 4th accept the E. V. (either the English or American) as a Century Codices. Now, since we have Bishop Ellicott ‘s substitute for the A. V.? That question,, we take it, has own admission that these modern editors, each and all, been settled by the almost unanimous rejection of the are unreliable, it is not too much to say that the attempt modern Versions. But can we profitably avail ourselves to defend the R. V. has utterly collapsed, and that the of the R. V. for any purpose? The conclusion to which objections of Dean Burgon and others remain indeed the facts constrain the writer of these pages is that — ‘’unanswered and unanswerable.” conceding that there are improvements (and perhaps A Comparison As To Style many) in the R. V., — nevertheless — the Greek Text upon which it is based is so corrupt, that it is not safe In comparing the two Versions in respect to their to accept any reading which differs from that of the A. literary merits, the Bishop of Lincoln, in a conference V. until the reader has ascertained that the change in address, said : question is supported by preponderating testimony. “To pass from one to the other is, as it were, to alight Furthermore, in the important matter of the work from a well-built and well-hung carriage, which glides of Translation we believe it to be the consensus of the easily over a macadamized road, and to get into one best opinion that, in this feature also, the Authorized which has bad springs or none at all, and in which you Version is vastly superior to that of 1881. are jolted in ruts with aching bones, and over the stones And finally, as regards style and composition, the of a newly mended and rarely traversed road.” advantage is so greatly with the Old Version that it would And Dean Burgon has this to say : be little short of a calamity were it to be supplanted by “The A. V. should have been jealously retained the R. V. wherever it was possible; but on the contrary every familiar cadence has been dislocated; the congenial The Vox Populi flow of almost every verse of Scripture has been almost We say that the question whether or not the E. hopelessly marred. So many of those little connecting V. should supplant the A. V. has been settled by the words, which give life and continuity to a narrative,

people themselves who, for whatever reason or reasons, and whether influenced or not by the Spirit of God, have, and with increasing emphasis, rejected the New Version. Thus, while the report of the British Bible Society for the year 1911 showed that about four per cent (one out of 25) of the Bibles and Testaments issued by that Society in that year were of the R. V., the full report issued in 1920, shows that less thorn two percent (one out of 50) were of the R. V. The number of users of the R. V. therefore is not only small proportionately, but is dwindling. And of the few that are now called for a considerable proportion would be for reference and study only, and not for use.

THE HOPE OF ISRAEL

THE HOPE OF ISRAEL WHAT IS IT? BY PHILIP MAURO “Not giving heed to Jewish fables” Titus 1:4

CHAPTER 1 39 Publishers Preface CHAPTER I This republication of Philip Mauro’s,” The Hope Of The Nature And Importance Of The Question. Israel”, is reproduced by Bierton Particular Baptists. Intended to encourage students of the bible, studying The writer seeks, at the very outset of this study, to eschatology and the relationship between the Law impress the reader with the immense importance of of Moses and the Christian believer. We also include the question we are about to examine It is not merely recommended reading on these subjects listed in our a question of the true explanation of prophecies further publications, at the end of this book. concerning the Jews, the Gentiles and the Church of God, however so interesting and important these may FOREWORD be, for one may entertain mistaken ideas as to such “Not giving into Jewish Fables” (1 Titus 1:14) matters without harmful consequences. But it is far otherwise with the question discussed in this volume; Jewish fables (Literal,myths) are new things. for the truth concerning the gospel of Christ and the salvation of man is involved in it. And specially, the work Paul has plainly warned the household of faith not of the evangelzation of the Jews (which, in the opinion to give heed thereto. He has not given us a list of those of many, including the present writer, the coming again grievous heresies; but it is well known that the one of the Lord awaits) is vitally affected by it that was most fondly cherished, and that constituted What lies directly in the path of our present inquiry the gravest menace to the truth of the gospel, was the is a system of doctrine which, though of recent origin, notion that the leading purpose of the mission of the is now widely accepted amongst strictly orthodox coming Messiah would be the reconstitution of the Christians, “Fundamentalists,” according to which Jewish nation and its elevation to the highest pinnacle doctrinal system the promise of God to Israel through of earthly dominion and glory; for that fatuous doctrine their prophets was that the coming Messiah would was the cornerstone of orthodox Judaism in Paul’s restore the earthly kingdom of Israel, would give it day; and because of his sturdy opposition to it he was a glory far surpassing that of the days of David and persecuted, his enemies plotted to take his life, and he Solomon, and would exalt the Jewish nation to the place was sent a prisoner to Rome. No wonder that, during of supremacy over the nations of the world. The leading the term of his imprisonment there, he wrote to Titus authority for this new system of teaching states it t h u s his plain-spoken warning against “Jewish fables.” : “When Christ appeared to the Jewish people, the next Such being the case, we question if there be anything in the order of revelation as it then stood should thing in all the long history of Christianity that is more have been the setting up of the Davidic kingdom” difficult to account for than the fact that that particular (Schofield Ref. Bible). fable, concerning the purpose of Christ’s mission to the We propose in the present volume to bring this Jewish has become the central feature of a system of radical statement to the test of Scripture; for it is doctrine which, in this 20th century of our era, has found subversive of the Christian faith, in that it removes the numerous and zealous advocates amongst orthodox sacrifice of the Lamb of God from its central place in Christians. In view of this extraordinary phenomenon, God’s eternal plan (Rev. 13:8). it surely behooves those who take the Holy Scriptures It cannot be that those who accept this radical for their guide and instructor in all matters of faith and doctrine realize what is involved in it. It is easy for the doctrine, to search them with the utmost care “whether writer to believe this, because he himself at one time these things be so,” This present volume the result of a accepted that doctrine without the faintest idea that it painstaking investigation of that important question. involved the denial of important truth. But in course The investigation of that question leads inevitably of time, after prolonged study of the Word of God, he to the subject of the Millennium; and it is believed the was compelled to acknowledge, upon the testimony reader will find, in the last chapter of the present volume, of the New Testament Scriptures (particularly that of something fresh upon that subject of perennial interest. the apostle Paul) that, not only is the doctrine under Enough at this point to say that, as the author now sees consideration directly contrary to the Scriptures, but it it, the great question concerning the Millennium is not is the setting up, for the benefit of a future generation of When? but Where? Jews, of another hope, different from the “one hope” of the gospel of Christ; that, in other words it is “another

40 CHAPTER 2 gospel,” the very thing against which Paul utters that seed of David should reign in resurrection, a kingdom tremendously solemn warning of Galatians 1:8, 9. which flesh and blood cannot inherit, a kingdom which Because of this, and because also of the great benefits does not clash with the duly constituted governments of that have followed the writer’s deliverance from the this world, and one into which Gentiles are called upon “strange” doctrine referred to above, he deems it a duty terms of perfect equality with Jews (Ac. 13:23, 34; Ac. to all the household of faith to bring to their attention, 17:2, 3, 7; Rom. 1:1-4; 14:17; 1 Cor. 15:50; 1 Pet. 1:12; cf. by every available means, the true teaching of the Bible Lu. 24:26). touching the future of the Jewish people. It is with a Thus the teaching of Christ and His apostles in view to the performance of that duty that these pages respect to the vitally important subject of the Kingdom are written. of God, the hope of Israel, came into violent collision What then is the true and biblical “Hope of Israel”? with that of the leaders of Israel; and because of this He To obtain a full answer to this question it is necessary was crucified and they were persecuted. that we search the Scriptures from beginning to end. It was not a question then, any more than it is a But in order merely that we may have in mind a general question now, whether or not the prophets of Israel idea of the answer while we pursue our study, it will were the mouthpieces of God; for the Jewish rabbis, suffice to refer to a few incidents in Paul’s ministry, as as well as Christ and His apostles, held firmly to the recorded in the last chapters of Acts. full inspiration of “the scriptures of the prophets.” It The subject is very prominent there, and indeed it was solely a question then, as it is solely a question was because of Paul’s views and his preaching in regard now, as to how those prophecies are to be understood thereto that he was so furiously persecuted by the Jews, —a question of interpretation. The Jewish teachers and was finally sent in chains to Rome. For we have his understood the scriptures, and still interpret them, in own testimony to “the chief of the Jews” at Rome, to what is now (wrongly) called the “literal” sense (i. e. that whom, when he had called them together, he said: “For “Israel” is an earthly people, “Zion” an earthly locality, this cause therefore have I called for you, to see you and “Christ” an earthly conqueror, like David, etc., etc.) to speak with you; because that, for the hope of Israel I ; but Paul declared, when speaking of Jesus Christ in am bound with this chain” (Acts 28:17-20). one of their synagogues, that it was “because they knew Inasmuch as what Paul had been preaching, both to Him not, nor yet the voices of the prophets which are the Jews and also to the Gentiles, was the gospel of Jesus read every Sabbath day, that they have fulfilled them in Christ, and nothing else, it follows that the true “hope of condemning Him” (Acts 13: 27). Israel” is an essential part of that gospel; and therefore And now, in concluding this preliminary chapter, it is a matter regarding which we cannot afford to be let me impress it upon the reader’s mind that the mistaken. choice presented to orthodox Christians today as to the The above quoted statement of Paul to the Jewish interpretation of the prophecies concerning “the hope leaders at the imperial city is very illuminating. It of Israel” lies between that held by the Jews of those shows, to begin with, that, whatever it was he had been days and that for which Christ was crucified and Paul preaching as “the hope of Israel,” it was something so was sent in chains to Rome. This will be clearly seen contrary to the current Jewish notion thereof that it by all who consider, with open minds, the proofs given caused the people to clamor for his death (Ac. 22:22), below. and led to his being formally accused before the Roman The question of the “literal” interpretation of the 0. Governor as “a pestilent fellow, and a mover of sedition T. prophecies will be discussed in the next chapter. among all the Jews throughout the world” (Id. 24:5). Had he been preaching what the Jews themselves believed to CHAPTER II be, and what their rabbis had given them as, the true interpretation of the prophecies (namely, that God’s How Are The 0. T. Prophecies Of Blessing To Israel promise to Israel was a kingdom of earthly character To Be Interpreted? which should have dominion over all the world) they The main purpose of the present chapter is to bring would have heard him with intense satisfaction. But clearly to view the important truth that in Scripture what Paul and all the apostles preached was, that what the contrast is not between the spiritual and the literal, God had promised afore by His prophets in the Holy but between the spiritual and the natural; for a passage Scriptures was a kingdom over which Jesus Christ of the

CHAPTER 2 41 of Scripture may refer, when taken “literally,” either to language, that “the seed of Abraham,” to whom “all “that which is natural” or to “that which is spiritual.” the promises of God” belong, are those who believe In other words, the literal interpretation may call for the gospel of Jesus Christ (Gal. 3:7, 29; 2 Cor. 1:20). a thing which exists in the realm of nature, or for the Further, in the New Testament it is plainly revealed that, counterpart of that thing which exists in the realm even as “Abraham had two sons” (which might make it of spiritual realities (1 Cor. 15:46). It is of the utmost uncertain whether the descendants of Ishmael or those importance that this be understood; for the advocates of Isaac were to inherit the promises) so likewise there of modern dispensationalism have wrought confusion, is a natural “Israel,” “Zion” and “Jerusalem”and also a and have succeeded in giving plausibility to many spiritual counterpart of each; and that just as Ishmael misinterpretations of Scripture, by first taking for preceded in time the true heir (though eventually he granted (erroneously, as will be herein shown) that a was to be “cast out” and not to be “heir with the son “literal” interpretation necessarily calls for something of the free woman”) even so the natural Israel, Zion, material or natural, and by then insisting strenuously and Jerusalem preceded the respective spiritual realities that all prophecies which refer to Israel, Jerusalem, to which those names properly belong. For God’s Zion, etc., should be interpreted “literally.” It will not invariable order of procedure in the working out of be difficult to show that this is a thoroughly unsound His eternal purposes, is “first that which is natural, and principle of interpretation, that it is based upon a false afterward that which is spiritual” (1 Cor. 15:46) premise, and that its application has made havoc of If, therefore, an 0. T. prophecy of blessing, intended many prophecies. for the true Israel (that “holy nation” of 1 Pet. 2:9), be For example, those expositors who think the Bible interpreted as applying to “Israel after the flesh,” the teaches us to expect hereafter a millennium of earthly interpretation is not “literal” (i.e., according to the bliss, a golden age of world-wide peace and plenty, letter) except in the sense in which “the letter killeth, during which the Jewish nation will be reconstituted and but the spirit giveth life” (2 Cor. 3:6); for obviously will have the place of headship over a world occupied in this case the “literal” interpretation destroys the by God-fearing and peace-loving Gentiles, base that prophecy completely. And it is specially to be noted expectation upon certain Old Testament prophecies that, in the passage from which this Scripture is quoted, which, they think, are to be fulfilled “literally”; and Paul is explaining the great differences between the since they cannot possibly be fulfilled in that manner Old Covenant (which was of the letter) and the New during this era of the Gospel, there must needs be an Covenant (of the Spirit); and moreover, he is comparing age to come of an entirely different character from this the ministry of Moses, which had to do with things that day of gospel salvation. are seen (an earthly sanctuary and its vessels of service, This argument, however, is utterly fallacious, because animal sacrifices, etc.), with the ministry of himself based upon a false premise. Those who make use of it and others whom God had made “able ministers of the take for granted that in order to interpret a prophecy New Covenant; not of the letter, but of the spirit.” Also “literally” its fulfillment must be located in the realm of it should be noted that the apostle there speaks of the nature, and not in the spiritual realm. Thus they assume Old Covenant (under which promises were made to the that the “literal” interpretation is in contrast with the natural Israel) as “that which is done away”; whereas “spiritual” interpretation thereof; and they denounce the New Covenant is “that which remaineth,” that is, and repudiate what they refer to disparagingly as “the abideth eternally. From this Scripture alone it is evident spiritualizing” of the prophecies. (and the same truth is set forth at greater length in Gal. Undoubtedly our natural bias is in favor of the 4:2131 and Hebrews Chapters VIII-X) that all future so called “literal” interpretation of the prophecies in promises of glory and blessing for Israel and Zion must question; for to the natural man the things that are seen belong to the true Israel and the heavenly Zion. And, in are the real things; and to that view we are disposed to this very passage, we are admonished to “look not at the cling tenaciously, notwithstanding the plain teaching things which are seen, but at the things which are not of the New Testament that the seen things are but the seen” (4:18); which admonition, however, is habitually fleeting shadows of things unseen, the latter being the disregarded in the interpretation of prophecies relating spiritual and eternal realities with which the promises to these very subjects. of future blessing have mainly to do. For the New We ask the reader specially to note that in the above Testament Scriptures state, in the most unambiguous quoted passage, the apostle speaks of the old covenant

42 CHAPTER 2 as “that which is done away” (v. 11), “that which is thee, saith the Lord. And many nations shall be joined abolished” (v. 13). This shows that the old covenant, to the Lord in that day and shall be My people; and I will under which the earthly nation of Israel had been dwell in the midst of thee” (2:10, 11). And the prophet constituted, was already, in Paul’s day, a thing of the past. goes on to speak of a priest, Joshua, who was clothed Evidently then our difficulty in understanding at first in filthy garments, but to whom it was said, prophecies of the class referred to above is due to our “Behold, I have caused thine iniquity to pass from thee, lack of faith and our spiritual dullness. For, in respect and I will clothe thee with change of raiment” (3:3, 4). to the things which are not seen, faith takes the place of This Joshua and his fellows were to be “men wondered sight; for faith has to do solely with things not visible to at; for, behold, I will bring forth my servant the Branch. the natural eye; and hope likewise, for “hope that is seen For behold the stone that I have laid before Joshua” (vv. is not hope” (Rom. 8:24). Wherefore it is written that, 8, 9). “faith is the substance of things hoped for, the evidence There is no difficulty in recognizing in this passage of things not seen”; and “through faith we understand” a prophecy of the coming of Christ as the Branch of (Heb. 11:1, 3). Jehovah and as the Foundation Stone of the true Temple Hence, to understand the prophecies it is necessary, of God; for Peter (quoting a similar prophecy by Isaiah) and vitally necessary, that we believe the revelations writes to those who have been “redeemed of the New Testament; that we accept as “literally” . . . by the precious blood of Christ,” saying true that there is now, at this present time, a realm of “Wherefore also it is contained in the Scripture, Behold, spiritual realities, into which our risen Lord is actually I lay in Sion a chief corner stone, elect, precious”; and entered, and we in Him; that “the substance of things he had just said in the preceding verse, “Ye also, as hoped for” is there, not here; and specially that God’s living stones are [being] built up, a spiritual house, an purposes concerning His City, Temple and People are holy priesthood” — as typified by Joshua’s change of being fulfilled at this very time, in that spiritual realm, garments — “to offer up spiritual sacrifices” (1 Pet. 2:5, though the natural eye cannot see what is going on 6). Thus by Peter’s application of the prophecy we are there. given plainly to understand that it relates to “spiritual” The writer of these lines can testify from experience things, and that it is now being fulfilled in the spiritual that, by the simple process of believing what is written realm. in the New Testament concerning the actual present It will greatly help us in our efforts to understand existence, among the things not seen, of the true Zion, the class of prophecies above referred to, if we give due of the city of the living God the heavenly Jerusalem, heed to the facts stated in the above quotation from of the holy nation which is a royal priesthood, and Peter (and stated also in Hebrews 12:22-24, and in the of other spiritual realities, the main difficulty in the EpJstle to the Ephesians, as pointed out below) that understanding of the Old Testament prophecies which God’s “spiritual house” is in course of erection now, speak of a glorified state of the things named above, that it is being built “in Sion,” and that believers in Jesus vanishes away. Christ are “living stones” therein, and are also a “royal priesthood.” An Illustration From Zechariah Zechariah refers again (6:12-15 )to “the Man whose Zechariah is one of the books that is frequently name is The BRANCH,” and who “shall build the temple referred to as containing prophecies which await a of the Lord”; and says of Him that “He shall bear the “literal” fulfillment in a future dispensation. glory, and He shall sit and rule upon His throne; and Zechariah, with Haggai, prophesied during the He shall be a priest upon His throne.” None will dispute, rebuilding of Jerusalem and the temple, after the return in the light of New Testament Scriptures, that this from Babylon of some of the deported Israelites; at which prophecy is being fulfilled now (Heb. 2:9; 8:1, etc.). And time “the elders of the Jews builded and they prospered the prophet goes on to say that crowns shall be given through the prophesying of Haggai the prophet and also to certain men, whom he names, and that “they Zechariah the son of Iddo” (Ezra 6:14). But, as all are that are far off ” (a scriptural designation of Gentiles, see agreed, the prophet looks beyond what those men were Acts 2:39 and Eph. 2:13), “shall come and build in the building, to a temple and a city that were to be far more temple of the Lord.” glorious. He records the word of the Lord concerning Furthermore, in Zechariah 9:9 we have the familiar Zion: “For, lo I come, and I will dwell in the midst of passage: “Rejoice greatly, O daughter of Zion . . . behold,

CHAPTER 2 43 thy King cometh unto thee”; and we know to a certainty, we understand clearly that he is foretelling the cross of from Luke 19:38, that that prophecy was fulfilled when Christ; as very plainly appears from verse 7, “Awake, 0 Christ came to Jerusalem to die for our salvation. sword, against My Shepherd, and against the Man that is In Zechariah 13:7-9 the atoning death of Christ My Fellow, saith the Lord of hosts; smite the Shepherd, is foretold in the words, “Awake, 0 sword, against My and the sheep shall be scattered.” Further reference to Shepherd, and against the Man that is My Fellow, saith the prophecies of Zechariah will be found in Chapter X, the Lord of hosts. Smite the Shepherd, and the sheep The New Covenant. shall be scattered” (see Matt. 26:31). And what was to Enough has been said, however, to make evident follow as regards the Jewish people is foretold in these that the prophecies of Zechariah referred to above, and words: “And it shall come to pass that in all the land, hence other prophecies of like character as well, relate to saith the Lord, two parts shall be cut off, and die; but things spiritual and have their fulfillment in this present the third part shall be left therein.” And in agreement era of grace. with this, the two great parties, the Pharisees and the But it will be profitable to follow a little further the Sadducees, were “cut off ”; but a third part, the disciples subject of the building of God’s true temple. So we recall of Christ, were left. And as to these, the prophecy goes that, at our Lord’s first visit to Jerusalem, when He had on to say: “And I will bring the third part through the driven the traffickers out of the temple which Herod fire and will refine them as silver is refined” (see 1 Pet. had built and which was one of the wonders of the 1:6 and 4:12) ; “they shall call on My Name and I will world; and when the onlookers demanded of Him what hear them. I will say, It is My people; and they shall say, sign He could give in proof of His authority to do those The Lord is My God” (see Rom. 11:1, 2. things, He answered and said unto them, “Destroy this Moreover, the apostle Paul declares the same truth temple, and in three days I will raise it up” concerning the building of God’s true temple now as (John 2:19). The Jews understood this “literally”; declared by Peter. He makes known that those who that is to say, they took it as applying to that building of believe in Jesus Christ are even now “quickened together material stones which stood on Mt. Moriah; and had the with Christ,—and raised up together, and made to sit record stopped there, it would doubtless be insisted by together [i.e., on thrones’] in heavenly places [Zion] in some in our day that that great edifice, which has been Christ Jesus” (Eph. 2:5, 6) ; which plainly declares that meanwhile destroyed so completely that not one stone we live and reign with Christ even now. This indeed is remains upon another, is to be miraculously restored in not perceived with the natural eye or realized in our the coming millennium. But, to the end that we should conscious experience. Nevertheless it is true, and this not be misled and also that we might have a truth is developed in Chapter XX of this volume. key to the interpretation of prophetic utterances of And furthermore, in the immediate context, Paul this sort, the Spirit caused John to insert the explanatory also declares the companion truth revealed by Peter, note: “But He spake of the Temple of His Body.” namely that the saints of this era, Gentiles as well as Jews, This is just one of the many, seemingly casual, are being “built upon the foundation of the apostles and indications scattered throughout the Scriptures, that prophets, Jesus Christ Himself being the chief corner God’s promises are to be fulfilled and His purposes are stone; in whom all the building, fitly framed together, to be accomplished in the resurrection; that is to say, in groweth into an holy temple in the Lord” (vv. 20, 21). the new creation. The expression “in that day” occurs about twenty Again, at a subsequent visit to Jerusalem, at the times in the book of Zechariah; and, as a judicious season of one of the feasts, “In the last day, that great commentator says, “It is a synonym for the great day of the feast, Jesus stood and cried saying, If any man Messianic hope.” The first of these occurrances we have thirst, let him come to Me and drink, he that believeth quoted, “And many nations shall be joined to the Lord on Me, as the Scripture hath said, out of his belly shall in that day” (2:11). What was “that day” then, is this flow rivers of living water” (John 7:37, 38). We might day noio; for “now is the day of salvation”; and “all the well wonder what would have been made of this saying prophets from Samuel . . . as many as have spoken, by those who insist upon “literal” interpretations, had have likewise foretold of these days” (Ac. 3:24). And it been left unexplained; and therefore we should be so, when Zechariah says (13:1) “In that day there shall thankful indeed for the added words, “But this spake be a fountain opened to the house of David and to the He of the Spirit, which they that believe on Him should inhabitants of Jerusalem for sin and for uncleanness,” receive; for the Holy Ghost was not yet given; because

44 CHAPTER 3 that Jesus was not yet glorified.” Those words put beyond whereas the idea of another locality, a spiritual and all uncertainty the meaning of the phrase “living water,” heavenly realm where those prophecies are in course as used, for example, in Zechariah 14:8, “And it shall be of fulfillment now, is free from all difficulty, and has, in that day that living waters shall go out moreover, the support of many N. T. Scriptures. from Jerusalem; half of them toward the former Concerning that now-existing realm of unseen (or eastern, marg.) sea [the Caspian], and half of them things enough is said in the Scriptures to make known towards the hinder sea” [the Mediterranean]—in other that it is a region of great activity; that the “principalities words, both eastward and westward — “in summer and and powers” therein are numerous and mighty — angels in winter shall it be” — that is, all the year round. and demons, good spirits and evil — and hence we In the light of John’s explanation, we understand, must infer that there are happenings there which are of therefore, that our Lord was foretelling, not some immense importance and significance. For example, we extraordinary physical phenomenon, which was read: “There was war in heaven. Michael and his angels to happen in a far off millennial age, but the then fought against the dragon; and the dragon fought and approaching era of the Holy Spirit, when there was to his angels” (Rev. 12:7). Also, that “we wrestle not against be an outflow of the gospel, “with the Holy Ghost sent flesh and blood, but against principalities, against down from heaven” (1 Pet. 1:12), both eastward and powers, against the rulers of the darkness of this world, westward from Jerusalem. Thus both the place whence against spiritual wickedness in high places” (Eph. 6:12). (Jerusalem) and the time when (“in that day”) In this connection it were well to recall that the title those living waters were to begin to flow out into all the of the last book of the Bible, “The Apocalypse,” means world, both summer and winter, are plainly foretold the unveiling; that is to say, the taking away of the vail in Zechariah’s prophecy. Further explanations of the that normally separates the realm of spiritual things prophecies concerning the outflow of living waters from from that of natural things. That title indicates that the Temple at Jerusalem will be found below (Chapter the visions described in the book of “Revelation” bring XII) in connection with a discussion of Ezekiel’s temple into view things and happenings in the spiritual realm, and of the question, Where did the Spirit descend at whereof, except for this unveiling, we should be wholly Pentecost? unaware. And when we come to Chapter XX, where is And again let it be noted that these explanations put found the only reference in the Bible to the millennium us in possession of the general principle upon which all —”the thousand years”—the language of the inspired prophecies of the same sort should be interpreted. They writer makes it evident that the happenings of the harmonize fully with all other indications contained in millennium are part of the history of the spirit realm. the Scriptures; making it abundantly plain that all the This will be shown in the last chapter of this prophecies of future glory and blessing for Israel, Zion volume. It follows that all effort to find a place for those and Jerusalem, pertain to that “holy nation” (1 Pet. 1:9) happenings in the history of this physical world, whether “the Israel of God” (Gal. 6:16), and to that heavenly before or after the second advent, is utterly vain. “Mount Sion,” and to “the city of the living God, the CHAPTER III heavenly Jerusalem,” to which we already “are come” (Heb. 12:22). How The 0. T. Prophecies Concerning Israel Are Therefore, for the above, and for other reasons set Interpreted By Paul forth elsewhere in this volume, the writer reaches the We shall be the better prepared for an examination conclusion that we are to look for the fulfillment of the of the 0. T. prophecies concerning “the hope of Israel” if prophecies in question — not to another age than this, we first observe how those prophecies were interpreted but — to another locality; namely, to that spiritual realm, by the N. T. writers, especially Paul. Therefore we call which Paul designates “the heavenlies”; where our Lord attention at this point to a few N. T. passages. is gone to prepare a place for us, where the true temple When Porcius Festus remanded Paul for trial before is now in course of erection, and where already exists King Herod Agrippa on the charges lodged against him “the Jerusalem which is above, which is the mother of by the Jews, and when the king had given the apostle us all” (Gal. 4:26). leave to speak for himself, he said: The idea of a future “dispensation” for the fulfillment “And now I stand and am judged for the hope of of prophecies on the earth, abounds in difficulties, and the promise made of God unto our fathers; unto which moreover it contradicts many passages of Scripture;

CHAPTER 3 45 promise our twelve tribes, instantly serving God day (Mat. 18:3); and He goes on to show that to enter into and night hope to come. For which hope’s sake, King that kingdom is to “enter into life” ( 8-11). And this He Agrippa, I am accused of the Jews” (Ac. 26:6, 7). followed up by declaring how hard it is for a rich man This is very definite. It proves that Paul, in preaching to enter into the kingdom (Matt. 19:16-26), calling it in the gospel of Christ crucified and risen from the dead, one verse (23) “the kingdom of heaven,” and in the next, was proclaiming to the people of Israel the fulfillment “the kingdom of God.” And He concluded the lesson by of God’s promise to that people; a promise that had saying to those who had forsaken all and followed Him; been made, not only to them through Moses and the “Verily I say unto you, that ye which have followed me, prophets, but also directly to their fathers — Abraham, in the regeneration when the Son of man shall sit in the Isaac and Jacob. And this, be it. noted, is in exact throne of His glory, ye also shall sit upon twelve thrones, agreement with the testimony of Peter, who, writing to judging the twelve tribes of Israel” (v. 28). converted Jews of the dispersion and speaking of the From this it appears that the “all Israel” of Scripture prophets of Israel, said “Unto whom it was revealed that, here designated as “the twelve tribes of Israel,” is a not unto themselves but unto us, they did minister the spiritual nation; and that it shall come into its inheritance things which are now reported unto you by them that in the day of “glory,” when the kingdom of God shall have preached the gospel unto you” (1 Pet. 1:10-12). be manifested, and when Christ, who is now upon His Paul’s statement to King Agrippa further proves that Father’s throne in heaven, shall occupy the throne of this gospel-salvation, which he preached, was and had His glory. been the hope of every true Israelite — “all our twelve Returning now to Paul’s defense before King tribes.” Therefore the true hope of Israel was not, and is Agrippa, we note his concluding words: not, an earthly kingdom which some future generation “Having therefore obtained help of God, I continue of Jews, men of flesh and blood, are to inherit. unto this day, witnessing both to small and great, saying” Furthermore, the true Israel of God, as Paul himself had — not a new thing, a mystery never before revealed, but previously explained in his Epistle to the Romans, is — “none other things than those which the prophets composed of believing Israelites according to the flesh, and Moses did say should come” — not that Christ with believing Gentiles added to them, forming one would restore earthly dominion to national Israel, as body, as represented by the olive-tree of now is widely taught amongst Christians, but — “that Christ should suffer, and that He should be the first that Romans XI. should rise from the dead, and should show light unto The above statement of Paul to King Agrippa also the people [Israel] and to the Gentiles” (Ac. 26:22,23). makes clear what he meant by saying: “Israel hath not Here is clear proof that the gospel proclaims obtained that which he seeketh for; but the election nothing that was not foretold by the prophets; for, as we hath obtained it, and the rest were blinded” (Rom. know from Paul’s teaching elsewhere, the “mystery” of 11 :7). For the true hope and expectation of all Israel the gospel was that believing Gentiles were to become — “our twelve tribes”—lay in the resurrection, where “fellow citizens with the saints and of the household the promise of “the sure mercies of David” was to be of God,” being made “fellow heirs [with saved Jews] fulfilled (Acts 13:34). It matters not that, as individuals, and of the same body, and partakers [with saved Jews] they were nearly all “blinded” to it, and were looking of His promise in Christ”; and that all this was to be for a kingdom of earthly grandeur, suited to their carnal accomplished “by [means of] the gospel” (Eph. 2:11-22; ideas; for the truth of their own Scriptures was that the 3:6,9). kingdom of God, which had been promised by their And the last quoted passage also proves that the prophets, was a spiritual kingdom, to be realized in predicted manifestation of light to the people of Israel the resurrection of the dead, and to be entered only by and to the Gentiles was to come after the sufferings of the those who are born again of the Word and Spirit of God. promised Messiah and his resurrection from the dead. The Lord Jesus Himself had given the same teaching Here we have the statement of an inspired apostle as to concerning the Kingdom of heaven (or Kingdom of God, what was the order of revelation as it stood when Christ the two expressions being used by Him interchangeably). appeared to the Jewish people; — not “the setting up of Thus He taught His disciples, saying, “Verily I say the Davidic kingdom,” as stated by the leading exponent unto you, except ye be converted and become as little of modern dispensationalism, but — the sufferings of children, ye shall not enter into the kingdom of heaven” Christ and His resurrection from the dead, followed by

46 CHAPTER 3 the showing of Gospel light to the Jew first, and also to “Well spake the Holy Ghost by Esaias the prophet the Gentile. In other words, that “the next thing in the unto our fathers, saying, Go unto this people, and say, order of divine revelation” was precisely what came to Hearing ye shall hear and not understand; and seeing ye pass. shall see and not perceive. For the heart of this people is By this it appears that Paul’s statement as to what waxed gross, and their ears are dull of hearing, and their was “the next thing in the order of revelation as it then eyes have they closed; lest they should see with their stood” flatly contradicts that of the Schofield Reference eyes, and hear with their ears, and understand with Bible, quoted above. their heart, and should be converted, and I should heal Likewise the apostle Peter, in a passage already them. Be it known therefore unto you that the salvation quoted (1 Pet. 1:9-12), makes known what was “the next of God is sent unto the Gentiles and that they will hear thing in the order of divine revelation” as it then stood; it” (vv. 25-27). namely, the “salvation” concerning which the prophets By this it appears that the hope of Israel, the kingdom of Israel had inquired and searched diligently, searching of God and the salvation of God are three different what the Spirit of Christ who was in them did signify names for one and the same thing. And it also shows when He testified beforehand “the sufferings of Christ that a supernatural and punitive blindness concerning and the glories [plural] that should follow.” the kingdom foretold by the prophets had been laid We have referred in the preceding chapter to the upon the unbelieving part of the natural Israel, even fact that Paul, when he arrived in Rome, sent for the as the same prophets had predicted; which blindness, leading Jews of that city and declared to them that it as we learn from Romans 11:25, is to continue “until was “for the hope of Israel” he had been brought thither the fullness of the Gentiles be come in.” But who can in chains (Ac. 28:20). The next succeeding verses make explain how it is that the very same error which Paul evident that the hope of Israel was the Kingdom of God here denounced, and for the denouncing of which he as Paul had preached it everywhere (Ac. 17:3, 7; 19:8; suffered persecution and imprisonment, has found 20:25), and as he had expounded and defined it in his advocates among orthodox Christians of the twentieth Epistle to the Romans (14:17). For the account in Acts century? 28 continues The Scriptures we have been reviewing make it “And when they had appointed him a day there came plain that “the hope of Israel” was to be realized in the many to him to his lodging; to whom he expounded resurrection. Christ was to suffer, to die, and to rise and testified the Kingdom of God, persuading them again; He the first, and afterward they that are His (1 concerning Jesus both out of the law of Moses and out Cor. 15. 23). There is no other hope for Israel, and never of the prophets, from morning till evening” (v. 23). was. If the promise of God to Israel had been earthly Inasmuch as those Jews were thoroughly dominion, or if that had been even a part of the promise, indoctrinated with the then current Jewish teaching, it is impossible that Paul should not have declared it on it needed, of course, much exposition and persuasion, the occasions to which we have referred, and should not and the enlightenment of the Spirit of God besides, to have spoken of it in his Epistles—especially Romans. make evident to them that what Moses and the prophets Nor could he possibly in that case, have used the had foretold was a spiritual kingdom, which was to be language we have quoted above. established through the sufferings and death of the There are indeed certain prophetic passages in the expected Messiah of Israel. But it is an extraordinary Old Testament which, apart from the light afforded by thing indeed that, after the truth in this regard has been the New, might be taken as relating to “Israel after the clearly set forth in the N. T. Scriptures, and has been flesh,” and as foretelling the restoration, at some future apprehended by successive generations of Christians day, of their national greatness; for there is in those for nineteen centuries, there should have arisen in these passages no distinct reference to the resurrection. But last days a system of doctrine which takes for one of that goes for nothing. For the natural intelligence could its foundation stones the very same error touching the not possibly have discerned that Psalm 16 and Isaiah true hope of Israel which turned Paul’s fellow Israelites 55:3 were to be fulfilled in the resurrection. The Holy against him. Spirit, however, by the apostle Peter, has given us to To those at Rome who “believed not” the things know that David, in the 16th Psalm, was foretelling spoken by Paul, he used great plainness of speech, that God “would raise up Christ to sit on his throne” saying to them: (Ac. 2:30, 31); and by the apostle Paul the same Spirit

CHAPTER 4 47 has made known that the broad promise of “the sure It is fitting that the faith of Abraham should have mercies of David” was to be fulfilled in the resurrection a large space in the eleventh chapter of Hebrews; for of Christ from the dead (Ac. 13:32-34). Abraham is “the father of all them that believe” (Rom. The erroneous doctrine of the teachers of Israel 4:11). That chapter does not state what the gospel was which we have been discussing, was based upon an that “God preached unto Abraham” (Gal. 3:8); but it tells unspiritual interpretation of their own Scriptures; for what the effect thereof was upon his life and conduct, “they knew not the voices of the prophets which were and what his hope was, that is, what he was looking for. read every Sabbath day” (Ac. 13:27). That doctrine was It is recorded that — fatal to everyone who received and clung to it; and also “By faith he sojourned in the land of promise as in a to the nation as a whole. Therefore, its revival amongst strange (or foreign) country, dwelling in tents with Isaac orthodox Christians in these last days is a proper cause and Jacob, the heirs with him of the same promise” (v. for serious misgivings. 9). “For he looked (lit. was waiting for) the (not a) city which hath foundations, whose Builder and Maker is God.” CHAPTER IV Mention is made also of Sarah’s faith, which was What The Fathers Of Israel Were Looking For. also an important factor in the accomplishment of the purposes of God, and who is herself a type of that “Faith is the substance of things hoped for” (Heb. heavenly city upon which Abraham’s hope was fixed . .. ll:l) the “Jerusalem which is above, which is the mother of We turn back now to the Old Testament Scriptures us all” (Gal. 4:26). And further, it is expressly declared for the purpose of ascertaining what is foretold therein that Isaac and Jacob were co-heirs with Abraham of concerning the future of the Israelitish people, and “the same promise” (v. 9). And then, concerning those particularly what, if any, indications they contain as to four — Abraham, Isaac, Jacob and Sarah, to whom “the the restoration of their national greatness in a yet future promises” were directly given, we have this illuminating day. testimony And first we direct our attention to the patriarchal “These all died in faith, not having received the era, in order to learn what it was that the fathers of Israel promises, but having seen them afar off; and were were taught of the Lord to anticipate for themselves and persuaded [fully convinced] of them, and embraced their posterity. This is the proper place to begin our them, and confessed that they were strangers and inquiry; for we recall that when Paul was arraigned pilgrims on the earth. For they that say such things before King Herod Agrippa by his infuriated fellow declare plainly that they seek a country. And truly, if countrymen, because he preached a hope for Israel they had been mindful of that country from whence radically different from that held and taught by them they came out, they might have had opportunity to have and their rabbis, he declared that he was “judged for returned. But now they desire a better country, that is the hope of the promise made of God to our fathers.” an heavenly: wherefore God is not ashamed to be called And he went on to say that God’s promise to the fathers their God; for He hath prepared for them a city” (vv. was the true hope of all Israel — “our twelve tribes” (Ac. 13-16). 26:6, 7). This gives us clearly to know, first that “the promises” It is written that “faith is the substance of things exerted a mighty influence over those to whom they hoped for.” If, therefore, we know what a man is hoping were first given, (proving that their faith in what God for, we know what he believes. “The faith of Jesus Christ” had spoken was real and unwavering); and second, that is that on which is founded “the hope of the gospel” the nature of the promises was such as to turn their (Col. 1:23); and there is just the “one hope” for all men thoughts entirely axoay from the earth, and to raise (Eph. 4:4) ; because there is but one gospel (and never in their hearts the expectation of a country “better” was, or will be, “another gospel.” Gal. 1:6-9). The hope than the very best of earth (showing that the promises of the gospel has ever been the coming of Him who themselves were spiritual and heavenly in character). should bruise the serpent’s head, and who should be For those promises had the effect of making even Himself “bruised” in the deadly conflict; Him who by “the land of promise” itself to be to them as a foreign death should destroy him, that had the power of death, country. For while the land of Canaan was indeed the Devil. promised to Abraham’s natural seed, that promise never

48 CHAPTER 5 was “the hope of Israel.” The hope of the gospel which practical character. These words give us the explanation God preached to Abraham was of such a nature that it of the fact that the Eternal God, the Almighty Creator, caused him, and those who were “the heirs with him of He who is infinite in power, wisdom and holiness, the same promise,” to declare themselves “strangers and condescends to call Himself “the God of Abraham, of pilgrims on the earth.” Isaac and of Jacob” (Ex. 3:6,16; Mat. 22:32). As will be more fully shown in subsequent Chapters, There could not be a more emphatic assertion of God’s promise that He would bring Abraham’s the oneness of God’s elect, the true “seed of Abraham” descendants into that land was punctually fulfilled. For (Gal. 3:7, 29), and of the truly fundamental truth that it is recorded in the Book of Joshua that “the Lord gave there is just “one hope,” one “common salvation” for unto Israel all the land which He sware unto their fathers them all, whether by nature they be Jews or Gentiles. to give them, and they possessed it, and dwelt therein . . . And there could not be a more impressive refutation of There failed not ought of any good thing which the Lord the erroneous doctrine — now current amongst certain hath spoken unto the house of Israel” (Josh. 21:43-45). groups of Christians — that the biblical “hope of Israel” But the possession of that land by later generations was is a thing of earthly place and dominion. This surely is forfeited through disobedience, apostasy, and idolatry, “another gospel,” very different indeed from the gospel even as Moses and Joshua foretold ; and , in consequence God preached unto Abraham. of their complete repudiation of Jehovah their God, they were “plucked off the land” (Deut. 28:63, 64; Josh. CHAPTER V 12:13). And thus was fulfilled the prophetic “allegory” of Abraham’s family history, according to which the God’s Warnings Through Moses To His Earthly bondwoman and her son, representing Israel after the People. flesh, were to be “cast out” (Gal. 4:30); which is the end God’s first covenant with Israel was very broad in of their history as a nation. scope, but was conditional in character; that is to say, the It was not until centuries of time had passed, not performance of its promises by Jehovah was dependent until faith had vanished from among the children of upon certain express conditions, which the Israelites Israel, not until the true spiritual and eternal character bound themselves to fulfill. Here are the terms of that of the promises had faded out of sight, and fleshly lusts covenant, as proposed by God and agreed to by “all the had taken the place of heavenly hopes and longings, people”: that there arose among the natural seed of Abraham “Now therefore, if ye will obey my voice indeed and the ruinous doctrine that “the hope of Israel” was keep my covenant” — note the condition — “then ye an earthly thing. That doctrine was the product of shall be a peculiar treasure unto me above all people; for degenerate times. It was tenaciously held and zealously all the earth is mine. And ye shall be unto me a kingdom propagated by the scribes, Pharisees, rabbis and lawyers of priests, and an holy nation” (Ex. 19:5, 6). of first century Judaism — that “generation of vipers”; Here are three things which, upon the express and it wrought in them such devilishness that they conditions of obedience and fidelity on the part of the eagerly carried out the will of their “father, the devil” children of Israel, God promised to make of that people: (Mat. 23:33; John 8:44) in compassing the crucifixion of first, a peculiar treasure to Himself; second, a kingdom the Lord of glory. Should we not therefore regard that of priests; third, a holy nation. There was no promise of odious doctrine with abhorrance and with fear? And earthly territory in that Sinaitic covenant. should it not be a matter of anxious inquiry as to how it Thereupon Moses, in his character of mediator of has arisen and spread itself among the true followers of that covenant, called for the elders of the people and Christ in these “perilous times” ? laid before their faces all these words which the Lord And now we come to the grand climax of the commanded him. “And all the people answered together, passage we are examining, Hebrews XL It is found in and said, All that the Lord hath spoken we will do. And verse 16, where it is announced that the fathers of Israel Moses returned the words of the people unto the Lord” desired “a better country, that is an heavenly. Wherefore (vv. 7, 8). So the terms of the contract were agreed to by God is not ashamed to be called their God; for He hath both the contracting parties. prepared for them a city”; and from Revelation 21:2, 3, Then God spake in their hearing the “Words” they we learn that He will dwell with them in that city forever. were to keep, the Ten Commandments (Chap. XX) ; and Here is truth of the highest importance and most

CHAPTER 5 49 He also gave to Moses “the judgments” whereby their they had broken; for this substituted covenant (which dealings with one another were to be governed (Chaps. was not a blood covenant) was restricted to the terms XXI-XXIII). And thereupon “Moses came and told the and conditions upon which God would permit them to people all the words of the Lord, and all the judgments; continue in possession of the land of Canaan. and all the people answered with one voice and said, Those terms and conditions are set forth in detail All the words which the Lord hath said we will do” (Ex. in the book of Deuteronomy; where, after the recital of 24:3). them, Moses writes: Accordingly the contract was reduced to writing “These are the words of the covenant which the and was executed in a most solemn manner; it being Lord commanded Moses to make with the children of a blood covenant, which was the most binding sort. Israel in the land of Moab, beside the covenant which For Moses took “the book of the covenant,” that is the He made with them in Horeb” (Deut. 29:1). scroll of parchment on which the terms of the contract The subsequent history of the Israelites shows that were inscribed, and read in the audience of the people, they broke this substituted covenant also; and not in and took the blood and sprinkled it on the people and one particular only, but in every particular, thereby said, “Behold the blood of the covenant which the forfeiting irretrievably all the stipulated blessings, and Lord hath made with you concerning all these words” incurring all the curses thereof. That covenant having (24:6-8). Here is where we read of the blood of the been finally annulled (“done away,” 2 Cor. 3:11; Heb. old covenant; with which we should compare what is 10:9, etc.,), there remains now, of all the covenants ever written concerning the “blood of the new covenant” made by God with a people in this world, none but “the (Mat. 26:28; Heb. 13:20). everlasting covenant,” or “new covenant,” whereof Jesus Within the space of forty days that covenant was Christ is the Guarantor (“Surety,” Heb. 7:22), who fulfils broken by the abominable idolatry of the golden calf all the conditions of perfect obedience, even “unto and the shameless rites with which the people, led by death”; and is also the Mediator (Heb. 9:15; 12:24); Aaron, worshipped it (Chap. XXXII) ; and it should be which covenant was, as we have seen, sealed with His noted that the terms of that covenant were never again own blood. ratified with that people. We shall see presently what Therefore, as regards God’s covenants with that were the terms of the substituted covenant that God earthly people, “Israel after the flesh,” the matter stands made with the children of Israel, but we would impress thus: the conditional promises thereof were all nullified upon the reader, as truth of the highest importance, that by their breach of covenant; whereas the unconditional the three wondrously glorious promises of the covenant promises were all fulfilled to them, to the last detail, of Exodus XIX XXIV were reserved for another people, through Moses and Joshua; and God, moreover has the true Israel. For to them, the apostle Peter writes that caused that fact to be plainly recorded, as we shall God had made them apart from all conditions, “a royal presently see. priesthood, an holy nation, a peculiar people” (1 Pet. Let us now notice briefly some of the records made 2:9). by Moses concerning the covenant under which the When the Israelites made and worshipped the Israelites entered into possession of the land that God golden calf, God was minded to destroy them and to had sworn to their fathers to give them: make of Moses a great nation (Ex. 32:10). Had He done A very comprehensive prophecy is found in Numbers so, He would nevertheless have fulfilled the promises 33:55, 56, where God plainly says, through Moses, that He had made “to Abraham and his seed” (Gal. 3:16); in case they should fail to drive out the inhabitants of for Moses was a direct descendant of Abraham. For the the land, as He had repeatedly commanded them to do, same reason it follows that, in fulfilling those promises then as a first consequence, those that were permitted to to Jesus Christ (Gal. 3:7, 29), God has kept His covenant remain should become pricks in their eyes and thorns with Abraham in letter as well as in spirit. in their sides; and “Moreover, it shall come to pass that But Moses interceded for the people; and God / shall do unto, you as I thought to dot unto them”; spared the people, and commanded Moses to lead and what He purposed as to those idolatrous nations them to the land He had promised to Abraham, to Isaac was their national extermination and their expulsion and to Jacob (33:1); and He made with them another from that land. This prophecy concerning the earthly covenant (34:10); which covenant, in respect to what Israel has been completely fulfilled Deut. 4:1. Here was promised thereby, was very inferior to the covenant is a summary of the covenant. They were to hearken

50 CHAPTER 5 always to God’s statutes and judgments ; and, upon that Deut. 6:1b, 15. “Ye shall not go after other gods of express condition, they were to go in and possess the the people which are round about you . . . lest the anger land. Every blessing mentioned in this book is made of the Lord be kindled against thee, and destroy thee to depend upon that same condition. This chapter lays from off the face of the earth” (or land). special emphasis upon the Second Commandment Deut. 7:1-8. Here they are forbidden to make any (vv. 15-24); for it was because of the breaking of that covenants with the Canaanites and to intermarry with commandment that the Sinaitic covenant had been them (they subsequently did both); the penalty for nullified; and now God proclaims to the whole nation, disobedience being stated thus: “So will the anger of the and makes it a matter of record, what would certainly be Lord be kindled against you, and destroy thee suddenly” the penal consequences to them if they should break this (v. 4). For while He “keepeth covenant and mercy with substituted covenant. And not only so, but He confirms them that love Him and keep His commandments,” His word with a solemn oath, saying, “I call heaven and yet He “repayeth them that hate Him to their face, to earth to witness against you this day, that ye shall soon destroy them.” (vv. 9, 10). utterly perish from off the land whereunto ye go over Deut. 8:1-18. This chapter is of capital importance. Jordan to possess it; ye shall not prolong your days upon In it Moses charges the children of Israel to remember it, but shall utterly be destroyed” (v. 26). Will God fulfill all God’s dealings with them in Egypt and in the His word? Shall heaven and earth bear witness that He wilderness, saying: did not mean what He said? “Otherwise it shall be, if thou do at all forget the Careful note should be taken of the promise of Lord thy God, and walk after other gods and serve mercy (Verses 29, 30) which should be fulfilled to them them, I testify against you this day t h a t ye shall surely if, when scattered among the heathen ( w . 27, 28), any perish. As the nations which the Lord destroyed before of them should turn to the Lord: “If from thence thou your face, so shall ye perish, because ye would not be shalt seek the Lord thy God, thou shalt find Him, if thou obedient unto the voice of the Lord your God.” seek Him with all they heart and with all thy soul. When Here God declares explicitly the completeness thou art in tribulation and all these things are come of their destruction as a nation. It was to be such as upon thee, if thou turn to the Lord thy God and shalt be obliterated those nations which the Lord had destroyed obedient unto His voice.” before their face. Can it be supposed He did not mean This is the promise of the gospel of Christ. It is this? And if He meant it, how can anyone maintain, in repeated in Isaiah 55:7 (“the sure mercies of David,” Isa. the face of so clear a statement, the doctrine of a national 55:3, Ac. 13:34) ; and is recalled by Paul in 2 Cor. 3:16. It restoration for Israel? is the one and only hope for the natural Israelite, as for Furthermore, the form of this tremendously all mankind. The conditions are, “turn to the Lord” (i.e., impressive warning, “Ye shall surely perish,” is like that repent) and be “obedient to His voice” (obey the gospel given to Adam, “Thou shalt surely die.” But in the case of by coming in faith to Jesus Christ). Specially is it to be Adam, God’s enemy, the father of lies, raised a question noted that this promise is to the individual, there being concerning the Divine utterance; “Yea, hath God said?” no collective promise for the nation as a whole. This is With this example and its disastrous consequences in the mercy of the everlasting covenant which God had mind, we should be suspicious as to the source of the sworn to their fathers (v. 31). Thus it stands in the Word doctrine which declares, concerning the nation of Israel, of God. that, it shall not perish, but that, on the contrary, it is to But compare this with the now current system of be not only saved, but also is to be exalted to the place teaching, according to which God will bring the Israelites of supremacy among and over the nations of the world. in a body again after the day of gospel salvation is Deut. 11:1-9. Moses here recalls God’s judgments upon ended, to Palestine “in unbelief ”; and will there convert Pharoah, his land and his army; also His judgments the entire nation, not by faith, but by the sight of Jesus upon Dathan and Abiram; and he admonishes the Christ standing on the Mount of Olives people of Israel to be warned thereby, and to keep the The above quoted warning and oath of God that commandments of the Lord, “that ye may prolong He would, in the event of their lapse into disobedience your days in the land.” (Over and over Moses declares and idolatry, destroy them from off the land, was never that God was giving them that land solely because He revoked or modified, that I can find; but on the contrary, had promised their fathers He would do so; and that it was reiterated again and again. their continued possession of it depended upon their

CHAPTER 5 51 obedience and fidelity). concerning “all these curses” that “they shall be upon And again in this same chapter (vv. 16, 17), Moses thee, for a sign and for a wonder, and upon thy seed bids them take heed that “ye turn not aside and serve forever” (v. 46). other gods and worship them; and then the Lord’s wrath Deut. 29:1. Here we learn that the covenant under be kindled against you . . . and ye perish quickly from off which the Israelites were given possession of the land of the good land which the Lord giveth you.” Canaan was not, as appears to be commonly supposed And at verses 26-28 we read the choice God at the present time, the covenant of Sinai (and we have presented to them: “Behold, a blessing and a cursel A already seen that that covenant said not a word about blessing, if ye obey . . . a curse, if ye obey not.” Then how their possession of any earthly territory). For here we about those that obey not the gospel (2 Thess. 1:7-9) ? read: “These are the words of the covenant which the Then follow a number of chapters (XII-XXVI) Lord commanded Moses to make with the children of containing “the statutes and judgments,” they were to Israel in the land of Moab, beside the covenant which obey as the condition of their remaining in possession of he made with them in Horeb.” And this is followed by a the land and enjoying God’s favor and blessing therein; further warning that the breach of this latter covenant and in chapter 24: 14-26 are twelve several curses which, would be punished by an overthrow like that of Sodom after they should have entered the land of and Gomorrah; that is, an irrecoverable ruin (v. 23). Canaan, the Levites were to recite, as coming upon Deut. 30:1-10. “And it shall come to pass when all those who should sin against the Lord; and to each curse these things come upon thee” — so it was all to happen, all the people were to respond, “Amen.” and what then? Special heed should be given to this Then in the following chapter (XXVIII) is the chapter, because here is where mercy is promised them; solemn declaration that, if they would not hearken and and here are stated the conditions on which they may obey, “all these curses shall come upon thee . . . until obtain it, after they should have been destroyed as a thou be destroyed” ( w . 15-20). And then, after the nation, plucked from off their land, and scattered among recital of a long list of the appalling evils that were to all the nations of the earth. First there is the promise of overtake them, Moses says: (vv. 47, 48) : a return from captivity if, among the nations whither “Because thou servedst not the Lord thy God with the Lord should have driven them, they should “return joyfulness and with gladness of heart, for the abundance unto the Lord thy God” (v. 2). Then follows a passage ( of all things; therefore shalt thou serve thine enemies w . 11-14), which is quoted in part by Paul in Romans which the Lord shall send against thee; . . . and He 10:6-10, and concerning which he says that “the word,” shall put a yoke of iron upon thy neck until He have there spoken by Moses, is “the word of faith which we destroyed thee.” preach, that if thou shalt confess with thy mouth the This was fulfilled in the Roman oppression of Israel, Lord Jesus, and shall believe in thine heart that God iron being the symbol of the Roman empire (Dan. 2:40; hath raised Him from the dead, thou shalt be saved.” 7:7). And then follows (vv. 50-67) that marvellously Thus we find that the very last hope of mercy that exact and vividly descriptive prophecy, which God gave is held out through Moses to that “disobedient and through Moses, of the final siege and destruction of gainsaying people,” to whom God says “I have stretched Jerusalem, the horrors of which were to be unsurpassed out my hands all the day long,” is the “one hope” of the in all history; which prophecy ends with this prediction gospel of Christ. (vv. 63-67) : Verses 15-20 (of Deut. 30) are intensely solemn, “And it shall come to pass that, as the Lord rejoiced and their meaning is so plain it would be like charging over you to do good, tad to multiply you; so the Lord God with trifling (as scoffers make light of His warnings will rejoice over you to destroy you, and to bring you concerning hell and eternal torment) to say that this to nought; and ye shall be plucked from off the land pledge, which God calls heaven and earth to witness, whither thou goest to possess it. And the Lord shall does not mean exactly what it says. Again we have the scatter thee among all people, from the one end of the plain statement, “If thine heart turn away . . . ye shall earth unto the other . . . And among these nations shalt surely perish, and shall not prolong your days in the thou find no ease, neither shall the sole of thy foot have land.” rest,” etc. Deut. 81:15-21. God now appears to Moses and This is their condition at the present time; and it plainly tells Him that “this people will rise up, and go should be noted that in this same chapter Moses says a whoring after the gods of strangers, and will forsake

52 CHAPTER 5 Me, and break My Covenant. And My anger shall be of the earthly Israel, that the only hope of the natural kindled against them.” Therefore He commanded Israelite at this stage of human history is to believe in Moses to teach them that remarkable prophetic “song,” Jesus Christ and be graffed into “their own olive tree.” which witnessed beforehand what they would do, and What better thing could be desired for them? what was to befall them. “For,” says God, “I know their What The Apostles Were Looking For. imagination even now, before I have brought them into the land” (21). It is appropriate we should take notice in this To this Moses adds (vv. 27-30) that he knew their connection of the fact that the apostles of Christ, and rebellion even while he was with them; “And how much they who follow their teaching, were (and are) looking more,” he asks, “after my death? For I know that after for the very same things which were in the vision of the my death ye will utterly corrupt yourselves, and evil fathers of Israel; for as Peter — writing “to them that will befall you in the latter days” (and no subsequent have obtained like precious faith with us” (the apostles recovery is hinted at; though surely, if such a thing were of Christ) says: “We, according to His promise, look to be, it would appear here). for new heavens and a new earth wherein dwelleth Deut. XXXII. Here is the “song” which bears so clear righteousness” (2 Pet. 3:13). a testimony against them. Note the following Thus the outlook of the true “Israel of God,” that points “holy nation” which is, and always was, composed only “They have corrupted themselves; they are a perof those who are “of the faith of Abraham, who is the verse and crooked generation” (5) : “Remember” father of us all” (Rom. 4:16), was ever the same. And it all that the Lord did for them (7-14) ; “But” — how was, as we should expect, a radically different outlook they requited Him; and then, what He will do because from that of the degenerate and apostate Jews, who thereof: “I will hide My face from them, I will see what looked for an age (or “dispensation” as it is now called) their end will be” (20). “A fire is kindled in Mine anger, of earthly glory for the reconstituted Jewish nation; and shall burn unto the lowest hell,” etc., (22). Threats an age in which that nation will occupy the place of of vengeance are found in verses 23-26; and there is dominance over the Gentiles. Manifestly Peter could the declaration that, were it not that their adversaries not have written the above quoted verse if he had held would be gratified thereby, God would have made “the the now current doctrine of a millennium of earthly remembrance of them to cease from among men” (26). greatness for the Jewish nation. In verses 28-42 we find more of what was “laid up in Indeed the entire chapter bears strong testimony store” for them, and sealed up among God’s “treasures” against that doctrine. The general subject of the chapter (of wrath — see Rom. 2:5; Job. 14:14; Jer. 2:22). “Their is “the promise of His coming” (v. 4); and its special foot shall slide in due time” (34, 35). Finally He lifts up purpose is to warn the Lord’s people of what would His hand to heaven and swears a great oath of vengeance seem to them a long delay in His second coming and to against all enemies (40-42). assure them that the Lord is not slack concerning His Verse 21 is specially significant because of the promise, as some would regard it, but that the reason prophetic reference therein to that new “nation” which for the seeming delay was because of the long suffering was eventually to displace the natural Israel (see Rom. of God, and of His desire that not any should perish, but 10:9). And the last verse of all is most important in the that all should come to repentance ( w . 3-9). light of the interpretation the Holy Spirit has given To all who give due attention to this passage it must through the apostle Paul: “Rejoice, O ye nations ivith His surely be evident that what is immediately to follow this people.” This is a promise of the gospel to the Gentiles, day of salvation for all men is “the day of judgment and to whom Paul was made the special messenger of God perdition of ungodly men” (v. 7), “the day of the Lord” (Rom. 15:10). Paul had already shown (v. 10), “the day of God, wherein the heavens being on (11:7) that “His people” was not the nation of Israel fire shall be dissolved, and the elements shall melt with in its entirety, but only that part of it (“the remnant fervent heat” (v. 12). according to the election of grace”) which He foreknew ; Manifestly, if this present day of salvation were to be with which remnant the saved from among the Gentiles followed by a day of glory, peace and prosperity for the were to be incorporated; thus forming the true Israel of earth, a day in which the entire Jewish nation and other God, represented by the “good olive tree.” nations as well, are to be saved, there would be no long Thus it has been foreseen of God, from the beginning suffering and mercy in prolonging the Saviour’s absence;

CHAPTER 5 53 but just the reverse. The apostle’s reason for the delay is “In other words, God did not intend the Mosaic Law valid only if the return of the Lord is to usher in the to be accepted by the Jews, the Jews ‘rashly’ accepted day of judgment, and if it coincides with “the coming of it, — did something God did not want them to do. the day of God.” The apostle reminds us that the world Therefore God did not intend the Mosaic Law to be a that existed in the time of Noah, “being overflowed with part of the Bible. He merely proposed it to the Jews, of water, perished”; and goes on to say that, “the heavens course not desiring them to do a rash thing and accept and earth which are now . . . are kept in store” — not for it, and so it was the Jews who put it into the Bible by their a thousand years of peace and plenty, but — “reserved ‘rash’ action. It was not even put into the Bible by human unto fire” wisdom, as avowed Modernists teach, but was put in by (v.7). man’s will when acting rashly. Therefore having thus by In verse 10 he warns us, as do other Scriptures (Mat. man’s ‘rash’ action of course improperly come into the 24:42; 1 Thess. 5:2; Rev. 16:15), that our Lord’s coming Bible, the Mosaic Law cannot truly be a part of the Bible. will take the world by surprise; and he couples the Accordingly, put it out. This is the logic of the teaching warning with information which shuts out all possibility of these Premillennialist leaders. And there can be no of a millennial dispensation to follow His coming ; for escape from this logical destruction of the Pentateuch the apostle says under their teaching. To the extent of striking at the “But the day of the Lord will come as a thief in the authority of the Mosaic Law, no Modernism could be night, in the which the heavens shall pass away with a worse. great noise, and the elements shall melt with fervent “Moreover it is the most aggravated impiety and heat; the earth also and the works that are therein shall irreverence to teach that God having proposed to men be burned up.” a covenant, a Law, that they could act ‘rashly’ in giving And then he admonishes us as to what our heed to His proposition and accepting it. “conversation” (manner of life) ought to be in view of “God had just led the Jews out of Egypt by the the immanency of these exterminating judgments; and strength of His mighty arm. They were not in a position that we should be “looking for and hasting unto the from any standpoint to make law for themselves, and coming of the day of God, wherein the heavens, being moreover, the Mosaic Law was not only the necessary on fire, shall be dissolved, and the elements shall melt State law for the Jewish nation which God Himself with fervent heat” (v. 12). was to govern, but it was a revelation from God of Manifestly it is impossible that we should be Himself, of His moral law, and of His plans both for Jew “looking for,” and more so that we should be “hasting and Gentile. It contains the prophecies of the coming unto,” the coming of that day, if a millennial age is to Messiah, the Ten Commandments, the Levitical System intervene. typefying the Atonement of Christ. The Mosaic Code is This passage in Second Peter is referred to again in the foundation for the entire Bible. Chapter XV. “And God led the Jews to Sinai to receive His Law. Under most sublime and awe-inspiring conditions was Erroneous Teaching Concerning The Sinaitic CovMoses called up into the mount to receive it for them. enant And he was commanded to teach it to them (Ex. 24:12). Dr. Charles W. Rankin, President of the Moreover, it was the duty of the Jews to receive it (Deut. Fundamentalist College in Shanghai, China, calls Beyond all question, when God offered to the attention in a recently published booklet to the grievous children of Israel the covenant of Sinai, it was with doctrine of the leading Dispensationalists concerning the intention that they should accept it and faithfully the Law of God which He gave the Israelites at Mount observe it; and beyond all question, the law He gave Sinai. Dr. Rankin cites several notes on Exodus 19:3 in them at the beginning of their history as a nation has the popular “Reference Bible,” referred to above, which been an unspeakable blessing to them, with incidental state that “the law was not imposed until it had been benefits to other nations. 4:13-14). The Mosaic Law was proposed and voluntarily accepted”; God’s commands, Also the note on Gen. 12: — His Law. And had the Jews failed willingly to accept “The dispensation of Promise ended when Israel it, this would simply have been rebellion.” rashly accepted the law (Ex. 19:8).” And Dr. Rankin comments as follows:

54 CHAPTER VI

CHAPTER 6 compassion upon His people, and on His dwelling place,” yet “they mocked the messengers of God, and God’s Warnings Through Moses (Continued) despised His words, and misused His prophets, until The truth of the matter concerning which we are the wrath of the Lord arose against His people, till there inquiring can be ascertained with certainty by a study was no remedy” (2 Chr. 36: 15, 16). of God’s covenants with the children of Israel (to which It is recorded that both Israel and Judah “kept not partial consideration has been given in the preceding the commandments of the Lord their God”; wherefore chapter), and of His messages to that people from time “the Lord rejected all the seed of Israel, and afflicted to time, given through His servants, the prophets. them, and delivered them into the hand of spoilers, We have already seen that, by the covenant of Sinai, This additional (or substituted) covenant was made God offered them the highest of all blessings, but upon the law until He had cast them out of His sight” (2 the express condition of obedience; the terms being, “If K. 17:18-20). ye will obey My voice indeed, and keep My Nor was this national rebellion and apostasy Covenant” (Ex. 19:5, 6). To this they all agreed, ever repented of. For Christ declared concerning the saying, “All that the Lord hath spoken, we will do” (v. generation of His day that they would fill up the measure 8). And this pledge of obedience was twice repeated by of their fathers, and would bring upon them the wrath them after the ten commandments had been spoken to of God to the uttermost (Mat. 23:29-36). And this was them (Ex. 24:3 and 7). Nevertheless, that covenant was repeated by Paul a short time before the final storm of broken by them within forty days through the idolatry judgment burst upon them (I Th. 2:14-16). of the golden calf (“Which My covenant they brake,” Jer. Close attention should be given to the last prophecy 31:32). of Moses (Deut. xxviii-xxxii) because of the clear light Nevertheless, in response to Moses’ intercession, it throws upon the subject of our present inquiry. It God continued to acknowledge them as His people, and foretells the history of the children of Israel, down to consented to go with them into the land that had been the very end thereof, showing that it would be a history promised by Him to their fathers. But the covenant of continued apostasy and rebellion, and of stubborn of Sinai was annulled, and a substitute covenant was refusal to hear the voice of Jehovah by His servants the made with them at the end of their wilderness journey, prophets; and it declares with marvellous exactitude when they were about to enter and occupy the land of and fulness of detail what the end of that nation was Canaan. For we have seen that in the last chapters of to be (Deut. 28:49-68). This has ever been accounted, Deuteronomy is the record of another covenant, which, by all who have given attention to it, one of the greatest like the first, was accompanied by the giving of with the wonders of prophecy. For example, Keith on the next succeeding generation following that which had Prophecies contains an instructive comment upon this broken the covenant of Horeb. It is very different in its passage, from which I quote the following: terms, particularly in that those great promises — “ye “The commonwealth of Israel from its establishment shall be a peculiar treasure unto Me, . . . and ye shall be to its dissolution subsisted for more than fifteen hundred unto Me a kingdom of priests, and an holy nation” — are years. In delivering their law, Moses assumed more entirely omitted. (Those wonderful promises reappear (much more) than the authority of a human legislator; in connection with God’s new covenant people, the true for he asserted that he was invested with a divine “Israel,” the “holy nation,” I Pet. 2:9). commission; and he who founded their government The covenant made at the end of the wilderness foretold, notwithstanding the intervening of so many journey is limited to a recital of the terms and conditions centuries, the precise manner of its overthrow. upon which the children of Israel would be permitted to “While they were yet wanderers in the wilderness, occupy the land of Canaan, which God had promised without a city and without a home, Moses threatened their fathers that He would give to their children; and them with the destruction of their cities and the as has been already stated, the children of Israel failed desolation of their country. Even while they were completely to keep the conditions of this covenant, even viewing for the first time the land of Palestine, and as they had failed to keep those of the other. Moreover, victorious and triumphant, they were about to possess though the Lord God of their fathers sent to them it, he represented the scene of desolation that it would repeatedly by His messengers, the prophets, to warn present to their vanquished and enslaved posterity, on them, and to recall them to Himself, “because He had their final departure from it. Ere they themselves had

CHAPTER 6 55 entered it as enemies, he describes those enemies by These Prophecies whom their descendants were to be subjugated and Some may think it a matter of small consequence dispossessed; though they were to arise from a very whether the prophecies of future blessing and dominion distant region, and though they did not appear till after for “Israel” apply to the earthly or to the heavenly a millenary and a half of years: ‘The Lord shall bring a people. But not so; for the matter affects the whole nation against thee from far, from the end of the earth, subject of salvation and the hope of the gospel. It needs as swift as the eagle flieth; a nation of fierce countenance, to be settled, and settled according to the Scriptures, which shall not regard the person of the old, nor show in order that the gospel itself may be understood and favor to the young’ etc. (quoting Deut. 28:49-52). its work properly accomplished. For so long as another “Each particular of this prophecy has met its full hope, that is to say “another gospel” (upon which, be it completion. The remote situation of the Romans, the noted, the only anathema of the New Testament is laid, rapidity of their march, the very emblem of their arms, Gal. 1:8, 9) is presented for a section of the human race their unknown language and warlike appearance, the (the scattered descendants of Jacob) and that a hope of indiscriminate cruelty they manifested toward old earthly character, just so long, and to that extent, will and young, could not have been represented in more the work of the gospel be hindered, and the gospel itself descriptive terms. The Roman generals, Vespasian, be obscured. It was so at the beginning, when the fixed Adrian and Julius Severus, removed with parts of their notion of a restoration of the earthly greatness of Israel armies from Britain to Palestine, the extreme points of made the Jewish people the implacable enemies of the the Roman world.” gospel, and of the Christ of the gospel, Who is also the And this writer proceeds to show, as many other Christ of prophecy. commentators have done, how, point by point, in the Therefore I am impelled to insist in the strongest minutest detail, the judgments executed by the Romans way, and to call upon all the friends of the gospel to in the years 66-70 of our era, were predescribed by do the like, that there is but one hope, one gospel, one Moses. salvation, even as there is but one Saviour for all men. Now the matter of chief interest for our present Israel after the flesh was a nation under the law. As such, purposes is that, from this national destruction by the i.e., as being under the law, promises were given them, Romans there was to be no recovery. And in this, the all those promises being expressly conditioned upon prophecy of Moses is in full accord with that of Jesus their obedience to the law; and as such, judgments were Christ, recorded in Matthew XXIV and Luke XXI. For denounced upon them as penalties for disobedience, Moses said: “God will rejoice over you to destroy you, which judgments mounted up to complete national and to bring you to nought; and ye shall be plucked extermination, if their disobedience should be persistent from off the land whither thou goest to possess it. And — as it was. the Lord shall scatter thee among all people, from one And now the law has been superseded by the gospel, end of the earth even to the other” (Deut. 28:63, 64). with its “better hope.” The economy of the law, with all This, according to this prophecy, was to be the end of its shadows — people, land, city, temple, priesthood, their history as a nation. sacrifices — has been set aside, and forever. Therefore, it Nor is there any promise of God, by any later is needful, and is due also to the glory of the gospel, and prophet, of recovery for the earthly nation from this of Him Who died and rose again in order that all men final destruction and dispersion at the hands of the might have the blessings of the gospel, that it should Romans. be clearly established and ceaselessly proclaimed that For an attentive reading of the prophecies there is one hope, and only one hope, for all mankind. concerning “Israel,” “Zion,” and “Jerusalem,” leads to For there is no room in the purposes of God for “the the conclusions that such as are yet to be fulfilled relate hope of the Gospel” and for another hope for any. to the heavenly people, country, and city, to which Whatever promises there were annexed to the law were respectively those names properly belong; and that all all conditional; and all have now been forfeited and prophecies of recovery intended for “Israel after the annulled. Its curses were what the nation earned for flesh” (I Cor. 10:18) were completely fulfilled in and itself; and hence there is, in this dispensation of grace, after the return from the Babylonian captivity. but one way of escape from the curse of the law, and that The Importance Of A Right Understanding Of is by accepting the mercy which God freely offers to all

56 CHAPTER 7 men through “Jesus Christ of the seed of David raised the prophets” (Ac. 13:27), and because their thoughts from the dead” (II Tim. 2:7) and desires were carnal, interpreted the promises as pertaining to a kingdom of the very same sort as their The Kingdom Foretold By Moses forefathers had demanded of Samuel — one “like all the It is a remarkable fact that Moses foretold, in this nations.” last prophecy, that the children of Israel would set a king over them; and he also foretold what would be the CHAPTER VII consequence thereof (Deut. 28:36). That wicked act on their part was to be the culmination of apostasy; for it God’s Promises To The Children Of Israel Fulfilled meant their repudiation of the sovereignty of Jehovah. By Joshua We have His own word for this; for He said to Samuel, The Book of Joshua contains a passage (Chapter when commanding that prophet to give them their 21, verses 43-45) which throws clear light upon the desire, “They have not rejected thee; but they have question we are investigating — the future of the Jews. rejected Me, that I should not reign over them” (I Sam. The passage has already been briefly noticed; but its 8:7). That kingdom therefore was not “the kingdom of importance demands a more extended consideration. God,” preached by John and Christ. So far from its being Its value for our present purpose lies chiefly in the fact the kingdom of God, the truth is t h a t its establishment that thereby it clearly appears that nothing now remains involved the setting aside of the kingdom of God. And to be fulfilled of all that God promised the fathers of it was not “the kingdom of heaven,” for what the people Israel He would do for their natural descendants. demanded was a kingdom of earthly character, “like Joshua, whose name signifies Saved-of-Jehovah, had all the nations.” It is strange indeed, therefore, that any by God’s express command, led the children of Israel christian expositor should regard the proclamation of across the river Jordan and into the land which the Lord Christ and His forerunner as the announcement of had promised their fathers to give them. Furthermore, the restoration of that kingdom, born of apostasy and after a personal interview with “the Captain of the host rebellion; and the more so after God had plainly spoken of the Lord” (who could have been none other than the concerning it, saying, “I gave thee a king in Mine anger, Lord Jesus Himself) he led them victorously against their and took him away in My wrath” (Hos. 13:11). enemies, subduing one after another, until, as the record Moreover, this ending of that odious kingdom is declares, “he left nothing undone of all that the Lord precisely what Moses had foretold long before it came commanded Moses” (11:15). And finally, he divided the into existence. For his words were, “The Lord shall entire land among the twelve tribes, assigning to each bring thee, and thy king which thou shalt set over thee, tribe its inheritance, and to the Levites cities in diverse unto a nation which neither thou nor thy fathers have parts of the land. known” (v. 36). That, of course, was the Babylonian God was with Joshua in a very special way; and captivity. The kingdom ended then, but not the nation. through that chosen and well prepared instrument He And in agreement with this historical fact, the prophecy completed all He had pledged Himself to do for the of Moses goes on to speak of the subsequent experience children of Israel under His unconditional covenants of the nation, as an experience of continued servitude with Abraham, Isaac and Jacob; and this is plainly and to, and oppression by, other nations. It shows too that most emphatically declared in the passage we are about the post-captivity period was to be an era in which to examine. The confusion and misunderstanding that they should have, not peace and plenty in their land, now exist, in regard to the present status and future but dearth, distress, and various other miseries and prospects of “Israel after the flesh,” would never have afflictions (vv. 37-48). The fact that Moses speaks of the arisen had due attention been given to these facts of continued existence of the nation after the Babylonian Scripture: first, that God’s promise to the fathers of captivity affords strong reason for the belief that his Israel concerning the land of Canaan went no farther prophecy gives the history of the nation down to its than that He would bring their descendants into that very end. From this alone we have warrant for the land, would give them complete possession of it, and conclusion that from the national destruction wrought would subdue their enemies under them; and second, by the Romans there was to be no recovery. that their continued possession of that promised land That, of course, was not the view of the Jewish would depend upon their faithfulness to Him and their teachers, who, “because they knew not the voices of

CHAPTER 7 57 obedience to His commandments. and dwelt therein. Accordingly, when the God of Abraham, Isaac “And the Lord gave them rest round about, according and Jacob had fulfilled to their seed, through Joshua, to all that He sware unto their fathers: and there stood all He had pledged Himself to do for them, all of not a man of all their enemies before them; the Lord which He faithfully accomplished to the last detail, delivered all their enemies into their hand. notwithstanding their many and great “provocations” “There failed not ought of any good thing which the during the forty years He suffered their manners in Lord had spoken unto the house of Israel; all came to the wilderness, then the unconditional covenants with pass” (Josh. 21:43-45). the fathers were fulfilled so completely that “there Here is a carefully worded record, manifestly failed not ought of any good thing which the Lord had designed to arrest the attention and impress itself upon spoken to the house of Israel.” Therefore, they stood the minds of the readers of God’s Word; which record thenceforth, as to their relations with God, wholly upon declares in the most emphatic terms that God had, the conditional covenant He made with them through despite all the provocation, contumacy and rebellion of Moses, which we have considered in a previous chapter that people, fulfilled completely “all” He had promised (Deut. 29:1). The details of that substituted covenant, and sworn to their fathers to do for them; insomuch which is strangely ignored by Bible teachers in our day, that of all the good things He had spoken concerning occupy the greater part of the Book of Deuteronomy. the house of Israel, “there failed not ought.” The substance of it was, as we have already seen, that, But that is not all; for Joshua, when about to die, upon the express condition that the children of Israel assembled all Israel, with their elders, their heads, their would diligently keep the commandments of God judges and their officers (23:2), and after rehearsing — those commandments being of the essence of the briefly what Jehovah had done for them, he earnestly covenant — He would plant them firmly in that land, exhorted them to be “Very courageous to keep and to would establish them in permanent possession of it, and do all that is written in the Book of the law of Moses”; to would, moreover, give them to enjoy certain specified shun the idolatries of the Canaanites, not even so much blessings therein. But if, on the other hand, they should as to make mention of the names of their gods; but to be disobedient, should adopt the customs of the people cleave stedfastly to Jehovah their God, as they had done of the land, and should forsake Him to worship their during the period of his leadership (vv. 6-8). gods, then He would bring sundry curses upon them, And then, with the utmost solemnity and and eventually, for persistent rebellion and apostasy on impressiveness, he warned them that, if they should “in their part, would destroy them from off the land and anywise go back, and cleave unto the remnant of those scatter them among all the nations of the world (Deut. nations . . . and make marriages with them, then they 28:15-68). This is stated again and again, in the clearest were to “know for a certainty that the Lord” would no and strongest terms (see Deut. 29:23-28; and 30:17, 18). more drive out those enemies; but would make them Certainly it is impossible to maintain, in the face of the instruments of His judgment upon the apostate these plain Scriptures, and of what we are now about to people, “until ye perish from off this good land which bring to the reader’s attention, that God had obligated the Lord your God hath given you” (11-13). Himself to give the land of Canaan to the natural seed of And he concludes with these weighty words Abraham for an everlasting possession. Moreover, those “And behold, this day I am going the way of all the who so teach overlook the fact that, if God had indeed earth: and ye know in all your hearts and in all your obligated Himself by His covenants of promise, not souls, that not one thing hath failed of all the good only to bring the children of Israel into that good land, things which the Lord your God spake concerning you; but also to establish them in it forever, then it would all are come to pass unto you, and not one thing hath have been a breach of covenant on His part to pluck failed thereof. them from off the land and scatter them among all the “Therefore it shall come to pass that, as all good nations of the world, as He has now done. But, as to the things are come upon you, which the Lord your God conclusions we should reach regarding this important promised you; so shall the Lord bring upon you all evil matter, we are not left to an inference, however plain; things, until He have destroyed you from off this good for we have this clear record land which the Lord your God hath given you. When ye “And the Lord gave unto Israel all the land which He have transgressed the covenant of the Lord your God, sware to give unto their fathers; and they possessed it, which He commanded you, and have gone and served

58 CHAPTER 7 other gods, and bowed yourselves to them; then shall whether Jews or Gentiles, under any other covenant; the anger of the Lord be kindled against you, and ye but judgments and curses only. There now remain no shall perish quickly from off the good land which He promises for any except the “better promises” of the hath given unto you” (w. 14-16). gospel of Christ; and for those who refuse that gospel — It is specially to be noted that Joshua’s last message it matters not what their ancestry — there is nought but changes in character at verse 15 from an exhortation the abiding wrath of God, nought “but a certain fearful to a prophecy; and that, in the prophetic part of that looking for of judgment and fiery indignation, which message, he plainly declares that the then unborn shall devour the adversaries.” (Heb. 10:27). It is due to generations of Israelites would transgress the covenant the glory of God and the honor of His gospel to insist of the Lord, and that He would therefore destroy them upon this. from off the land. (That the prophecy had reference to From The Desert To The River Euphrates future generations of Israelites appears from verse 31 of the next chapter, where it is recorded that “Israel served Those who hold the doctrine of a national the Lord all the days of Joshua, and all the days of the restoration for the Jews, and with a territorial dominion elders that over lived Joshua, and which had known all greater (so we are told) than any they occupied in the works of the Lord, that He had done for Israel.”) their past history, usually refer to the word of the Lord And now the whole world has been witness for to Abraham — “Unto thy seed have I given this land, nineteen centuries that God has done just what He said from the river of Egypt unto the great river, the river He would do. And is there to be, in time to come, a reversal Euphrates” (Gen. 15:18), as affording support for the of this Divine decree and judgment? Impossible. We use doctrine. The argument is — and it is regarded by that strong word advisedly. For to begin with, there is those who make use thereof as quite conclusive of the no hint in the Scripture we have been considering of the matter — that this promise has never been fulfilled to reversal of this decree and of a return to the old order of the “seed” of Abraham, and hence there must needs be things; and “God will do nothing, but He revealeth His a restoration of national Israel, if only for the purpose of secret unto His servants the prophets.” Furthermore, the fulfillment of this particular promise. the terms in which God announced through Moses But this argument is based upon a two-fold mistake: and Joshua (the founders of the nation of Israel) the first, a mistake as to the facts of history, for the above destruction of that nation, exclude the possibility of promise was duly fulfilled to Abraham’s natural “seed,” its restoration. And finally, it was necessary that the and the Bible contains clear records of the fact, as will old covenant and all that was connected with it should be shown presently; and second, a mistake as to the wax old and vanish away, in order that place might be nature of the promise; for the promise in its fulness runs found for the new and everlasting covenant, the “better to Abraham’s true “Seed” (which is Christ), as clearly covenant, which was established upon better promises” explained by the apostle Paul. This also will be shown (Heb. 8:6-13). It was under that old covenant, which below. had merely the “shadow of good things to come”—the 1. As to the historical facts: At Mount Sinai God glorious and eternal things of God’s everlasting kingdom showed to Moses how He would proceed to put the — that the children of Israel took possession of the land children of Israel in possession of their promised of Canaan. And now, not only have the old covenant inheritance. He would not drive out the inhabitants and all the shadows connected with it passed away, but of the land “in one year”; but He said, “little by little they have been replaced by the eternal realities, which I will drive them out from before thee, until thou be those shadows represented for that era of mingled light increased, and inherit the land.” And He goes on to and darkness. But “the darkness is past and the true say that He would set the bounds of their possession light now shineth” (1 J. 2:8); so there can be no going “from the desert unto the river” (Euphrates), and would back again to the time of dimness and shadows. “deliver the inhabitants of the land” into their hand, and It is of the highest importance that this truth be they should “drive them out” before them (Ex. 23:27clearly grasped and firmly maintained, for it is of the 31). This shows that the fulfillment of God’s promise to very essence and substance of the gospel that, while Abraham, insofar as it was to be fulfilled to his natural there is mercy now for all men — pardon, life and seed, was not to be postponed to a far-off dispensation, eternal blessing — “through the blood of the everlasting but was to be accomplished in that era of the old covenant,” there is no mercy and no blessing for any, covenant; and so it was.

CHAPTER 7 59 Again, when Moses had brought the Israelites to the unto the land of the Philistines, and unto the border of river Jordan and was about to leave them, he reminded Egypt. . . For he had dominion over all the region on them of the word of Jehovah spoken at Horeb; where this side of the river, from Tiphsah even to Azzah, over He commanded them to take their journey “to the land all the kings on this side of the river” (1 Ki. 4:21, 24. See of the Canaanites, and unto Lebanon, unto the great also 2 Chron. 9:26). So much for the “literal” fulfillment river, the river Euphrates”; and said, “Behold, I have set of God’s promise to Abraham and his “seed.” the land before you; go in and possess the land which 2. But we learn from the New Testament that God’s the Lord sware unto your fathers, Abraham, Isaac and promise to Abraham, recorded in Genesis 15:18, was Jacob, to give unto them and to their seed after them” much larger than appears from the words in which it was (Deut. 1:6-8). From this it will be seen that, so soon spoken; and we learn also that, while it had Abraham’s as the Israelites had crossed the river Jordan, they natural “seed” immediately in view, its fulness was were constructively in possession of the whole land of intended for his spiritual seed. promise, from the Red sea to the Euphrates river. And For in Romans 4:9-25 Paul unfolds the great truth once again, in this last message, Moses says: “Every that Abraham was, in God’s sight and according to place whereon the soles of your feet shall tread shall be His eternal purpose, the father, not only of a natural yours; from the wilderness and Lebanon, from the river, line of posterity, but also “the father of all them that the river Euphrates, even unto the uttermost sea shall believe, though they be not circumcised.” And in that your coast be” (Deut. 11:24). connection he refers to the promise we are considering, Furthermore, in God’s first word to Joshua after the and says: “For the promise that he should be the heir of death of Moses, He commanded him, saying: “Now the world, was not to Abraham, or to his seed, through therefore arise, go over this Jordan, thou and all this the law, but through the righteousness of faith” (v. 13). people, unto the land that I do give them, even to the Here we get a view of the vast extent and the true children of Israel” (Josh. 1:2). And what was the extent character of this promise; and we see also that the heirs of the territory which God gave to the children of Israel of the promise are, not Abraham’s natural descendants, at that time? The next verses answer the question: but his spiritual children. And this is confirmed by “Every place that the sole of your foot shall tread upon, what is written in Galatians 3:7. “Know ye therefore that have I given unto you, as I said unto Moses. From that they which are of faith, the same are the children of the wilderness and this Lebanon even unto the great Abraham”; and in Galatians 3:29, “And if ye be Christ’s, river, the river Euphrates, all the land of the Hittites, and then are ye Abraham’s seed, and heirs according to the unto the great sea toward the going down of the sun, promise.” shall be your coast” (vv. 3-4). Here therefore, we have a “The promise” referred to in this chapter of Galatians record of the fulfillment of the promise, considered as a is the promise of Genesis 13:15 and 15:18; and verse 16 promise of an earthly possession to an earthly people, in contains a very illuminating explanation thereof: “Now its widest extent. to Abraham and his seed were the promises made. He But there are later records which make it yet more saith not, And to seeds, as of many; but as of one, And certain that nothing remains, of the promise we are to thy seed, which is Christ.” considering, for fulfillment to a re-constituted Jewish Thus we find that the promise to Abraham embraced nation. Thus we read (2 Sam. 8:3) that “David smote the gift of the whole world, and that the true and sole also Hadadeger, the son of Rehob, King of Zobah, as he heir of that promise is Jesus Christ; though, through went to recover his border at the river Euphrates.” This God’s wondrous grace, those who believe in Christ are record makes evident that the eastern boundary of the reckoned “the children of God. And if children, then territory of the nation of Israel was the river Euphrates. heirs; heirs of God, and joint-heirs with Christ” (Rom. It shows, moreover, that part of that territory has been 8:16, 17). And this makes it impossible that there should wrested from them, and was occupied by the King of be a future fulfillment of the promise in the realm of Zobah, and that when David defeated the latter he did “that which is natural” (1 Cor. 15:46). not conquer alien territory, but merely recovered his “The Son Of The Bondwoman Shall Not Be Heir” own proper “border at the river Euphrates.” (See also 1 Chron. 13:3). But the Scripture does not leave the matter there. A little further on we read: “And Solomon reigned Chapter III of Galatians states the positive side of the over all kingdoms, from the river [i.e., the Euphrates] truth, showing, and with all the clearness that could be

60 CHAPTER 7 asked, that Christ and His people are the true “Israel Judges. of God” (6:16), the seed of Abraham and heirs of the It is recorded that, in the completeness of their promises; but chapter IV presents the negative side of apostasy and the depth of their degradation, “they the same truth, making it evident that the natural Israel sacrificed unto devils” (Deut. 32:7). And further to has no longer any standing before God, or any part show the extent of their denial of God during the era of in His future purposes. And further it is shown that the Judges, we quote the following testimony from their the setting aside of “Israel after the flesh “is not a new own scriptures: revelation given to Paul, but was to be found in the 0. T. “And the children of Israel did evil again in the sight records. For there is evident reproof in the words: “Tell of the Lord, and served Baalim, and Ashtaroth, and the me, ye that desire to be under the law, do ye not hear gods of Syria, and the gods of Zidon, and the gods of the law? For it is written, that Abraham had two sons, Moab, and the gods of the children of Ammon, and the the one by a bond maid, the other by a free woman” gods of the Philistines, and forsook the Lord and served (Gal. 4:21, 22). Paul’s question implies that those who not Him” (Jud. 10:6). construed the Scriptures in the sense that is now-a-days Finally, during the regency of Samuel, the last mis-called “literal,” should have known better. And he of the Judges and the first of the line of Prophets, the goes on to show that these things “are an allegory,” in wickedness of the people culminated in their demand for which Hagar stands for the old covenant and her son, a king. And notwithstanding that “the thing displeased Ishmael, for the natural Israel; whereas Sarah represents Samuel,” they persisted in that demand, saying, “Make the new covenant and Isaac the true Israel, the seed us a king to judge us like all the nations” (1 Sam. 8:5, 6). of Abraham, the heirs of the promise. And the climax This was a national sin of rebellion against Jehovah. of the lesson is found in the words of Sarah, which Nevertheless, He did not cast them off, but directed the apostle here declares to be the voice of Scripture; Samuel to let them have their own way, saying: for, in declaring what was to be the outcome of the “Hearken unto the voice of the people in all that they controversy between the natural Israel, that which “was say unto thee; for they have not rejected thee, but they born after the flesh,” and the true Israel, that which “was have rejected Me, that I should not reign over them” (v. born after the Spirit,” and which was being persecuted 7). by the natural Israel, he says: “Nevertheless, what saith This was the origin of the earthly Kingdom of the Scripture? Cast out the bondwoman and her son; Israel, over which David and his descendants reigned, for the son of the bondwoman shall not be heir with and which the carnally minded Jews were, and are, the son of the free woman.” And he concludes with this expecting their long looked for Messiah to restore. And comforting statement: “So then, brethren, we are not we see that, so far from being the Kingdom of God, children of the bondwoman, but of the free.” that earthly Kingdom involved the repudiation of the It is superfluous to say that these New Testament Kingdom of God. Scriptures make certain that the national restoration of Later on Samuel, by the Lord’s command, gathered Israel after the flesh is not a part of the revealed will of the people together, and after recalling what the Lord God, but that the reverse is true. had done for them in days past, said “And ye have this day rejected your God, who Himself saved you The Period Of The Judges out of all your adversities and your tribulations, and ye The period of the Judges is one of repeated have said unto Him, Nay, but set a king over us” (1 Sam. departures by the people of Israel from the right ways 10:17-19). of the Lord, and of repeated lapses into idolatry. Yet Finally when Samuel was about to die, he addressed He exercised great patience and long forbearance with “all Israel,” reminding them of their grievous sin, and them, not casting them off for one offence, or for many; saying “And when ye saw that Nahash the King of the but permitting them to have one bitter experience after children of Ammon came against you, ye said unto another at the hands of their enemies, to teach them me, Nay, but a king shall reign over us, when the Lord that their welfare, and indeed their very existence as your God was your King.” And he went on to say “Now a nation, depended upon their faithfulness to Him therefore stand and see this great thing, which the Lord and their obedience to His law. And again and again, will do before your eyes. Is it not wheat harvest today? during that long period of decline, He intervened for I will call unto the Lord, and He will send thunder and their deliverance by the hand of one and another of the rain; that ye may perceive and see that your wickedness

CHAPTER 8 61 is great, which ye have done in the sight of the Lord, in will be hereafter given to the Jewish nation en masse, asking you a king” (Sam. 12:6-17). which has rejected the kingdom of God, that was These passages make it abundantly clear, even were preached “to the Jew first.” there nothing else to enlighten us, that God regards It is true indeed that in the 0. T. Scriptures the that earthly kingdom with utter detestation, that He kingdom was promised to Israel only, and the hope was will never restore it, and that when John the Baptist for Israel only. What God said again and again, in one preached to the Jewish people, saying, “Repent, for the form of words and another, is just what He expressed kingdom of heaven is at hand,” he was not announcing by the mouth of Isaiah, “I will place salvation in Zion the setting up again of the earthly throne of David. for Israel My glory” (Isa. 46:13); and it is expressly reaffirmed in the N. T. that to them (Israelites) pertain the adoption, the glory, the covenants and the promises” CHAPTER VIII (Rom. 9:4, 5). Salvation In Zion. The Sure Mercies Of David But while this is the truth concerning the promised kingdom, it is not all the truth. For when Christ came, “The hope of the gospel” is for those, whether Jews the natural Israel parted in twain. It divided itself into by nature or Gentiles, whom God has “delivered from two parts, one of which (a small remnant) accepted the power of darkness and translated into the kingdom Christ, and the other rejected Him. The latter part of His dear Son” (Col. 1:12, 23); for the gospel brings embraced the mass of the nation; whereas the former a glorious hope even to those who were “aliens from was “a very small remnant” indeed, as it is written, “He the commonwealth of Israel, having no hope” (Eph. came unto His own, and His own received Him not. But 2:12). And briefly that hope is the promised kingdom, as many as received Him, to them gave He power to whereof God had spoken by the mouth of His holy become the sons of God” (i. e., children of God, and if prophets since the world began (for God had promised children then heirs, John 1:11, 12; Rom. 8:17). that gospel afore by His prophets in the holy Scriptures, Now the apostle, in the passage quoted above, Rom. 1:2); the kingdom concerning which the King declares expressly that the unbelieving part of the Himself in that coming day will say to those on His nation is not the true “Israel” (Rom. 9:6) ; and he goes right hand, “Come, ye blessed of My Father, inherit the on to say that “Israel hath not obtained that which he kingdom prepared for you,” whereof it is written, “Hath seeketh for, but the election (the believing part) hath not God chosen the poor of this world, rich in faith, obtained it” (Rom. 11:7). And furthermore, in the very and heirs of the kingdom which He hath promised to same passage, he declares that this “election,” which is them that love Him” (Jam. 2 : 5 ) ; the kingdom whereof the true “Israel,” and which has obtained the promises, it is also written, “Now this I say, brethren, that flesh embraces believing Gentiles along with believing Jews and blood cannot inherit the Kingdom of God” (I Cor. (Rom. 9:24-31; 10:19, 20; 11:11-27). And now we have 15:50). the whole truth concerning “the Israel of God,” as These passages refer, of course, to that future aspect revealed in the Scriptures. of the kingdom, for which all creation waits (Rom. 8:19It is hard to conceive how there could be a plainer 21), when the kingdom of God, into which those who statement of facts than has been given us in the above are saved by grace are immediately translated (Col. quoted Scriptures concerning the kingdom promised 1:12), will be manifested in power and glory. It is for this to Israel. How extraordinary then, and how subversive our Lord taught His disciples to pray, “Thy kingdom of the truth concerning “the hope of Israel” (for the come.” preaching of which Paul was accused and made a In all the above passages, and in all others, so far prisoner by the Jews), is the teaching of those in our as I can find, where the same subject is referred to, it is day who take the unbelieving part of the Jewish nation always one hope (not two), one kingdom, one gospel, to be the true “Israel,” and apply to them the blessings one salvation, that is spoken of. I deem it of much promised by God through His prophets! This doctrine importance to establish this; and therefore the main reverses completely that of the Bible, which teaches object of the present inquiry is to ascertain whether plainly that “they are not all Israel which are of Israel”; there be any ground in the 0. T. prophecies for the idea that “they which are of the flesh are not the children that there is another “hope of Israel,” another kingdom of God” (and hence not the heirs of God’s promises, or of God (one of earthly character, as some teach) which any of them) but that “the children of the promise are

62 CHAPTER 8 counted for the seed” (Rom. 9:6-8; Gal. 3:16). those “mercies” with the everlasting covenant; and it Not only does this new teaching (new among most unmistakably locates the fulfillment of this great the people of God, though it was the very core of the promise in this present era of the gospel. I quote the teaching of apostate Judaism) destroy the unity of the prophetic passage: one kingdom of God, the one Israel of God, the one “Ho every one that thirsteth, come ye to the waters, hope of the gospel, the one everlasting covenant, but and he that hath no money; come ye, buy and eat; yea, it also deranges the whole scheme of prophecy. For it come, buy wine and milk, without money and without necessitates that time and place be made in the future price. Wherefore do ye spend money for that which for another (an “earthly”) kingdom and another people is not bread? and your labour for that which satisfieth of God (an “earthly” people.) not? hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness. Incline The Sure Mercies Of David your ear, and come unto Me; hear, and your soul shall In a preceding chapter (chap. V) it was pointed out live; and I will make an everlasting covenant with you, that Moses, the founder of the Jewish nation, clearly even the sure mercies of David” (Isa. 55:1-3). foretold its apostasy and its complete extermination; Here we have “the Spirit of Christ” in the prophet even describing the characteristics of the people (the (I Pet. 1:11) giving utterance beforehand to the gospel Romans) whom God would use as the instruments of invitation, “Come unto Me; hear and your soul shall His vengeance. live”; “Come ye to the waters”; “Come, buy, without The next prophet of note after Moses, who has written money, and without price.” And we have also the plain concerning the kingdom of God, the hope of Israel, declaration that the everlasting covenant, and the sure is Israel’s great King, David. His prophecies, however, mercies of David are one and the same thing. are so numerous that it would not be possible within As we have been at pains to show in the foregoing the limit of this volume to examine them. Moreover, pages, the everlasting covenant is the only covenant of the greater part of them are couched in language so God that now subsists. For the temporary covenant poetical and figurative, so abounding in imagery which with the Jewish nation was but a fleeting “shadow,” is obscure to us, as to require much patient investigation being likened in Scripture to the light that shined for a in order to establish the character of their fulfillment. little while in the face of Moses, and then quickly faded But it is only their general purport that we need to away (2 Cor. 3:13-15). True the teachers and leaders of ascertain at present; and happily that has been given to the Jews were, and still are, blinded to the fact that that us in a single, comprehensive utterance, from the lips of covenant “is done away in Christ.” But that is no wonder; the apostle Paul, spoken in a Jewish synagogue for both David (Ps. 69:23) and Isaiah (6:9) foretold that “And we declare unto you glad tidings, how that the they should be blinded to the passing away of the old promise which was made unto the fathers, God hath covenant. Moreover, Paul points this out in Romans fulfilled the same unto us their children, in that He hath 11:8-10; and in 2 Corinthians 3:13-15 he explains that raised up Jesus again; as it is also written in the second the vail which Moses put over his face was a prophetic Psalm. . . . And as concerning that He raised Him up sign that the Jewish nation would be blinded to the from the dead. . . . He said on this wise, I will give you passing away of the old covenant and its promises. So the sure mercies of David?’ (Ac. 13:32-34). that “even unto this day, when Moses is read, the vail is These words plainly declare that the promise, which upon their heart.” God had made to the fathers of Israel, He had But the wonder is that any of the present day fulfilled by raising up Jesus Christ from the dead; and teachers of the word of God, who are legitimate specifically that His promises to and concerning David successors of Paul and Timothy, whom God had made — among which the kingdom was prominent — implied “able ministers of the new covenant” (2 Cor. 3:6) should and depended upon, and that it was accomplished in, be likewise blinded to a truth so plainly declared, and the resurrection of Christ. Hence; when a servant of should in consequence be driven to the exercise of Christ proclaims the gospel of His resurrection, he is their ingenuity in the devising of schemes of unfulfilled preaching (whether he be aware of it or not) “the sure prophecy, illustrated perhaps by elaborate charts and mercies of David.” diagrams; wherein provision is made for a reviving of The original passage from which the apostle took the promises and other incidents of the old covenant, the phrase, “the sure mercies of David,” connects which the Jewish nation forfeited by its flagrant rebellion

CHAPTER 9 63 and apostasy, and which God has long ago “abolished” places through Moses and Joshua, but— “blessed with (2 Cor. 3:13; Heb. 8:13). all spiritual blessings in heavenly places through Christ” It is of the very essence of the truth of the gospel (Eph. 1:3) that the resurrection of Jesus Christ marks the dividing The two systems cannot co-exist; for they are line between “that which is natural” and “that which is mutually exclusive of each other. That which had to spiritual” (I Cor. 15:46); for the resurrection of Jesus do with an earthly people and earthly localities, was Christ from the dead is the gospel, insomuch that if imposed only until the time of reformation. “But Christ Christ be not risen, the preaching of His apostles is vain, being come” . . . and having “through the eternal Spirit and our faith also is vain, we are yet in our sins, those offered Himself without spot to God,” and having who have fallen asleep in Christ are perished, and we assumed the office of “Mediator of the new covenant, who hope in Him are of all men the most miserable (id. that by means of death for the redemption of the vv. 13-19). transgressions that were under the first covenant, they Before the resurrection of Jesus Christ, God which are called might receive the promise of eternal recognized as His people a nation of men in the flesh, inheritance” (Heb. 9:11-15), the former has completely the natural descendants of Abraham, Isaac and Jacob; served its purpose and has been wholly abolished. and with them He made covenants concerning earthly Those who attentively consider what is written things, and gave them the promise of earthly blessings. for our learning in Hebrews VIII-X can hardly fail to Also He recognized an earthly Zion and an earthly realize the utter impossibility, in the working out of the Jerusalem; and He appointed an earthly temple, an revealed purposes of God, of a restoration of the earthly earthly priesthood and earthly sacrifices. But that nation of Israel and the other abolished shadows of the system in its entirety was but “a figure for the time then old covenant. present, in which were offered both gifts and sacrifices CHAPTER IX that could not make him that did the service perfect, as pertaining to the conscience” (Heb. 9:9). Moreover, The Travail Of Zion its ordinances were imposed only “until the time of We have shown by the prophecies of Moses the reformation” (v. 10). founder of the nation, of Joshua the vanquisher of the Here is a fact to which we wish to direct special original possessors of the promised land, and of David attention; namely, that the whole Jewish system, nation the greatest of the kings of Israel and one of the greatest and all, had a status in God’s plan only until the fixed of its prophets, that the nation would completely “time of reformation”; and the next succeeding verses apostatise, and that God would disown them and would (w. 11-15) make it plain that “the time of reformation” “pluck them off the land.” And we have shown that those began when Christ — not in virtue of the blood of goats prophecies are fully confirmed by the New Testament and calves, but in virtue of “His own blood,” — entered Scriptures. in, once for all, into the true holy of holies, as the High But some will ask if later prophets, as’ Isaiah, Ezekiel Priest of the good things that were to come, by a greater or Zechariah, have not foretold the return of the children and more perfect tabernacle than that ordained by of Israel to Palestine, and by implication prophesied the Moses and administered by Aaron, a tabernacle not re-constitution of the nation? made with men’s hands, and not of this creation. The answer is that the later prophets could not Here indeed is “dispensational truth”; for “the time contradict the word of the earlier prophets — they all then present” was the dispensation of the law, and it was being the mouthpieces of Jehovah—and that, of course, to be (and now has been) followed by the dispensation they do not. What has misled some students of the Bible of the gospel; for “when the fulness of the time was in this regard is the fact that the prophets of later times, come, God sent forth His Son” (Gal. 4:4) as Isaiah and Jeremiah, predicted the captivity of the With the sacrificial death and the resurrection of Jews in Babylon and their return from that captivity Jesus Christ, the old system of natural things passed (Isa. 6:12, 13; 44:26-28; 45:13; Jer. 30: 3, etc.). Prophecies away completely and forever; and the new system of of that class have all been fulfilled. things spiritual and eternal came into being— the There are also prophecies concerning the “remnant heavenly Zion, the Jerusalem which is above which of Israel” that would return to the Lord in the latter days. is the mother of us all, the heavenly sanctuary, and a Now it is not surprising that the utterly degenerate and people — not blessed with all natural blessings in earthly

64 CHAPTER 9 carnally minded Jewish teachers of the times of Christ their re-possession of that land as their national home, should have interpreted prophecies of that class as subsequent to the destruction of the nation by the foretelling the restoration of the nation and its earthly Romans. We have seen that there are, on the contrary, grandeur; but for Christian teachers to make that many prophecies that seem to make such an event an mistake is surely inexcusable, seeing that, as has been impossibility. shown in Chapter II of the present volume, the Holy And, disregarding all Bible prophecies, it seems to Spirit, by the apostle Paul, has made known that such the writer that recent developments in connection with prophecies and promises have their fulfillment in God’s the political movement known as Zionism, following new covenant people, the true “Israel of God.” the mandate to Great Britain of the government of the Thus, to cite another example, Isaiah prophecies land of Palestine, and following the famous “Balfour concerning “the remnant of Israel, and such as are Declaration,” make it more than ever unlikely that escaped of the house of Jacob,” of whom he says that they the Jews will return to Palestine in a body, or in any shall return “unto the mighty God.” And he continues : considerable numbers, or will ever re-possess that land “For though thy people Israel be as the sand of the sea” as their national home. For, according to the latest — for multitude — “yet a remnant of them [only] shall official figures (June, 1929) the entire Jewish population return.” This was to be in the days when “the Lord God of Palestine is less than one hundred and fifty thousand; of hosts shall make a consumption, even determined, in and they are outnumbered by the non-Jewish population the midst of the land” (Isa. 10:20-23). more than five to one. We do not at present undertake an exposition of this A Voice From The Temple prophecy, having cited it merely to remind the reader that, according to the interpretation of it given by Paul, Let us turn now to a passage in the last chapter the prophet was speaking of the few Israelites who, of Isaiah which is sometimes cited as foretelling the in these gospel times, should believe in Jesus Christ conversion of the Jewish nation in a day yet future, and “be saved.” For the apostle quotes the passage but which in my opinion, and as will be evident to the thus: “Esaias also crieth concerning Israel, Though unbiased mind upon slight examination, refers to this the number of the Children of Israel be as the sand of present gospel dispensation, and indeed to one of the the sea, a remnant shall be saved” (Rom. 9:27). And most conspicuous events of the early days thereof. further on he explains that such prophecies have their The passage begins with these words “A voice of fulfillment in the “remnant according to the election of noise from the city, a voice from the temple, a voice of grace” (Rom. 11:5). the Lord that rendereth recompense to His enemies. There are also prophecies concerning those who, Before she travailed, she brought forth; before her pain in future times, should “come to Zion” (Isa. 35:10; 5 1 : came she was delivered of a man child. Who hath heard 11). But the New Testament Scriptures make it evident such a thing? Who hath seen such things? Shall the earth that this and similar prophecies have their fulfillment be made to bring forth in one day? or shall a nation be in the heavenly realm. Thus, the apostle Peter, writing born at once? for as soon as Zion travailed, she brought to converted Jews (the diaspora, “scattered throughout forth her children” (Isa. 66:6-8). Pontus,” and other provinces of the Roman Empire), Clearly there is nothing here about any salvation says “Ye also, as living stones are [being] built up a for Israel in the millennium; and nothing about the spiritual house . . . Wherefore also it is contained in the conversion of that nation, as a nation, at any time. On Scripture, Behold, I lay in Zion a chief corner stone,” the contrary, the subject of the passage is the birth of etc. (I Pet. 2:6), quoting Isaiah 28:16. And the writer of another nation. Zion is represented as being in travail, Hebrews, addressing believers in Jesus Christ, says, “For and as bringing forth children. There can be no room ye are not come unto the mount that might be touched” for doubt, therefore, that the “nation” whereof the — the earthly mount Sinai; “But ye are come unto prophet here speaks is that “holy nation,” concerning Mount Sion, and unto the city of the living God, the which Peter wrote (1 Pet. 2:9); a nation composed of all heavenly Jerusalem, and to an innumerable company of who have been “born again, not of corruptible seed, but angels,” etc. (Heb. 12: 18-24). of incorruptible, by the word of God” (1:23-25). So far as the writer has been able to find, there is And beyond all question the “one day” here foretold no prophecy of the later, or of the earlier prophets, is that great day of Pentecost, which was the birthday which foretells the return of the Jews to Palestine and of that marvellous “nation,” the like whereof had never

CHAPTER 9 65 been in the world before in millennial times, re-establishing all the abolished The predicted “noise from the city” had a striking shadows of the old covenant, and making “the son of fulfillment in what is recorded (Acts 2:6) in these the bond woman” the sole residuary legatee, to to speak, connection God says, “And the former shall not be of the forfeited promises. remembered or come upon the heart (marg.). But be Isaiah’s Prophecy As A Whole ye glad and rejoice forever in that which I create: For behold, I create Jerusalem a rejoicing, and her people The occasion of God’s message through this prophet a joy. And I will rejoice in Jerusalem, and joy in My and the general purport of that message, are clearly people; and the voice of weeping shall be no more heard indicated by its opening words “I have nourished and in her, nor the voice of crying” (Isa. 65:17-19. See Rev. brought up children and they have rebelled against Me. 21:4). . . . Ah sinful nation, a people laden with iniquity, a seed What we have said above about this new “nation” of evil doers, children that are corrupters 1 they have finds strong support in the word spoken by Christ to the forsaken the Lord, they have provoked the Holy One of leaders of the Jews Israel unto anger, they are gone away backward” (Isa. “Therefore say I unto you, The Kingdom of God 1:2-4). shall be taken from you, and given to a nation bringing Then follow words of sternest reproach, words which forth the fruits thereof ” (Mat. 21:43). clearly imply that, as a nation, He has utterly repudiated And He has clearly identified that “nation” by the them, and that He spares them only for the same reason word He spoke to His disciples, “Fear not, little flock; that He would have spared even Sodom had He found for it is your Father’s good pleasure to give you the so many as ten righteous persons in it. kingdom” (Lu. 12:32). Note these words “Except the Lord of hosts had left Clearly then the kingdom of God was not to remain unto us a very small remnant, we should have been as with that nation; nor was that nation itself to be converted Sodom, and we should have been like unto Gomorrah. in millennial times, or ever; but on the contrary, the Hear the word of the Lord, ye rulers of Sodom; give kingdom was to be “taken from” them, and given to ear unto the law of our God, ye people of Gomorrah” another nation. That Divine act of taking the kingdom (w. 9, 10). from the one nation and giving it to the other (specially This last verse is quoted by Paul in Romans 9:24-29, created to that end) was, of course, a finality. And in this and he combines with it a quotation from Isaiah 10:21, connection we would bring to mind that, immediately 22; from which he deduces that, though the number of following Isaiah 53, where the sufferings, death, burial, the natural Israel were as the sand of the sea, yet only “a and resurrection of our Lord are foretold, is a prophecy remnant shall be saved”; and further, from Hosea 2:23, concerning the barren woman who was to become a he declares that, to this saved remnant, God would add joyful mother of children, whose Maker was to be her believing Gentiles. For thus he applies the words: “I will Husband, and of whose children it is said that they shall call them (i. e. Gentiles) My people, which were not My be all taught of the Lord, that their peace shall be great, people, and her beloved which was not beloved” (Hos. and “their righteousness is of Me, saith the Lord” (Isa. 2:23). 54). Paul applies this prophecy to the “Jerusalem which In Romans 11, Paul traces this saving work of God is above, which is the mother of us all” (Gal. 4:26). And still further; for he there intimates a working of God’s In the same passage he proves, by a remarkable appeal grace among natural Israelites, after the fulness of to the prophetic types, that the earthly Jerusalem and the Gentiles be come in; a divine working whereby a her children (answering to Hagar and Ishmael) were to number of Jews will be converted and added to the one be “cast out”; and that “the son of the bondwoman shall body of the saved (the one “olive tree”); “and so all Israel not be heir with the son of the free woman.” shall be saved” (Rom. 11:25-27), the “all Israel” being as Now, according to the type, and according to all the context clearly shows, the whole company of God’s the pertinent Scriptures as well, this casting out of the elect. earthly nation from all part and place in God’s plan, and Returning to Isaiah’s prophecy, we observe that, the disinheriting of “the son of the bondwoman,” is to be in the verses immediately following those quoted forever. But the doctrine we are examining goes directly above, God proceeds to declare in the strongest terms in the teeth of all this. For it reverses the order of God’s His abhorrence of all their assemblies, sacrifices and revealed plan, bringing back the earthly nation again ceremonies. Their oblations were “vain,” their incense

66 CHAPTER 10 “an abomination,” their new moons and appointed the saved individual, who is viewed in Scripture as one feasts “My soul hateth,” He said; “They are a trouble to raised from the dead — a new creature in Me, I am weary to bear them.” And this is His word to Christ Jesus, yet preserving his identity as an the end of the prophecy. For in the very last chapter we individual. So likewise, the true Israel is a nation of read: people who are “risen together with Christ”; a nation “He that killeth an ox is as if he slew a man; he that raised up out of the mortal and decaying remains, the sacrificeth a lamb, as if he cut off a dog’s neck; he that dust and ashes of the natural Israel. offered an oblation, as if he offered swine’s blood; he And manifestly, resurrection is like birth—a process that burneth incense, as if he blessed an idol” (Isa. 66:3). that cannot be reversed. It would seem impossible to maintain, in the face of CHAPTER X these strong words of abhorrence, that God purposes, in millennial times, to re-establish once more the whole The New Covenant detested system—incense, oblations, ceremonies, It has been pointed out in a previous chapter that, bloody sacrifices, and all. Nothing, we think, could in God’s covenants with Israel, both the covenant of be more directly contrary to the revealed purposes of Horeb (Deut. 5:2, 3) and the substitute therefor made God, or more contrary to the declared effect of the one in the land of Moab (Deut. 29:1) all the promises Sacrifice for sins, offered by Jesus Christ “once for all” were expressly made to depend upon conditions to be (Heb. 10:1-18). fulfilled by the Israelites, which conditions however From the foregoing Scriptures, and especially they utterly failed to perform. From which it follows that from the divinely perfect illustration of the one olive the Jewish people inherit under those covenants, not tree, which represents God’s “Israel” from first to last blessings, but curses only. How immensely important (Rom. XI), we may know with certainty His plan for therefore to them (as well as to the Gentiles) is that bringing to Himself an elect nation, a people for His “new covenant,” also called “the everlasting covenant,” own possession, chosen from among Jews and Gentiles. whereof God gave promise through Jeremiah! I hope There is much more in the prophecy of Isaiah that that every reader of this volume will be aroused as to bears directly upon the subject of “the hope of Israel,” the vast importance of the truth concerning that new and which tends to confirm the view that there is but and everlasting covenant, whereof Jesus Christ is the “one hope” for all mankind, for Jews and Gentiles alike; “Surety” (Heb. 7:22), the “Mediator” (Heb. 9:15; 12: 24) or in other words, that “the hope of Israel” (Ac. 28:20) and the “Covenant Victim” (translated in Heb. 9:16, and “the hope of the gospel” (Col. 1:23) are identical; 17 by the word “testator,” which, however, has a very there being but one hope for all, as there is but one different meaning in modern English). gospel for all. These are God’s words through Jeremiah “Behold, The New Nation A Resurrection the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of In the Scriptures we have been considering in this Judah: Not according to the covenant that I made with chapter, the holy nation, which is the true “Israel” their fathers in.the day that I took them by the hand to and the heir of the promises, is viewed as coming into bring them out of the land of Egypt; which My covenant existence through a new birth; the national Israel being they brake, although I was an husband unto them, saith the mother, through whose “travail” the new nation is the Lord. But this shall be the covenant that I will make brought forth. with the house of Israel; After those days, saith the Lord, The case is analogous to that of the new birth of the I will put My law in their inward parts, and write it in individual man when he is converted and becomes a their hearts; and I will be their God, and they shall be new creature in Christ Jesus. In both cases the natural My people. And . . . they shall all know Me, from the serves as the womb of the spiritual; in both cases the least of them unto the greatest of them, saith the Lord; beginning of the existence of the new creature is for I will forgive their iniquity, and I will remember accompanied by “birth pangs”; and in both cases the their sin no more” (Jer. 31:31-34). natural creature remains for a time after the bringing The Epistle to the Hebrews contains (in Chapters forth of the spiritual, and is in direct antagonism with it. VII-X) the Holy Spirit’s comments upon this great In another view of it, the beginning of the new Israel prophecy; prominence being given to the truth that is a resurrection; and this too is analogous to the case of

CHAPTER 10 67 Jesus Christ is “the Surety” of this covenant, as well as calling” (3:1), and concerning whom he says they are “the Mediator” thereof (7:22; 8:6; 12:24); that it has been “made partakers of Christ,” and “partakers of the Holy ratified “by His own blood” (9:12-24; 13:20); and that it Ghost” (3:14; 6:4). is therefore “a better covenant, established upon better We have seen, however, that by Jeremiah God promises” ( 8 : 6 ) . promised the new covenant to “the house of Israel and Further it is revealed in those chapters that, when the house of Judah.” But there is no contradiction here, Christ had offered that “one sacrifice for sins forever, and no change in God’s plans. For “Israel” and “Judah” and sat down on the right hand of God,” not only was the were themselves but “shadows” of God’s true Israel (“the new covenant put into operation, but the old covenant Israel of God,” Gal. 6:16). For God has now revealed and all its appointments — people, temple, priesthood, that “He is not a Jew who is one outwardly; . . . but he sacrifices, etc. — were forever abolished. Which things is a Jew who is one inwardly” (Rom. 2:28, 29) ; and that in fact were, even in their own era, nothing but “a “they which are of faith” — believing Gentiles equally shadow of good things to come” (10:1). with believing Jews — “the same are the children of Moreover, God had never any pleasure in them, Abraham,” and heirs with Jesus Christ of the promises because “it is not possible that the blood of bulls and of of God; which includes particularly the promises of goats should take away sins.” And surely, as we meditate the everlasting covenant (Gal. 3:7, 29; 4:28, 31; Rom. upon the contents of Hebrews IX and X, we must 4:13-16). Specially illuminating and to the point are the perceive that God would abhor the very thought of words of Philippians 3:3: “For we are the circumcision, setting up again that same system of vain sacrifices and who worship God in the spirit, and rejoice in Christ ceremonies, which He abolished at the awful cost of the Jesus, and have no confidence in the flesh.” sacrifice of His own Son, and which had their complete Particularly should we recall in this connection that fulfillment in the “one sacrifice for sins forever” offered remarkable “allegory” of Galatians 4:21-31, to which at Golgotha. reference has been made already in these pages, and And besides, we have in this connection the plain which teaches in the first place the broad lesson that statement that Christ, in coming to do His Father’s even such matters as the personal and family history will by the sacrifice of Himself, “taketh away the first, of one of the patriarchs were “shadows” of the spiritual that He may establish the second” (10:9); which words, realities of this gospel era. in the light of the context, plainly signify the removal Specifically that allegory teaches that Abraham is forever of the old covenant, and the establishment the father of the one household of faith (see also Rom. forever of the new covenant. Indeed it is manifestly an 4:16, where he is called “the father of us all”); that Hagar impossibility that the “shadows” should remain after represents the old covenant of Mt. Sinai, and Ishmael their corresponding realities have come; and it is equally the old covenant people (Abraham’s natural seed) ; and impossible that there should be at any time thereafter a that Sarah stands for the new covenant, and Isaac for the return to the system of shadows again. new covenant people, the miraculously born “children of Abraham.” It further makes known (and this is the The New Covenant People climax of the lesson) that the natural descendants of Who then are the people with whom, and for Abraham (“the son of the bond woman”) were to be whose benefit, this new and everlasting covenant has “cast out,” and to have no part with the spiritual seed in been “established” ? By the Epistle to the Hebrews it is the promises of the new covenant. revealed in the clearest light that the blessings of the new In That Day covenant, that is the forgiveness of sins and all other benefits of the sacrifice of Jesus Christ, are bestowed Let us now take a brief look at the prophecy of upon those who are of the faith of Jesus Christ, those Zechariah, Chapters XII-XIV, for the purpose mainly of “that believe to the saving of the soul” (10:39); which inquiring as to the meaning of the following predictions blessed and holy company includes all those examples : of saving faith mentioned in Chapter XL These are “the “And they shall look on Me whom they have heirs of salvation” (1:14). They are the “many sons” God pierced” (12:10) “And His feet shall stand in that day is bringing “unto glory” (2:10). upon the Mount of Olives, which is before Jerusalem They are those whom the writer of the Epistle on the east, and the Mount of Olives shall cleave in the addresses as “holy brethren, partakers of the heavenly midst thereof toward the east and toward the west; and

68 CHAPTER 10 there shall be a very great valley; and half (i. e. a part) which is above, which is the mother of us all” (Gal. 4:26). of the mountain shall remove toward the north and Observe too that in the immediate context we find half (part) of it toward the south. . . . And it shall be in the prediction, “And they shall look upon me, whom that day that living waters shall go out from Jerusalem; they have pierced.” The sense of this passage is clearer half (or part) of them toward the former sea and half of when we read “look unto Me,” instead of “look upon them toward the hinder sea: in summer and in winter Me.” For the same expression occurs in Isaiah 45:22 shall it be. And the Lord shall be King over all the earth: where our A. V. renders it, “Look unto Me and be ye in that day shall there be one Lord and His name one” saved.” (14:4, 7-9). Most assuredly therefore the fulfillment of this This passage has been referred to already in the prophecy takes place in this “day” of the gospel, and preceding pages, but we propose now to give it a more began from the day of Pentecost. For then Peter, standing extended consideration up with the eleven, set forth before a great concourse The question that concerns us for the moment is of Jews, Christ crucified and risen; to whom also he this: Are these passages to be understood as predictions addressed these memorable words: “Therefore let all of the national conversion of the Jews in a coming “day,” the house of Israel know assuredly that God hath made as some now teach? Or are they prophecies of the gospel, that same Jesus whom ye have crucified” (compare the having their fulfillment in this present “day,” which has words, “whom they have pierced”) “both Lord and been always held (as I understand it) until quite recent Christ” (Ac. 2:36). Thereupon some three thousand times? did look repentantly and believingly unto Him whom In the first place, we call attention to the fact that they had pierced. the context makes it clear that the oft-recurring phrase, Moreover they also mourned for Him, as the “in that day,” refers to this present day of grace, and prophecy foretold. For it is recorded that “they were not to the succeeding day of judgment. Thus, the pricked in their heart, and said unto Peter and to the rest words, “Awake 0 sword against My Shepherd” (13:7) of the apostles, men and brethren, what shall we do?” are certainly a prophecy of the cross. For our Lord That was indeed “a great mourning in Jerusalem”; for Himself cited the words of the same verse, “Smite the it resulted in the conversion of “about three thousand shepherd and the sheep shall be scattered,” as having souls.” their fulfillment on the eve of His crucifixion (Matt. It should be observed further that, according to the 26:31)”. That same passage, moreover, begins with the prophecy, every family was to mourn apart, and their words, “In that day there shall be a fountain opened to wives apart. Which signifies that “repentance unto life” the house of David and to the inhabitants of Jerusalem and the “godly sorrow” that leads to it, were to be a for sin and uncleanness” personal and individual, and not a national affair, as the (13:1); which surely is, as it has been always Jewish rabbis taught (and as some Christian teachers esteemed, a most precious gospel promise. It follows wrongly teach today). that “the house of David” is a symbol for the royal house, Then as to the passage (quoted above) beginning, that is for Christ and those whom “He is not ashamed “And His feet shall stand in that day upon the mount to call brethren” (Heb. 2:11, 12); “Whose house are we” of Olives,” I would first point out that what goes before (Heb. 4:6); Christ being the true “David.” is evidently a prophecy of the destruction of Jerusalem There is a striking correspondence here with the by the Romans, when the city was “taken,” and the words of John in the Apocalypse: “Unto Him that loved other horrors recited in verse 2 were perpetrated by us, and washed us from our sins in His own blood, and the Roman armies, which were made up literally of “all hath made us kings and priests unto God” (Rev. 1:5, 6). nations.” This further tends to fix the time referred to by For observe that here we have the reigning house the phrase, “in that day.” (It should be remembered also (“kings and priests,” answering to “the house of David”); that in Bible prophecy any period of special judgment is and these are “washed in His own blood,” which answers spoken of as “the day of the Lord.”) to the promised fountain for cleansing from sin and .Now this prophecy declares, by a series of figures from uncleanness. (See also 1 Pet. 2:9). And of course and metaphors, after the usual prophetic manner, how “the inhabitants of Jerusalem” are those who now “are the Lord would “go forth” for the deliverance of His own come to Mount Sion, and to the city of the living God, people in those days. “The mount of Olives” is a symbol the heavenly Jerusalem” (Heb. 12:22), “the Jerusalem of the nation Israel, to which He was to come

CHAPTER 11 69 (John 1:11). For in Bible prophecy a mountain is the cited as lending support to the idea of the future recommon symbol of a nation; and the mount of Olives is constitution and earthly dominion of the Jewish nation. a most suitable figure to represent the nation of Israel. But on the contrary, they contain many clear warnings The result of His coming to that nation was that it was of judgments to come upon the house of Israel and the divided in twain (“cloven in the midst”). For “there city of Jerusalem; and they also contain predictions was a division because of Him” (John 7:43; 9:16, etc.). — not so clear perhaps as the threatened judgments, And that rift was truly “a very great valley” — deep and because they are capable, like other 0. T. prophecies, wide. “One part” of the divided nation (for the word of being interpreted according to the desires of the rendered “half ” means merely one of two parts, which carnal Jewish mind — concerning the recovery that was may be very unequal in size) was removed (speaking to be accomplished through the work of the coming figuratively) “toward the north,” the region whence Redeemer. Israel’s enemies came, and whither they were taken into It must ever be borne in mind, while studying O. T. captivity (Jer. 1:14, 15, etc.) ; a region that stands for prophecies which relate to the future of the Jewish people, the place of judgment; and the other part “toward the that we have a sure guide as to their interpretation in the south,” which stands for the place of light and warmth way such prophecies are applied in the N. T., especially by and blessing — that is, the place of acceptance with God. Paul. And specifically, we have these guiding facts: first, And lastly, the words, “And it shall be in that day that all the prophecies of mercy to that people that are that living waters shall go forth from Jerusalem,”’ etc., cited in the N. T. are declared to have their fulfillment in most certainly are being fulfilled in this day of grace this present era of the Holy Spirit. For “all the prophets and salvation. For living water is a familiar figure of the from Samuel and those that follow after — have likewise word of the life-imparting gospel. And upon the day of [i. e. like Moses, who had been mentioned previously] Pentecost and subsequently it went forth from Jerusalem, foretold of these days” (Ac. 3:24), there being never an both “toward the former sea” (the nations of the east), instance where the fulfillment is assigned to a future and “toward the hinder sea” (the nations to the west); dispensation; and second, that in the N. T. all promises both “in winter and in summer,” that is at all seasons. of future blessing for the Jews are applied to the true And moreover from that time Jesus the risen One was Israel, it being declared that “he is not a Jew who is one proclaimed as the crowned and glorified Christ (God’s outwardly;... but he is a Jew who is one inwardly” King) to whom has been given all power in heaven and (Rom. 2:28, 29), and that “we [Christians] are the earth, “the King invisible,” the “One Lord,” whose is the circumcision” (Phil. 3:3). “one Name given under heaven among men whereby It is very easy indeed, for it requires no searching we must be saved.” From all of which the conclusion of the Scriptures, or effort of the mind, or spiritual must needs be that “the hope of the gospel” is the one, discernment, to say of every prophecy concerning the the only, and the all sufficient hope for all mankind; that Jews that it must be taken “literally,” that it has not yet apart from it there is no hope for any, whether Jews or been fulfilled, and that it will be fulfilled to “Israel after Gentiles; and that there will be hereafter no salvation of the flesh” in a coming dispensation. Those who habitually any sort whatever for those who “obey not the gospel of deal with 0. T. prophecies after that fashion, find the our Lord Jesus Christ.” millennium a convenient, and indeed an indispensable, Further references to the new covenant, and receptacle for all passages whose meaning does not lie additional proof of its commanding place and on the surface. On the other hand, it generally requires importance in God’s dealings with all mankind, Jews both patient effort, and also real spiritual understanding, and Gentiles alike, will be found in the next succeeding to explain a prophecy according to the intent thereof, chapter. and according to the true spiritual significance of the symbols and figures employed therein. Keeping these facts in mind, let us now take a rapid CHAPTER XI survey of those prophecies of Ezekiel that have a bearing Ezekiel’s Prophecies: upon the subject of our present inquiry. In chapter XIV God declares through the prophet The Doom Of Jerusalem. The Branch. The Shepherd the four sore judgments (the sword, the famine, the Of Israel. The Valley Of Death. noisome beast and the pestilence) He purposed to bring Certain prophecies of Ezekiel are sometimes upon Jerusalem, “to cut off from it man and beast” (v.

70 CHAPTER 11 21). But some of its inhabitants were to be saved. For So there was to be a complete breach of the He goes on to say: “Yet, behold, therein shall be left covenant, that had subsisted between God and the a remnant that shall be brought forth, both sons and earthly Jerusalem. And will God ever mend or renew daughters” (v. 22). that broken covenant, and rehabilitate that doomed Inasmuch as Isaiah had previously foretold the city and nation? Some of our modern Bible teachers salvation of “a remnant” at the time when God’s say He will; and, strangely enough, they cite this very judgments should fall upon Israel and Jerusalem, and prophecy in support of that idea. But the prophecy itself as Paul has explained that Isaiah’s prophecy referred to goes on to declare, as Jeremiah had already foretold, those who were to be saved through the gospel, this part that God would work out His purposes under a new of Ezekiel’s prophecy is quite clear. and “an everlasting covenant”; and that He would give In chap. XV, God foreshows the complete rejection to the Jerusalem of that coming day those who should of Jerusalem, under the figure of the branches of a vine, be saved out of Sodom and Samaria (so to speak) “but which, when broken off, are fit only for the fire not by thy covenant” (vv. 60, 61). (cf. John 15:6). There is no hint of mercy or of It is easily to be seen, in the light of the New recovery in this chapter. Testament Scriptures, and of the way 0. T. prophecies In chap. XVI, the sins of Jerusalem are denounced are interpreted by Christ and Peter and Paul, that this as worse than those of Sodom and Samaria; for God latter part of Chap. XVI is a foretelling of the work of addresses Jerusalem, saying, “As I live, saith the Lord the gospel, which was to be proclaimed “to the Jew God, Sodom thy sister * * hath not done as thou hast first,” and which would have the effect of separating the done. * * Neither hath Samaria committed half thy true “Israel” (Rom. 9:6) from the mass of the apostate sins; but thou has multiplied thine abominations more nation. The words a r e : “Nevertheless, I will remember than they all” (vv. 48-51). And then He pronounces My covenant with thee in the days of thy youth, and I the irremediable doom of Jerusalem, saying: “When I will establish unto thee an everlasting covenant” (v. 60). shall bring again their captivity, the captivity of Sodom And agreeably to this Paul declares that “as touching the and her daughters, and the captivity of Samaria and election, they are beloved for the fathers’ sake” (Rom. her daughters, then will I bring again the captivity of 11:28). Thus does God remember His covenant with thy captives in the midst of them” (v. 53). And, “When that nation in the days of its youth, by preaching to them thy sisters, Sodom and her daughters shall return to first, of all the peoples of the earth, the unspeakable their former estate, and Samaria and her daughters blessings of the new covenant. shall return to their former estate, then thou and thy Chapter XVII foretells, in the form of a parable, daughters shall return to your former estate.” God’s coming judgments upon “the rebellious house” Manifestly this is just a strong way of saying that (v. 12) ; and it closes with a promise of Christ’s comthe overthrow of Jerusalem was to be forever; since ing as a “Branch,” to be planted “in the mountain the cities of the plain, and the northern kingdom, of of the height of Israel.” As this is clearly a promise which Samaria was the capitol city, had been completely concerning this gospel era (cf. Isa. 11:1; 2:2, Zech. obliterated. God had already said to the people of Israel 3:8, 9; and like passages), it supplies us with a further through Moses that their overthrow would be “like the indication that the prophets were always looking to overthrow of Sodom and Gomorrah . . which the Lord “these days” (Acts 3:24) when they foresaw mercies in overthrew in His anger and in His wrath” (Deut. 29:23). the future for the people of Israel. In fact, Sodom and Gomorrah are in Scripture the very Chapter XX contains a withering indictment of the type of complete and irrecoverable overthrow (See Isa. nation of Israel for its persistent sins and rebellions, first 1:8, 9; Jer. 49:18; 50:40; Mat. 11: 23). And God had said in Egypt (5-9), secondly in the wilderness (1027), and through Hosea, concerning the northern kingdom thirdly in the land of Canaan (28-32). Therefore God (Samaria), that He would “cause to cease the kingdom says, “I will purge out from among you the rebels, and of the house of Israel,” and would “no more have mercy them that transgress against Me” (v. 38). This chapter on the house of Israel” (Hos. 1:4,6). also closes with a view of the true Israel on God’s “holy And now God concludes His threat of judgment mountain, in the mountain of the height of Israel” (v. upon Jerusalem by saying: “For thus saith the Lord God; 40) ; which corresponds with “the heavenly places” I will even deal with thee as thou hast done, which hast mentioned in the Epistle to the Ephesians. despised the oath in breaking the covenant” (v. 59). Chapters XXI, XXII, XXIII foretell further

CHAPTER 11 71 judgments that were to fall upon Jerusalem, and give the door; by Me, if any man enter in, he shall be saved, details of the general corruption of priests, prophets and shall go in and out, and find pasture.” and people; and chapter XXIV again foretells the Beyond dispute, therefore, Ezekiel XXXIV is a approaching “woe to the bloody city.” Chapters XXV- prophecy of the coming of Jesus Christ to seek His own XXXIII are occupied with prophecies of judgments sheep, to lead them out from the mass of the apostate that were to come upon various nations, Tyre, Egypt, Jewish nation, to die for them, and in resurrection to be Babylon, etc. their “Prince,” their “David,” who is here, as elsewhere, Chapter 28, verse 25 contains the following a type of “the blessed and only Potentate, the King of promise:“Thus saith the LORD GOD; When I shall have kings and Lord of lords” (I Tim. 6:15). Peter declared gathered the house of Israel from the people among the fulfillment of this part of Ezekiel’s prophecy when whom they are scattered, and shall be sanctified in them he confronted the sanhedrim at Jerusalem with the in the sight of the heathen in their land; and they shall statement that God had exalted Jesus, whom they had dwell safely therein” — etc. slain, to be “ a Prince and a saviour, for to give repentance This promise might have been fulfilled to them in to Israel and forgiveness of sins” (Acts 5:31). a material sense after their return from the Babylonian This chapter (Ezek. XXXIV) has always been captivity; but inasmuch as they did not meet the regarded, I believe, until very recent times, as a prophecy stipulated condition — for God was not “sanctified in of Christ and His spiritual kingdom. them in the sight of the heathen in their land” — the Likewise the prophecy of chapter 36:21-38 is a promise was forfeited. foretelling of the present era; for the blessings of the Chapter XXXIV contains one of the clearest of the 0. New Covenant are distinctly foretold. The first step in T. prophecies of the coming of the Saviour. The chapter the fulfillment of this prophecy was the return from begins with Jehovah’s reproof of the shepherds of Israel, Babylon (v. 24) ; then the preaching of Christ (v. 25, cf. because they had shamefully neglected His sheep — not John 15:3 and Heb. 10:22) ; then the gift of the Holy healing the sick, or bringing again that which was driven Spirit (vv. 26, 27, cf. John 20:22). We have seen that away, or binding up that which was broken, or seeking His disciples are the true “Israel” and their land (“the that which was lost. “My flock,” says He, “was scattered heavenly places”) is the true “Zion.” upon all the face of the earth and none did search or In chapter XXXVI God promises that He will gather seek after them” (v. 6). What then is the promise of God His people out of all countries, will bring them into in view of that state of things? Will God re-establish the their own land, will sprinkle clean water upon them; nation in the land of Palestine in prosperity exceeding will cleanse them from all their filthiness; will put a the palmiest days of David and Solomon ? So say the new heart and a new spirit within them, and will put teachers of modern dispensationalism; whose leading His Spirit in them ( w . 24-27). Manifestly these are authority puts it thus: “When Christ appeared to the promises of gospel blessings, with which God has now Jewish people, the next thing in the order of revelation blessed His people in heavenly places — the true Zion, as it then stood should have been the setting up of the “their own land.” For He gives them a new heart and a Davidic kingdom. But what says the Lord God through new spirit; with the blood of Christ He cleanses them His servant, Ezekiel? Hearken to this: “For thus saith the from all sin; and He puts His own Holy Spirit in them. Lord God; Behold, I, even I, will both search My sheep We have seen that the land God gave their fathers, and and seek them out. As a shepherd seeketh out his flock which they were looking for, was “a better country, even in the day that he is among his sheep that are scattered; an heavenly” (Heb. 11:16; 12:22) so will I seek out My sheep and will deliver them . . . The Valley Of The Dry Bones (Chap. Xxxvii) and I will feed them in a good pasture . . I will seek that which was lost, and bring again that which was driven Here the same prophecy of salvation to the true away; and will bind up that which was broken, and Israel, the sheep who know their Shepherd’s voice, is strengthen that which was sick” (vv. 11-16). given in the form of an allegorical vision. The Spirit of Our Lord Himself has declared the fulfillment of Jehovah transports the prophet from Jerusalem and sets this prophecy in one of the best known chapters in the him down in a low lying place, a “valley” which was full Bible, John X. For our present purpose we need only of bones. “And” says the prophet, “He said unto me, Son recall these familiar words: “I am the good Shepherd ; of man, can these bones live?” (v. 3). the good Shepherd giveth his life for the sheep.” “I am This question gives the clue to the significance of

72 CHAPTER 12 the vision. God is bringing to mind that He is the God the same body, and partakers of His promise in Christ, of Abraham, who quickens the dead (Rom. 4:17). That by (means of) the gospel.” valley represents the dominion of sin and death (Rom. But it is a cause of wonderment that any of those to VI), and the dry bones represent the state by nature of whom that “mystery” has been revealed, and who have all the Israel of God; for we were all “dead in trespasses learned moreover, how the 0. T. prophecies are fulfilled and sins” ere He “quickened us together with Christ” in these days of the Holy Spirit’s presence on earth, (Eph. 2:1, 5). This was the condition of the whole should discard what has been the accepted Christian “commonwealth of Israel” (Eph. 2:12). interpretation of these prophecies for nineteen By this prophecy God makes known that He centuries, in favor of that held by those “blind leaders of would employ, in the mighty work of regeneration and the blind,” whose leadership brought about the ruin of recreation, the same agencies He used in the old creation the Jewish nation. —the Word (“prophecy to these bones”) and the Spirit (“Breath”); for the salvation of all those who compose CHAPTER XII “the Israel of God,” that “holy nation,” is effected by the word of the gospel, preached with the Holy Ghost sent Ezekiel’s Temple; Waters Flowing From The down from heaven (I Pet. 1:12) House; Where Did The Spirit Descend At Pentecost? The chapter foretells the gospel era beginning with Chapters 40 to 46 inclusive of the Book of Ezekiel the ministry of John the Baptist (who prophesied unto contain the account of a vision given to that prophet, the dry bones of Israel). In verse 4 mention is made in which was shown him the pattern of a temple and its of the Word and in verse 9 of the Spirit. In verse 11 is various appointments, the arrangements, gates, courts, foreseen “the whole house of Israel” (the true Israel), a and chambers, their dimensions and other details people quickened together with Christ, baptized into being stated with minuteness. The space given to the His death, and made partakers of His resurrection (See description of this temple would indicate that it is a John 5:25; Eph. 1:1-4; 2:5, 6). matter of considerable importance in the eyes of God. So Historically, in the fulfillment of this wonderful it will be well worth our while to seek an understanding prophecy, “when the fulness of the time was come, of the vision, and to inquire as to the purpose for which God sent forth His Son” — not to set up the Davidic it was given; and the more so because, as regards the kingdom, for which the Jews were looking, but — “to interpretation of the vision and its purpose in God’s redeem them that were under the law” — Jews (Gal. 4:4) plan, there has been much barren conjecture and much ; and He spake unto them the word of life (prophesied contrariety of opinion amongst those who seek to unto the bones), the result being that there was a great expound the Scriptures. stir among the Jews, “a shaking” of the bones; and that These visions present difficulties of interpretation, a company was formed; the bones coming together, as is generally recognized; but whatever they may or “bone to his bone.” But there was as yet no live body may not mean, they certainly afford no support for (v. 7). But at Pentecost there came the mighty Breath of the doctrine of a political future for the earthly Israel. God. God began then to breathe upon those who had Insofar as this prophecy was to have its fulfillment in the been dead in their sins; and they lived, and “stood upon realm of the natural, it was fulfilled after the return from their feet.” And the work begun that clay has been going Babylon. But, as with the pattern of the temple showed on ever since, until the company of the regenerated ones to Moses on Mt. Sinai, so likewise here it seems we must has become “an exceeding great army,” an innumerable take the Visions seen by Ezekiel on that “Very high multitude (Rev. 7:9). mountain” (40:2) to be the patterns of things heavenly It is not to be wondered at that the Jewish rabbis and Spiritual. It is simply impossible to naturalize (or should have interpreted this vision as a prophecy of the carnalize) all the details of those visions. revival of their nation; for they were grossly carnal in Moreover, in chapter 43:9-11 it is distinctly their thoughts (God’s thoughts were not their thoughts, stated that all these promises given through Ezekiel Isa. 55:8), and they were, moreover, narrowly selfish (which were proposed first to the natural Israel) were and exclusive as regards their expectations of Divine conditional; and we know that that people did not blessing. And furthermore, they were ignorant of the fulfill the conditions here laid down any more than they “mystery” of the true “Israel” (Eph. 2:12, 13; 3:1-6), fulfilled those of the old covenant. Hence these later namely, “That the Gentiles should be fellow heirs, and of

CHAPTER 12 73 promises temple-worship, either according to the plan shown to (along with all the others) have been forfeited and described by Ezekiel, or according to any other plan. irretrievably; and they find their “yea” and their “amen” On the contrary, we maintain that the Scriptures plainly in Christ, being all “unto the glory of God by us” — the forbid that supposition. For it was by God’s own hand true Israel (2 Cor. 1:20). That is to say, God will have that the ancient system of worship was abolished and glory through the fulfillment of those promises in and obliterated; and the obliteration thereof was for reasons through His new covenant people. so closely connected with the redeeming work of the Lord Jesus Christ, that to reestablish it again would be Is It The Plan Of A Temple For The Millennium? to do dishonor to that work and its results. One solution of the problem we are studying (a Furthermore, the sacrifices of animals was a strictly solution much favored in certain quarters) is that Ezekiel’s temporary appointment, belonging to an economy vision relates to Millennial times; that Israel will then be which “made nothing perfect.” Moreover, we have reconstituted as a nation on earth, and as such will re- shown in a previous chapter that the entire system — occupy the land of Palestine; and that then the temple temple, altar, priesthood and all — was but a “shadow” shown to Ezekiel will be erected on Mt. Moriah, and the of that which was to come, “a figure for the time then system of worship described in these chapters will be present, in which were offered both gifts and sacrifices, instituted and carried on. This view is characteristic of that could not make him that did the service perfect as that peculiar system of interpreting the Scriptures which pertaining to the conscience”; that they were to stand we are examining in the present volume; for, according only “until the time of reformation”; that God had “no to the principles thereof, all difficulties in the prophetic pleasure” in them; and that they were completely and Word, and all problems of like nature are solved by forever abolished by the “One Sacrifice for sins” offered the simple expedient of postponing their fulfillment by the Lord Jesus Christ “once for all” (Heb. 7:18, 19; 9:6to the Millennial age. Thus the Millennium becomes 10; 10:1-9). For it was not by the destruction of Jerusalem the convenient and promiscuous dumping place of all and the temple by the Roman armies in A. D. 70, that portions of Scripture which offer any difficulty; and the the Jewish system of worship was overthrown, but by the unhappy consequence is that many prophecies which Sacrifice of the Lamb of God on Calvary; and it follows were fulfilled at the first coming of Christ, or are being that, so long as the merits and efficacy of that Sacrifice fulfilled in this age of the gospel, and many Scriptures, endure, there will be no room in God’s universe for any such as the Sermon on the Mount, which apply directly other. It is most needful for us to recognize and to hold to the saints of this dispensation, are wrenched out fast to the truth that the “old covenant” and everything of their proper place, and are relegated to a distant pertaining to it — sanctuary, altar, priesthood, feasts, future, much to the loss of the people of God and to the sabbaths, and especially animal sacrifices — have been dislocation of the Scripture as a whole. completely and “forever” done away. Surely the words The “postponement” system doubtless owes the in which this truth is declared are plain, and the reason popularity it enjoys to the circumstance that its method for it is clearly manifest. For the Spirit says expressly : is both safe and easy. It is safe because, when a fulfillment “He taketh away the first” — the sacrifices of the law — of prophecy is relegated to the Millennium, it cannot “that He may establish the second” — the true spiritual be conclusively refuted until the time comes. All date- worship of the heavenly sanctuary, based upon the one setting schemes owe their measure of popularity to Sacrifice of Jesus Christ (Heb. 10: 8-12, 117 18-22). the same fact. It is easy because it relieves the Bible And the words “taketh away,” and “establish,” signify student of the trouble of searching for the meaning and something eternally accomplished. application of difficult passages. The Vision But, coming to the special case in hand, which is illustrative of many others, we are bold to say, and But let us turn to the prophecy of Ezekiel with the undertake herein to show, that there are insurmountable object of learning what the record itself has to tell ua of objections to the view that Ezekiel’s temple is for the purpose for which the vision was given. Millennial times. First we would point out that, in the sixth year of To begin with, there is no proof that, even if Israel Jehoiachin’s captivity, that is to say, while Solomon’s does indeed occupy the land of Canaan again as an temple was yet standing, Ezekiel had a wonderful vision earthly nation, they will restore the ancient system of in which he saw the glory of the Lord departing from

74 CHAPTER 12 the house ( 8 : 1 ; 10:18). The vision of the new temple The Purpose Of The Vision was 19 years later; for Ezekiel is careful to record that it What then was the immediate purpose of this vision was “the fourteenth year after that the city was smitten” ? We think this question admits of a simple answer in (40:1, 2). To this we will return. At present we wish only the light of the passage itself and that of other Scriptures. to point out that the most conspicuous features of the Ezekiel prophesied during the captivity. That temple shown in this vision are the various appointments captivity was to be of seventy years duration, as predicted for the slaughter of animals, and for offering the same by Jeremiah. At its end the captives were to return and upon the altar, sprinkling their blood, etc. Thus we find re-build the city and the temple. This new temple was a description of the tables, eight in number, for slaying to serve as the sanctuary of God until Christ should the burnt offerings and other sacrifices, and upon which come. God’s plan had always been to give to His people “they laid the instruments wherewith they slew the the exact pattern of the sanctuary they were to build burnt offering and the sacrifice” (40:38-43). Therefore, for His Name. To Moses He had shown the pattern of in the clear light of the Epistle to the Hebrews and of the tabernacle, giving him at the same time the strictest all Scripture pertaining to the Sacrifice of Christ, it is injunctions to make every detail in exact accordance impossible to place this temple in any dispensation with that pattern. Likewise to David subsequent to Calvary. God had revealed the pattern of the temple which But an attempt has been made to avoid this objection was to be built at Jerusalem, with all its appointments, and to make possible the locating of Ezekiel’s temple in vessels of service, etc. “All this,” said David, “the Lord the Millennium, by saying that the sacrifice of animals made me understand in writing by His hand upon me, in that era will be only for a “reminder” or a “memorial” even all the works of this pattern” (1 Chr. 28:11-19). of the former says. But this is a very weak effort of the And now again a house was about to be built for imagination. For what warrant have we for supposing the Name of the Lord in Jerusalem. Therefore, having that God would require any memorial of those sacrifices in mind His invariable method in such case, we should in which, even in the time when they were needed, He expect to find at this period a revelation from heaven of had had no pleasure? And how preposterous is the idea the pattern to be followed in the building of that house. that He would require the slaughter of innumerable And just here we do find the revelation from God of the creatures merely to revive the memory of those other complete pattern and appointments of a temple, with defective sacrifices which could never take away sins! directions to the prophet to show the same to the house Surely they who advance this idea have forgotten the of Israel. Scripture, which they all apply to the Millennium, and Furthermore we find that even as Moses was which says, “They shall not hurt nor destroy in all My admonished to make all things like unto the pattern holy mountain” (Isa. 11:9). shown him “in the mount,” so Ezekiel was taken to “a But the passage itself completely refutes this idea; very high mountain” where this pattern was shown for it plainly declares that the sacrifices there specified him; and he was bidden to set his heart upon all that were not at all for a remembrance or a memorial, but should be shown him, and to declare all he should see were for the very different purposes of sin offerings, to the house of Israel (40:3, 4; 44:5). trespass offerings, peace offerings, etc.; also for cleansing Again, as regards the ministers of the sanctuary, it is the house, making reconciliation both for the princes strictly commanded that the priests are to be Levites of of Israel and for the people, and the like. All the five the sons of Zadok (45:15); which proves that the whole offerings of the levitical system are mentioned by name system was for an era when the priesthood of Aaron (40:39, 42:13, 43:27; 45:17; 46:20); and provision is was not as yet abolished. made for sprinkling the blood of the sin offering upon Furthermore, special instructions are given in this the corners of the altar, upon the posts of the house and vision regarding “the prince.” Now it was only after the court in order to cleanse them (43:20; 45:18, 19). In a return from Babylon that Israel was subject to a “prince,” word the sacrifices are the levitical sacrifices, and they as Zerubbabel in the days of Ezra, and the Asmonasan are expressly declared to be for the identical purposes princes at a later day. thereof. Hence it is impossible to locate this temple, as Finally, this vision contains instructions for the an actual structure (apart from the spiritual signification reallotment of the land, corresponding to the instructions thereof), in any other era than that of the law. given Moses and Joshua at the first occupation thereof.

CHAPTER 12 75 This provision embraces the whole twelve tribes of were like those promised through Moses, conditional Israel. For it should be noted that in the land of their upon their faithfulness and obedience; and, since they captivity Israel and Judah were commingled; and from were not obedient, the blessings were forfeited. So we are that time onward the distinction between the ten tribes left in uncertainty as to what, if anything, resulted from and the two no longer exists. Thus Ezekiel was sent to this revelation to Ezekiel. But as regards the purpose for “the children of Israel,” to “the house of Israel,” and as which it was given, we think there is no uncertainty at in several passages to “all the house of Israel” (11: 15; all. 20:40 & c ) . Likewise Daniel confessed for “all Israel” Of course this vision, like all visions and prophecies and prayed for his “people Israel” (9:11, 20) ; and those of God, has a spiritual fulfillment in Christ; and this is who returned with Ezra were “all Israel” (Ezra 2:70; 8:25; very apparent, we think, from chapter 47. 9:1 etc.). And this continued to New Testament times, That chapter contains the vision of the life-giving when Peter makes his proclamation at Pentecost to “all waters, which the prophet saw issuing out from the the house of Israel” (Ac. 2: 36); Paul speaks to Herod temple, a shallow stream at first, but increasing to a Agrippa of “our twelve tribes” (Ac. 26:7) ; and James mighty river — “waters to swim in, a river that could writes to “the twelve tribes scattered abroad” (Jam. 1:1). not be passed over” (v.5). This effectually disposes of all speculations regarding As with respect to Zechariah’s prophecy concerning “the lost ten tribes,” and particularly of the delusion of the “living waters” (Zech. 14:8), referred to in a former AngloIsraelism. chapter, so with respect to this vision of Ezekiel, we confidently submit that the fulfillment thereof is in the Was The Pattern Shown Ezekiel Followed? living waters of the gospel; which began, on the day of So far as we are aware there is no evidence now Pentecost, to flow out from the Temple at Jerusalem. Our available as to the plan of the temple built in the days Lord uses the expression “rivers of living water,” in John of Ezra. Herod the Great had so transformed it in the 7:38; and the meaning of the expression is given in the days of Christ, though without interrupting the regular next verse: “But this spake He of the Spirit, which they services and sacrifices, as to destroy all trace of the that believe on Him should receive.” This explanation original design. That question, however, which we controls the passage we are considering. This will be cannot now answer, does not affect the question of the apparent from what follows purpose for which the pattern was revealed to Ezekiel. Where Did The Spirit Descend At Pentecost? It should be noted that everything in connection with the return of the people of Israel out of Babylon For the purpose of a better understanding of the was purely voluntary. Only those returned to Jerusalem foregoing prophetic vision of Ezekiel, and because, “whose spirit God had raised to go up to build the house moreover, the events of the day of Pentecost, recorded of the Lord which is in Jerusalem” (Ezra 1:5). They were in Acts 2, are of the greatest significance, it is a matter not taken out of Babylon as out of Egypt in a body and of much interest to ascertain just where, in the city of by strength of hand. But we know that they brought with Jerusalem, the disciples were assembled at the moment them the holy vessels, and we know that they had, and when the Holy Spirit came upon them. could have followed, the pattern shown in the mount to Some may wonder that there should be any question Ezekiel. For God had commanded the prophet to show as to that, seeing it seems to be generally agreed that the it to them, and He gave him also this charge: “Thou gathering place of the disciples was the “upper room”. son of man, show the house to the house of Israel, that Indeed it is often positively asserted, as if it were a they may be ashamed of their iniquities; and let them recorded fact, that the upper room was “the birthplace measure the pattern. And if they be ashamed of all they of the Church”. But the truth is that the record affords have done, show them the form of the house, and the no warrant at all for the idea that the disciples were fashion thereof, and the goings out thereof and the gathered in an upper room when the Holy Spirit came comings in thereof and all the forms thereof, and all the upon them, or that the upper room mentioned in Acts ordinances thereof and all the forms thereof, and all the 1:13 was ever their assembling place during the ten days laws thereof; and write it in their sight, that they may of their tarrying in Jerusalem, in obedience to the Lord’s keep the whole form thereof, and all the ordinances command, while waiting for “the Promise of the Father.” thereof, and do them” (43:10, 11). All that is said concerning the “upper room” is, The blessings promised to Israel through Ezekiel that the apostles, after witnessing the Lord’s ascension

76 CHAPTER 12 from Mount Olivet, returned to Jerusalem and went to of Acts is a continuation, written by the same hand. an upper room, where Peter, James, John and the other Luke records the Lord’s commandment to His of the eleven apostles were lodging. Acts 1:13. What disciples to tarry in the city of Jerusalem until they should appears from the record, and all that appears, is that be endued with power from on high, Luke 24:49. The those Galileans, during their stay in Jerusalem, had their brief record of this verse does not state whether or not lodgings in an “upper room”. There is no suggestion at the Lord designated any particular place in Jerusalem all that the sleeping quarters of those eleven men was where they were to await the promised enduement; but also the meeting place of the one hundred and twenty the further record given in verses 52, 53 of what they disciples of Christ who were in Jerusalem at that time. did in obedience to the Lord’s commands, supplies this Still less reason is there for supposing that the morning information. For we read that “they worshipped Him of the great Feast-day would have found them gathered and returned to Jerusalem with great joy, and were in such a place. continually in the Temple praising and blessing God” (Luke 24:52, 53). The Temple The Place This passage definitely declares that the Temple There was, in fact, but one place in the city of was the place where they assembled for the purpose of Jerusalem where devout Jews, of whatever sect, would waiting upon God in worship and prayer; and it declares have congregated on that morning; and there was but furthermore that they were there “continually”. Hence one place where the events recorded in Acts 2 could we need nothing further to tell us just where they were possibly have transpired. That place is the Temple. But it assembled whenever we read of their being gathered is not upon inference alone that we base our conclusion during that period, “in one place”. We have the emphasis ; for, after a careful examination of the inspired records, of the word “continually”, which leaves no room for the we venture to say that they contain positive proof that it supposition that during the ten days following, they was in the Temple that the Holy Spirit came “suddenly” were assembled as a company in any place other than upon the company of the disciples of the Lord Jesus the Temple. This passage alone seems to make it clear Christ, and that from the Temple the proclamation of that the Lord had told them to wait in the Temple for God’s Good News began to go forth to all the world. the promised enduement. And we shall seek to show that it was the outflow of the When, moreover, we bear in mind the fact (which Gospel — “all the words of this life” (Acts 5:20)— that appears both from the Scriptures and from other was prefigured by the vision of “living waters” issuing contemporary records) that the Temple, with its vast from the Temple. corridors or “porches”, was the regular gathering place Surely it is befitting that so it should have been. of all the various parties and sects of Jews, however For it is in accordance with all that has been revealed antagonistic the one to the other, it will be easy to realize to us of the dispensational dealings of God, and of the that the Temple is just the place — both because of its connection between the Old Covenant and the New, hallowed associations, and also because of its many that the first manifestation of the Holy Spirit’s personal convenient meeting places — where the disciples would Presence should have been in the Temple; that the naturally congregate. Edersheim says that the vast Temple beginning of the building of the spiritual House should area was capable of containing a concourse of 210,000 have been on the site of the material House. Indeed people; and he mentions also that the colonnades in the same reasons which required that the preaching Solomon’s Porch formed many gathering places for the of forgiveness in the Name of the Risen Christ should various sects, schools and congregations of the people. begin “at Jerusalem”, Luke 24:47, would seem to require In commenting on John 7 this trustworthy authority also that it should begin at the Temple. Into this aspect says that the gathering places in Solomon’s Porch “ had of the matter we propose to look a little later; but first we benches in them; and from the liberty of speaking and would ascertain whether the inspired record gives any teaching in Israel, Jesus might here address the people definite indications as to the place where the wonderful in the very face of His enemies”. It was, moreover, and events of Pentecost occurred. this is an important item of evidence, in Solomon’s Porch that the concourse of Jews gathered which Peter “Continually In The Temple” addressed in Acts 3. (See verse 11). Hence there can be The first Scripture that bears on the matter is the little doubt that one of the assembling places to which concluding portion of Luke’s Gospel whereof the book Edersheim refers was the “house” where the disciples

CHAPTER 12 77 were “sitting” when the Holy Spirit came upon them. the Temple. Similar words found at the end of chapter When Luke takes up, in the book of Acts, the thread 2 lend emphasis to this; for we find there the statement of the narrative he dropped at the end of his Gospel, he that, after about three thousand souls had been “added” says (speaking of the apostles) that “These all continued to them, they still continued with one accord in the (lit. were continuing) with one accord in prayer and Temple (Verse 46). This shows that what they had been supplication with the women, and Mary the mother doing as a small company they “continued” to do, still of Jesus, and with His brethren.” (Acts 1:14). We have “with one accord,” as an exceedingly large and growing here in substance a repetition of what is recorded in company. It shows further that the place where they the last verse of Luke’s Gospel, namely that, during the were gathered when the Holy Spirit came upon them ten days following the Lord’s ascension, His disciples must have been of such ample dimensions as to admit of were “continually” together waiting upon God (they three thousand more being “added” to them; and it need “continued with one accord in prayer and supplication”). hardly be said that the Temple was the only building The record in Acts omits mention of the place where in Jerusalem open to the public, where this would have they so continued; but that information was not needed, been possible. seeing it had already been definitely stated in Luke 24:52, By having before our eyes the several statements of 53. But the evangelist adds the interesting fact that the Scripture that bear upon the matter we are examining it women, and Mary the mother of the Lord, and His will be seen, we think, that there is no room for doubt brethren, were with them. All this, be it remembered, about it. These are the statements Luke 24:52, 53. “And was done by the Lord’s express instructions. They were they worshipped Him, and returned to Jerusalem with of course praying for the promised enduement from on great joy, and were continually in the Temple, praising high (Luke 11:13). and blessing God.” Acts 1:11. “All these were continuing The next verse (Acts 1:15), states that “in those days with one accord in prayer and supplication, with the (of waiting upon God in the Temple) Peter stood up in women, and Mary the mother of Jesus, and with His the midst of the disciples and said (the number of names brethren.” together were about an hundred and twenty) “, — and This must needs have been in the Temple, since it then follows the account of the choosing of Matthias is impossible that they should have been “continually as an apostle and witness of Christ’s resurrection in in the Temple” and at the same time should have been the place of Judas. This doubtless occurred in their “continuing with one accord” in another place. Acts 2:1. accustomed gathering place in the Temple, since they “And when the day of Pentecost was fully come, they were “continually” there during those days of waiting were all with one accord in one place.” Acts 2:46. “And for enduement from on high. they, continuing daily with one accord in the Temple.” In passing we would note how unlikely it is that the These passages reiterate that the disciples continued, disciples, to the number of one hundred and twenty, during all the period in question, in one place; and should (or could) be using as their place of gathering the first and last passages quoted state that the place was the “upper room” which served the apostles for sleeping the Temple. quarters. From the last passage it plainly appears that, after Pentecost, they still made it a practice to meet “daily The Day Of Pentecost in the Temple”, the wording being such as to show that Thus the day of Pentecost came; and the occurrence this was not a new custom from that date, but was the of the great Feast-day would furnish an additional reason “continuing” of what had been their custom since the why they should be found assembled in the Temple. Lord’s ascension into heaven. The services the offering of the morning sacrifice The Service Of The Feast Of Pentecost and incense, with the accompanying prayers (in which they would undoubtedly have taken part) — began Additional light upon our subject is afforded by at Bunrise. This service being concluded, they would Acts 2:1, when heed is given to the literal meaning of naturally be “sitting” in their customary place; and then that verse. As rendered in our Authorized Version it it was that “suddenly” out of heaven came that sound reads “And when the day of Pentecost was fully come.” “as of a rushing, mighty wind.” The words “they were all The word translated by the three English words “was with one accord in one place” (compare 1:14) indicate fully come” (which rendering manifestly does not give that they were in their customary gathering place in the true sense, since a day cannot be more “fully come”

78 CHAPTER 12 after it has actually come), means literally “was being as of a mighty wind was heard by the entire city. That accomplished.” In Bagster interlinear translation the being so, your interpretation as to the place falls in with reading is: “And during the accomplishing of the day tremendous naturalness to me. The devout Jews would, of Pentecost, they were all with one accord in the same at the hearing of some supernatural sound, rush to the place.” Temple.” In this connection the force of the words of What is seemingly implied is that they were, as Acts 2:2 should be specially noted: “And suddenly there we should expect, in the Temple, for the purpose of came a sound from heaven as of a rushing mighty wind taking part in the appointed services of the great feast (or Breath) and it filled all the house where they were day. During an intermission in those ceremonies they sitting.” would naturally be “sitting” together in their customary It is important to note that in those days, and for meeting-place within the temple area. What seems to a considerable period thereafter, the disciples were in be impressed upon us by this verse is that, during the “favor with all the people” (Acts 2:48); and hence they accomplishing of the various ceremonies of the day of were permitted to enjoy, in common with all Jewish Pentecost, the disciples were not dispersed and mingled sects and parties, the privileges of assembling for the with the great crowds of worshippers, but kept together, usual purposes, and as a distinct company or sect, in the and were with one accord in one place — not scattered Temple. It should also be specially noted that no pious about. It can hardly be doubted, therefore, that at the Jews would be anywhere but in the Temple on that day. moment the Spirit descended upon them they were all (See Acts 20:16). in one and the same place somewhere within the large We conclude, therefore, that the material House of area of the Temple, presumably in Solomon’s Porch. God served as the womb for the spiritual House, and Concerning the verse we are now considering (Acts that from it the Church was to come forth, and soon did 2:1), Dr. G. Campbell Morgan, in a letter to the author, come forth. For a little while the two were identified, said: “Personally, I believe that the statement that the day as the true spiritual “Israel of God” was, for awhile, of Pentecost ‘was being fulfilled’ means far more than identified with “Israel after the flesh” — the spiritual that they were observing its ritual. I am convinced that seed of Abraham with his natural seed. And this is in the meaning of Luke here is that all that was signified by keeping with the revealed ways of God. that feast was finding its historic fulfillment.” The letter from Dr. Morgan, from which several With the aid of this comment we can see a great quotations have been given above, was written in wealth of meaning in these few words of Scripture. reply to one from the author, in which he submitted The coming of the Holy Spirit took place some little this interpretation of Acts II, and asked Dr. Morgan’s time before nine in the morning (see verse 15), just long opinion thereon. Dr. Morgan stated in reply that the enough for it to be “noised abroad” (2:6), and for an interpretation was new to him; and he went on to say: enormous crowd to congregate. There would be ample “I have not the slightest hesitation in saying that time for this between the morning services and nine you are absolutely correct. Here is an illustration of o’clock. how those of us who desire and attempt to be the most On reading attentively the record in verses 1-14 it careful in our study, are in danger of taking things too will be seen that the events there narrated happened all much for granted. I certainly have proceeded on the in one and the same locality; for there is no change of assumption that the ‘one place’ of Acts II was the ‘upper location. Wherever the disciples were when they began room’ of Acts I. It is as plain as a thing can be that I to speak in other (vireos-different) tongues or languages, have been wrong; and I am very grateful to have it thus and where the astonished multitude assembled and pointed out.” listened to the first Gospel address ever preached “with The Source Of The Living Waters the Holy Ghost come down from heaven”, that was the very same place where the Holy Spirit came upon them. It is evident that the matter into which we have been Concerning the words of verse 6, “Now when this inquiring has a direct relation to certain prophecies, was noised abroad,” Dr. Morgan, in the letter already such as Ezekiel 47, referred to above, where the prophet quoted, says that this is not to be taken as meaning that describes his vision of the healing and life giving waters a rumor of the marvellous event was spread abroad; issuing from out of the Temple. It was explained to the for the verb rendered “noised broad” in the A. V. “is prophet, as we have already noted, that the waters which never used in the sense of a rumor. I believe the sound he saw were to go down into the desert (which suggests

CHAPTER 12 79 barren Israel), and to go into the sea (which symbolizes dealings and the orderly working out of His great plan. the nations), whose waters should be healed; and the Everything pertaining to the old dispensation centered description continues,— in the Temple. Therefore, it was fitting that the new “And it shall come to pass that everything that liveth dispensation should start at that place, and move out which moveth, whithersoever the rivers shall come, thence into the world which it was to overspread. shall live; and there shall be a very great multitude of The phrase “words of this life” is very significant; fish, because these waters shall come thither; for they and it is moreover, an aid to the right understanding of shall be healed. And everything shall live whither the the passage; for it serves to elucidate the meaning of the river cometh” (Ezek. 47:9). expression “living waters” in the prophecies. It is easy to see in this passage the familiar scriptural And, finally, the Scripture tells us that, not figures of the Gospel, and its life-giving and healing withstanding the strong opposition of the authorities, ministry. So we note with interest that the Temple — the disciples ceased not daily, in the temple and in every the House of God — was to be the source of the stream house, to teach and preach Jesus Christ. (Acts 5.40-42). of living waters. Living Waters Flowing From The House Of God Therefore, we cannot fail to see in this prophetic vision a spiritual foretelling of the issuing forth of the For some time after Pentecost the church continued Gospel for all mankind from God’s appointed center, at Jerusalem, and seems to have been tolerated, in which broadly was Israel, and more definitely Jerusalem, accordance with the advice of Gamaliel (Acts 5:33-40) and still more definitely the Temple. Other portions of until the time of the stoning of Stephen, after which Ezekiel’s prophecy have clearly a spiritual fulfillment in period the gospel stream spread throughout Judea and this dispensation of the Holy Spirit, as we have sought Samaria (Acts 8:1), the church at Jerusalem, the spiritual to show. house of God, being thus far its source. A little later we In this connection we would call attention also to the find another “church” of God at Antioch; for it is written prophecy of Joel. Inasmuch as the Apostle Peter quoted that Barnabas sought Saul at Tarsus, and brought him from the second chapter of Joel, as having its fulfillment unto Antioch, and that for “a whole year they assembled in the coming of the Holy Spirit, and in those miraculous themselves with the church, and taught much people” events whereby His presence was manifested, it is (Acts 11:25, 26). Here again in “the church” in Antioch significant that, in chapter 3, of Joel’s prophecy, there is we find the Holy Spirit in full charge; and after a year the promise that “all of the rivers of Judah will flow wth of teaching inside the House, we see the living waters waters, and a fountain shall come forth of the House of flowing out, and producing the results intended in the the Lord”. (3:18). We believe that those who are spiritual purposes of God. For we read at Acts 13:1, 2, concerning will be able to see in this verse and its context much “the church that was at Antioch”, that “as they ministered that is applicable to this present dispensation, though it to the Lord and fasted, the Holy Ghost said, Separate may be that the complete fulfillment of this passage, and Me Barnabas and Saul for the work whereunto I have also of that quoted by Peter from chapter 2, awaits the called them.” And thus, from the House of God, and in coming again of the Lord from heaven. the power of the Spirit of God, the stream of the Gospel flowed out in a new direction, and extended farther than it had yet gone. Go Speak In The Temple All The Words Of This Still later on the gospel was carried into Europe and Life” it came to Thessalonica — not in word only, but also in Further, we have the very significant record of Acts power, and in the Holy Ghost, and in much assurance 5:17-25, which tells us that when the Apostles were (1 Thess. 1:5). The result was “the church of the released by the angel of the Lord from the prison into Thessalonian’s in God the Father, and in the Lord Jesus which the religious leaders had put them, the angel Christ” (1:1). And this is declared to be an “example” or bade them, “Go, stand and speak in the Temple, to the pattern for other churches, for the express reason, as the people all the words of this life.” (v. 20). This makes apostle writes to them that, “From clear, for reasons which we should seek to discern, that <you sounded out the Word of the Lord, not only it was in the purpose of God that the gospel stream — in Macedonia and Achaia, but also in every place your “the words of this life” — should begin their flow in faith to God-ward is spread abroad.” (1:8). the Temple. In this we can see the continuity of God’s

80 A Great Difference

CHAPTER 13 Him, betrayed Him, and compassed His death. 1Needless to say, this unparalleled crime brought Our study brings into view a great difference about an entirely different situation from that which between the Temple — God’s dwelling place in the old had previously existed respecting the relationship dispensation, and the Church — His dwelling place between God and that people. Not that God was taken in the new. In the case of the Temple, sacrifices were by surprise, and therefore constrained to re-shape His brought to it, blood flowed in it, and incense (worship) plans; for all had been foreseen; and all that happened ascended from it. But no healing waters flowed from was in strict accordance with the determinate counsel it. Hence what Ezekiel saw, and what was revealed also and foreknowledge of God, and for the furtherance of to Joel and to Zechariah, living waters going out from the eternal purpose, which He had purposed in Christ Jerusalem (Joel 3:18; Zech. 14:8), was some-thing quite Jesus our Lord. new, and to which the Temple and its ritual presented As to this there is no disagreement amongst those no analogy. who hold the fundamentals of the Christian faith; and Therefore, one of the chief lessons to be learned I think it is also generally agreed that, with the first from the Scriptures we have been considering is that the coming of Christ, and with His death, resurrection and “Spiritual House” of this era should be specially marked ascension, and the coming of the Holy Spirit, the era by being the source of a freely flowing stream of living began which had been foretold by the prophets, the era waters, carrying life and health into all the regions round when God would have another “people”; when He would about. And where this mark is lacking, even when the say to them which were not His people, “Thou art My form of the House is quite correct, the explanation will people”; and they should say, “Thou art My God” (Hos. doubtless be found in the conditions inside the House. 2:23). Indeed, the apostle Paul cites this very prophecy of Hosea and expounds it as referring to the people God CHAPTER XIII is noiv calling to Himself out of all nations through the gospel; not from out “of the Jews only, but also of the What The N. T. Teaches As To Future Mercy For Gentiles” (Rom. 9:24-26). And this quotation is from The Jews the passage in which Paul explains who the true “Israel” Before turning to the New Testament for the purpose is, to whom the promises were made; and in which, after of considering certain passages that throw light upon stating in the plainest of words that “They are not all our subject, we would remind the reader of the need Israel which are of Israel” (v. 9), he shows that, in fact, of giving particular attention to what is written on that but a few — “a remnant” (v. 27) —of the naturally born subject in the N. T. Scriptures. Chief among the reasons Israelites, were embraced in the true “Israel,” and that for this need is the fact that the prophecies of the Old the full number of the people of God was to be made up Testament are occupied principally with the coming of of the saved from among the Gentiles. the Messiah, the promised and long expected Son of This is what Hosea and other prophets had foretold, David, for the redemption of His people, “as He spake though God purposely enveloped the meaning of their by the mouth of His holy prophets, which have been prophecies and his full purposes for the Gentiles, in since the world began” (Lu. 1:70). Those prophecies did “mystery,” which mystery is now fully explained (Eph. not, except in a few instances, look beyond the events of 3:1-6). this present era of the Holy Spirit. Evidently then, as regards the purposes of God In accordance with what had been predicted by concerning the Jewish people after their rejection of the prophets of Israel, “when the fulness of the time that One through whom their promised redemption was come” — for the fulfillment of their prophecies was to come, we must needs look to what is revealed in — “God sent forth His Son . . . to redeem them that the New Testament; for there is where the Spirit of God were under the law” (Gal. 4:4, 5). But they had been has revealed “the fellowship of the mystery” taught by their “blind leaders” to look for a physical and (Eph. 3:9), that is, the union of Jews and Gentiles to political redemption, instead of a spiritual redemption form the true Israel. from the dominion of sin and death, which was what Let us recall, moreover, that the covenant relations their prophets had foretold. Consequently when the between God and “Israel after the flesh” were ended, Divine Redeemer “came to His own [creation] His own even as had been foretold by their own prophets, [people] received Him not” (John 1:11) ; but rejected beginning with Moses and Joshua (Deut. 4:26; 6:14, 15,

CHAPTER 13 81 8:20; Josh. 23:15, 16) ; the old covenant was dissolved Gentiles were in the eternal purpose of God, destined and “ready to vanish away”; every vestige of it was to be “joint-heirs” (with natural Israelites), “and a jointshortly to be obliterated; and therefore, of necessity, all body, and joint-partakers of His promise ‘in Christ, by promises based upon that covenant, had there been any means of the gospel” (literal rendering of Eph. 3:6). And as yet unfulfilled, fell to the ground. But beside all that, what is particularly pertinent to our present inquiry is God has now brought clearly to light, as we have seen, the previously hidden, “but now” clearly revealed, fact, what He had but dimly revealed in times past, that the that the true “Israel of God” (Gal. 6:16), the true “seed of name ISRAEL belongs properly to His new-covenant Abraham” who are the heirs of all the promises of God people. (Gal. 3:7, 29; 2 Cor. 1:20) are a body composed of all Therefore, it is not enough, for the settling of the those— whether by nature they were Jews or Gentiles question of God’s future purposes for the Jews, that — who are “of the faith of Abraham; who is the father of prophecies concerning Israel be found which apparently us all” (Rom. 4:16). have not yet been fulfilled; for we must needs conclude, Because of this “mystery of Christ” (Eph. 3:4) which as to all such prophecies — unless the contrary plainly Paul was specially commissioned to explain, it is most appears — that they pertain to the true “Israel of God,” needful that we, in attempting the interpretation of and that their fulfillment is in the realm of things 0. T. prophecies concerning Israel, Zion, Jerusalem, spiritual and unseen. etc., should take pains to ascertain whether it was the What then does the New Testament say as to the earthly and natural people (or locality) the prophet reconstitution hereafter of the Jewish nation; as to the had in view, or the heavenly and spiritual counterpart re-occupation by that nation of the land of Canaan; as thereof. Happily it is generally possible, in the light of to its exaltation to the place of world-supremacy and the explanations given in the New Testament, to do this headship over other nations; as to the re-building of the with some degree of certainty. temple and the re-institution of bloody sacrifices &c. ? Moreover, it will be found that, when we have set aside Not one word. first, all the 0. T. prophecies and promises concerning This silence is itself sufficient to dispose of the Israel that have been already fulfilled, second, all that question before us; but there is much more than that were conditional in character and hence have become to be learned from the New Testament; for there are null and void for failure by the Jews to perform the statements in it which make it utterly impossible that conditions on which they were based, and third, those there should be any such future in store for the Jewish that belong to “the Israel of God,” there remains for nation. Some of those New Testament statements have the natural Israel no promise of blessing except “the been quoted in the preceding portion of this volume, common salvation” (Jude 3) which is proclaimed by the and others will be cited hereafter. gospel of Christ, and which God bestows freely upon all Again it is particularly to be observed that, in — Jews and Gentiles — who fulfil the simple conditions “the manifold wisdom of God,” and because of His of “repentance toward God and faith toward our Lord foreknowledge of the rejection of the Messiah by His Jesus Christ” (Acts 20:21). nominal people, He saw fit to conceal for a time, in Further, before taking up the passages of the New the form of “mystery” (Eph. 3:1-12) and “allegory” Testament that are relevant to our subject, we would (Gal. 4:22-26), the fact that the things historical and recall to the reader’s mind what is said in chapter II prophetic pertaining to “Israel after the flesh” were of this volume regarding what is commonly called the but the temporal foreshadowings (Heb. 10:1) of things “literal” interpretation of the prophecies. eternal and spiritual; which mystery therefore “in other What we specially wish the reader to understand is ages was not made known unto the sons of men, as it that the literal interpretation of a prophecy may require is now revealed unto His holy apostles and prophets by it to be understood in the spiritual sense. For, as regards the Spirit” (Eph. 3:5). Israel, Zion, Jerusalem, the Land of Promise, &c. the That “mystery” (which is not a mystery any spiritual and heavenly thing so designated is the real longer) comprised several elements, whereof the most thing and is often (as the N. T. abundantly proves) what prominent (and the hardest for the Jewish mind to grasp) was literally intended. In Scripture the contrast is not was the place which believing Gentiles were to have in between the literal and the spiritual, but between the “the commonwealth of Israel,” and the share that was to natural and the spiritual; as it is written: “Howbeit that be theirs in “the covenants of promise” (Eph. 2:12) that was not first which is spiritual, but that which is natural;

82 CHAPTER 13 and afterward that which is status of the scattered people; or that it will take place spiritual. The first man is of the earth, earthy; the in a yet future era. Strictly speaking, the word “until” second man is the Lord from heaven” (1 Cor. 15:46, 47). gives not the slightest indication as to what will take These words reveal the rule or principle of God’s order place when the period which the passage limits shall of procedure in the working out of His great purpose. have run its course. What that word declares, and all it Accordingly there is first the natural humanity and declares, is that throughout “the times of the Gentiles” afterward the spiritual humanity; first the natural birth Jerusalem will be trodden down of the Gentiles, and and afterward the spiritual birth; first the natural or that the spiritual blindness, which has been laid as a earthly Israel, Zion, temple, priesthood, sacrifices &c, punishment upon the greater part of the natural Israel, and afterward their spiritual and heavenly counterparts. will persist until the fulness of the Gentiles be come into If therefore, there were nothing but this passage to the fold of Christ. guide us, it would be safe to conclude, in the absence But before inquiring what room is left by these of an express statement of Scripture to the contrary, Scriptures for a possible season of special mercy to that there is to be no reversal of God’s settled order those of Jewish descent, let us take note of the purpose of procedure, no going back from the spiritual to the for which they were apparently written. natural. Hence there can be no return hereafter to the What has chiefly impressed the writer when natural Israel, the earthly Jerusalem and the earthly meditating upon the above Scriptures is that they temple, with its smoking altar, its Aaronic priesthood constitute (and were specially designed to that end) a and its animal sacrifices. twofold testimony to the authenticity of the Scriptures, a It will probably be agreed by all Bible teachers that testimony which has this remarkable character, namely, there is no prediction in the New Testament of a national that it was to be before the eyes of every generation of restoration of the Jewish people; and we believe it has men throughout the entire Christian era. been already shown in these pages that the testimony Here are two distinct predictions, one concerning of the New Testament excludes the possibility of such the City of Jerusalem, the other concerning the Jewish a thing. Further proof to the same effect will be found people; predictions of such sort that, had they been the below. But it is thought by some that there is a hint of the utterances of men, would long since have failed. They national restoration of Israel in the following Scriptures: are, moreover, predictions that have required for their 1. The Lord Jesus Christ, in warning His disciples of age-long fulfillment two continuing miracles; first, that the then approaching doom of Jerusalem and the Jewish Jerusalem should be preserved from destruction and nation, said: yet should be trodden down of the Gentiles throughout “And they shall fall by the edge of the sword, and the entire era; and second, that the Jewish race should shall be led away captive into all nations; and Jerusalem be preserved and be everywhere recognizable — not shall be trodden down of the Gentiles until the times of amalgamated with other races — though scattered the Gentiles be fulfilled” (Lu. 21:24). throughout the world and commingled with other 2. The apostle Paul, in dealing with the very question peoples for centuries of time. we are now considering, namely, “Hath God cast away To all who reflect upon these truly miraculous facts His people?” (Rom. 11:1), says: and are willing to allow to them their proper probative “For I would not, brethren, that ye should be value, it will be evident, and apart from all other proofs, ignorant of this mystery, lest ye should be wise in that the New Testament is indeed of Divine Authorship. your own conceits; that blindness in part is happened For truly, these are stupendous miracles; and moreover, to Israel until the fulness of the Gentiles be come in’” they are unique among the miracles of the Bible in that (Rom. 11:25) they have the character of continuance. Every successive The argument of those who cite the above passages generation has witnessed the remarkable fact that in support of the doctrine of a national future for the Jerusalem, though bereft of its proper inhabitants, has Jews is, that the word “until” implies a change of some not shared the fate of other cities of antiquity—Babylon, sort at the expiration of the period indicated, and they Nineveh, Tyre and Sidon; and has witnessed also the jump to the conclusion that the implied change is that companion fact that the Jewish people, in defiance of which their doctrine calls for. But obviously, even if a all natural law and contrary to all human experience, change of some sort is implied by the word “until,” it by has not been absorbed into other races or exterminated no means follows that the change will be in the national by the fierce persecutions they have suffered, but have

CHAPTER 13 83 maintained their racial identity and have even thriven upon the Jews as a nation, will be removed, or at least and multiplied during the nineteen hundred years of abated, so that the gospel message will have a far greater their dispersion throughout the world. effect among them than during the time the vail was Surely the Book that foretold such unlikely upon their hearts, and that many of them may be saved. happenings concerning a people and their dearly Paul’s heart’s desire and prayer to God for Israel was cherished city, sundered apart the one from the other, “that they might be saved”; and it is reasonable to assume must be divinely inspired; and in this may be clearly that, in so praying, he was “praying in the Holy Ghost.” seen the purpose of the above quoted passages. But This lends support to the expectation that there will yet regardless of this purpose, it is plain that, in neither be a mighty working of the Spirit and the word of God passage, is there so much as a hint to the effect that amongst the Jewish, people, something analogous to there is to be, at the termination of the times of the “the latter rain” — in which, of course, Gentiles too will Gentiles, a “dispensation” in which the Jewish nation is participate. to be revived and reestablished in the land of Canaan; in It is apparent upon an attentive perusal of Romans which Jerusalem is to become the political head and the IX-XI that the subject of a national restoration for the religious center of a densely populated and completely Jews is not in contemplation at all. What occupies the pacified world; and in which the temple is to be rebuilt, apostle’s mind is the distressing “mystery” (11:25) of its priesthood and animal sacrifices restored, &c, &c, as Israel’s failure to recognize the promised Messiah when currently taught. He came to them, and to receive the salvation He offered It cannot be too strongly insisted or too firmly them. The salvation of God, foretold by the prophets maintained that the doctrine of a coming millennial age and now proclaimed by the gospel (1 Pet. 1:912), is what of Jewish supremacy on earth, an age in which nations Israel as a nation had “not obtained,” though they had of men are to be saved with a salvation different in kind been seeking for it (Rom. 11:7); for truly they had been from, and distinctly inferior to, gospel salvation, is a eagerly looking for what their expected Messiah was to thoroughly unscriptural and anti-scriptural doctrine. It bring them and do for them, though all but a very small cannot be too strongly insisted or too firmly maintained remnant were wholly mistaken as to the nature of the that there is no going backward in the works of God; that salvation foretold by the prophets (See Chapter XVI He does not build again the things He has destroyed; herein). that there is no salvation for Jew or Gentile other than Incidentally it may be well to point out that gospel-salvation; that there is no day of salvation for any the chief item or feature of God’s salvation is “the part of the human race except this present day of gospel righteousness of God,” “which is, by faith of Jesus Christ, mercy for all; that there is no “Israel” in God’s purpose upon all them that believe; for there is no difference” but “the Israel of God,” and no “Zion” but that heavenly (Rom. 3:22); and this is the chief feature of the Kingdom mount to which we “are come”; and finally, that the of God, as defined in Chap. 14:17; for the Kingdom of temporary shadows of the old covenant — the temple, God is salvation, and that Kingdom is what Israel as a altar, priesthood, sacrifices and ordinances — have now people had ever been seeking for (though they utterly been abolished completely and forever. The current misunderstood the nature of it) and which the elect doctrine as to the conditions of things in the world remnant in Paul’s day had already “obtained.” during the millennium has no biblical foundation. It The Figure Of The Olive Tree is a hybrid; the product of a commingling of heathen superstition and corrupted Judaism. To this subject we At verse 14 of Chapter 11 Paul again refers to those of will come in our last chapter. his own flesh and again gives voice to his intense desire From the above it follows, that there is but one form that he “might save some of them.” And he goes on to the mercy of God to the Jewish people can possibly say: “For if the casting away of them be the reconciling assume. It must take the form of gospel-salvation; and of the world, what shall the receiving of them be but life hence it must come in this present “day of salvation,” or from the dead?” (v. 15). The words “receiving of them,” not come at all. following the words “the casting away of them,” indicate All this being understood, it yet remains that the that Paul was not without hope that numbers of Jews passage in Romans 11:25 leaves room for, even if it does might yet “be saved”; and then, in the verses that follow not imply, a time to come during this gospel era when (w. 17-24) he illustrates by the figure of the olive tree the supernatural blindness, imposed as a punishment what God’s salvation does for Jews and Gentiles alike,

84 CHAPTER 13 and how the true Israel is composed. dispensationalism seem to take for granted that it will be We do not attempt an exposition of those verses, the very end of the gospel era, the very last day of grace. it being necessary only to point out that the Israel of If that be indeed the sense, then either the blindness God’s eternal purpose is here represented by ah olive laid upon the Jewish people will never be removed, or tree, whereof the branches are holy because the root is else their deliverance from that spiritual blindness will holy (see Psalm 52:8) ; that the salvation of Gentiles is take place in a future era. But I cannot conceive that, represented as having the effect of grafting them if the apostle had intended to express either of those (who by nature were the branches of a wild olive meanings, he would have chosen the words of the text tree) into that “good olive tree,” thereby making them for that purpose. When he wished to indicate (as many fellow-partakers of the root (Christ) and the fatness (the times he did) the end of the day of salvation, he always Holy Spirit, commonly typified in Scripture by the oil did it by words of clear import ; whereas manifestly the derived from the olive) of that tree; and finally that the words, “until the fulness of the Gentiles be come in,” are unconverted Jews are represented as branches “broken most inappropriate for the purpose. off ” from the olive tree, in other words, as dead sticks Rather do they indicate a coming season, of longer fit only for the fire. Verse 20 tells us it was “because of or shorter duration, when gospel work among the unbelief they were broken off,” but evidently Paul did nations will have been substantially ended and the great not regard their state as hopeless; for he says that “they mass of those that have been ordained unto eternal life also, if they abide not still in unbelief, shall be grafted will have been reached and saved; leaving a few here in; for God is able to graft them in again” (v. 23). Paul and there to be gathered in, two or three berries in the is here speaking of the salvation — not merely of an top of the uppermost bough, four or five in the out most occasional individual, but — of the great mass of the branches (Isa. 17:6). people, represented by the branches broken off from the It may mean (and I think does mean) that, just olive tree. as there was at the beginning a short season that Thus, while the passage intimates, on the one hand, was distinctly Jewish (during which, however, some that there may come a time when the Jews as a whole Gentiles were saved), and then a much longer season will be much more receptive of the message of the gospel that has been distinctly Gentilish (although some Jews than they have been during the centuries past, it makes were saved during its course), so will there be at the end plain, on the other hand, that the only salvation for another period distinctively Jewish in character, during them is the same olive-tree salvation whereof Gentiles which, however, there will be some Gentiles brought (as well as Jews) who believe in Jesus Christ are made into the Kingdom. partakers, and that the condition of their being saved is In yet another passage, written to Gentile Christians, that “they continue not in unbelief.” (2 Cor. 3:12-18) Paul speaks of the spiritual blindness The words “And so all Israel shall be saved” (v. 26) that had fallen upon the great mass of the Jewish have been strangely misunderstood. They have been people. Referring to the Old Covenant, which was but taken to mean that all natural Jews are to be saved in a temporary, and comparing it with the New Covenant, coming dispensation. But they cannot possibly be made which abides forever, the apostle recalls the occasion to yield that meaning. The adverb “so” declares how (not when Moses put a vail over his face, thereby foreshowing when) “all Israel” shall be saved. It refers to the process that the children of Israel would be unable to see “the of grafting into the good olive tree branches from “a end of that (covenant) which is abolished.” And he wild olive tree” and branches broken off from the good adds: “But their minds were blinded; for until this day olive tree itself; and it declares that “so,” that is to say, remaineth the same vail untaken away in the reading of in that manner, and hence necessarily in this present the Old Covenant; which vail is done away (for them dispensation of the Holy Spirit, “all” the Israel of God who are) in Christ. But even unto this day, when Moses shall be saved. Instead therefore, of indicating a special is read, the vail is upon their heart” — blinding them (earthly) salvation for the Jews in a future dispensation, to the fact that the Mosaic covenant is come to an end the words, “And so all Israel shall be saved,” preclude all (and it is so even to this day, nineteen hundred years possibility of such a thing. later) —”Nevertheless when it (the heart) shall turn to the Lord, the vail shall be taken away.” Until The Fulness Of The Gentiles Be Come In This passage seems to imply, or at least it leaves room When will that be? The advocates of modern for, a coming time when the heart of natural Israelites

CHAPTER 14 85 will “turn to the Lord” on a scale not hitherto witnessed. “ The Hope Of The Gospel.” Christ’s Personal And this brings to mind the last words spoken by Moses Teaching to that people, in which, after warning them of what In a previous chapter it was pointed out, from the would befall them in the latter days because of their repeated utterances of the apostle Paul recorded in manifold sins and persistent disobedience, he said that the last six chapters of Acts, that “the hope of Israel” is nevertheless, if they would call to mind his words among identical with “the hope of the gospel,” which hope is, all the nations whither the Lord their God should have of course, the resurrection. We recall that to the Jews at driven them, and would “return unto the Lord” and Rome Paul said: “For this cause therefore have I called “obey His voice,” then He would turn their captivity and for you, to see you and to speak with you; because that have compassion on them (Deut. 30:1-3). for the hope of Israel I am bound with this chain” (Acts To the writer’s mind the foregoing is a far more 28:20). glorious and worthy fulfillment of the promises What he had preached as the hope of Israel is clearly of blessing to Israel, and a far more satisfactory stated in previous chapters of Acts. Thus, in chapter interpretation of the prophecies, than what are obtained 23:6 he had said, “Of the hope and resurrection of the by the imagining of a millennium of earthly bliss with a dead I am called in question” (see also 24:14, 15). And reconstituted Jewish nation at the head of God-fearing in replying to his accusers before Herod Agrippa he Gentiles, all satiated with material prosperity and said: “And now I stand and am judged for the hope of going up year by year to keep the feast of tabernacles at the promise made of God unto our fathers, unto which Jerusalem. our twelve tribes instantly (or intently) serving God day In concluding our remarks upon this part of our and night hope to come. For which hope’s sake, King subject, we would point out that, conditions being what Agrippa, I am accused of the Jews. Why should it be they are, the work of converting a multitude of Jews to thought a thing incredible with you that Christ might be only a matter of days. For the millions God should raise the dead?” (Acts. 26:6-8). And in of Jews now living, though scattered through all the the same address he solemnly affirmed that in all his nations of the world, are nevertheless in touch with one testimony, both to small and great, he had said “none another through various organizations and societies, other things than those which the prophets and Moses and are bound together by ties that have marvelously did say should come” (v. 22). resisted the tooth of time and all the destructive Thus the apostle proclaimed everywhere, both influences of the world. Moreover, they are all located by word of mouth and by letter, that there is but one at, or are in easy reach of, one or another of the centers hope for all mankind, a hope which indeed had been of Christian civilization; which means that they all have promised by the 0. T. Scriptures to Israel only, but which, ready access to the word of the gospel. And finally, the according to the now revealed “mystery of Christ,” is facilities for swift communication by train, airplane, preached to Gentiles equally with Jews. He taught that telegraph, wireless and radio, have been wonderfully just as there is but “one faith” for both Jew and Gentile, developed within a few decades past; and it is at least so likewise there is but “one hope of your calling” (Eph. possible that these may be what are represented by the 4:4), which “calling” (as Chapters IIII were written horses and chariots and litters and swift beasts seen in specially to show) embraces both Jews and Gentiles the vision of the prophet who, looking on the days just upon identically the same terms (Eph. 3:6). preceding the new heavens and the new earth, speaks This, however, was directly contrary to the doctrine first of those saved Israelites whom God would send of the scribes and rabbis. According to their carnal “unto the nations,” and who, says He, “shall declare My interpretation of the Scriptures the promises concerning glory among the Gentiles” (Isaiah 66:19) ; and then adds: “Israel,” which Paul applied to a spiritual people, were “And they (the Gentiles) shall bring all your brethren to have a material fulfillment; and “the hope of Israel,” for an offering unto the Lord out of all nations upon according to them, was the national restoration of the horses and in litters (marg. coaches) and upon mules, Jewish people. The difference between “the hope of and upon swift beasts, to My holy mountain Jerusalem, Israel,” as held and taught by them, and “the hope of saith the Lord, as the children of Israel bring an offering Israel” as preached by Paul, was so radical as to arouse in a clean vessel into the house of the Lord” (v. 20). against him their bitterest hatred, insomuch that they CHAPTER XIV denounced him to the civil authorities and plotted to

86 take his life.

CHAPTER 14 different thing from what the Jewish leaders supposed. For those who accept the teaching of Paul this should Another Hope be decisive of the question we are now examining. But In view of these facts, so clearly set forth in the we propose to go further than this, and to show that the Acts and Epistles, it is a matter of deep concern that doctrine of national restoration for the Jewish nation in our day there has been a revival (and that among at the beginning of the next dispensation, is directly evangelical groups of Christians) of the preaching of a contrary to the plain teaching of the New Testament as a distinct and different hope for the natural descendants whole. And if we can show this, then it must be contrary of Jacob. Thus the preaching of the one and only gospel, to the 0. T. also; since there can be no disagreement with its “one hope” for all mankind, the only gospel and between the two. the only hope preached or recognized by the apostles, The present writer received the doctrine of the has been so far set aside in our day as to make room for future restoration of “Israel after the flesh” as part of a the very same hope which the Jewish teachers held in system of teaching which he accepted in bulk because Paul’s day. And not only so, but our modern teachers of the soundness and excellent reputation of those who support this radically different “hope of Israel” by the sponsored it. But, having now learned to his sorrow very same process of carnalizing the O. T. prophecies and mortification that he has held and taught error of a and promises which Paul denounced and refuted in his serious kind, it is his duty thus to confess it, and also to day. It was for this cause that he suffered persecution and do what in him lies to establish the truth of the matter. imprisonment; for it is certain that, had Paul preached No Second Chance the same “hope of Israel” that is now commonly preached from orthodox platforms, and taught in In the first place then, we affirm with all possible orthodox periodicals, he would have been honored by emphasis that for those who now reject the offer of his fellow countrymen, rather than persecuted. God’s mercy in the gospel of His grace there is no second chance. This is the truth of God as revealed in Not In The New Testament every part of the New Testament. It applies to Jews and It is admitted by those who teach a distinct hope Gentiles alike; for there is absolutely “no difference” of for the Jewish nation apart from the “one hope” of the any sort, kind, or description. All are in precisely the gospel, that there is nothing in the N. T. to support that same condemnation; and likewise, to each and all, the doctrine. They admit that the N. T. will be searched in gospel of Christ offers precisely the same salvation, vain for any statement to the effect that, when the day with precisely the same eternal consequences for all of grace is ended and the Lord Jesus Christ is revealed who refuse it. “For,” says the apostle, “we have before from heaven in flaming fire, He will convert the whole proved both Jews and Gentiles that they are all under Jewish nation then on earth, and reestablish them in sin” (Rom. 3:9) and from that starting point of perfect Palestine. equality in guilt (“all the world guilty before God”) he This admission that the doctrine we are discussing proceeds to declare the one ground of pardon for all, is not found in the N. T. is fatal to it. For the prophecies “the redemption that is in Christ Jesus,” and the one concerning the second coming of Christ, recorded in condition upon which it is bestowed, “through faith in the Gospels, Epistles, and Revelation, are so full and His blood” (Rom. 3:23-25). detailed that, if the national restoration of the earthly Moreover, the apostle shows in this very passage that Israel were part of the program of the second advent, it the true meaning of God’s promise to Abraham was not would most certainly have been clearly set forth therein. that his natural seed should possess the land of Canaan, And beyond all doubt Paul would have mentioned it but that his spiritual seed (believing Jews and believing in the eleventh chapter of Romans, where he speaks Gentiles forming one family) should share with him distinctly of the future of Israel. Moreover, he would “the promise that he should be the heir of the world” surely have proclaimed it when put on trial as to his (Rom. 4:13-17; and cf. Rom. 8:17). And finally he shows teaching concerning this very matter, first before the that the promise was to be fulfilled in the resurrection Sanhedrim at Jerusalem, and then successively before of Jesus Christ from the dead (4:24, 25). Felix, Festus, and Agrippa. We have seen that on all According to the modern teaching we are now those four occasions the apostle maintained, and at the discussing, those who are saved through the gospel are peril of his life, that the “hope of Israel” was a radically forthwith incorporated into the church, which is the

CHAPTER 14 87 body of Christ, and these will be in the highest sphere who are by nature Gentiles will be excluded? Will the of blessing and glory hereafter; and those who reject coming “day” be one of mingled wrath and mercy? the Christ now, if Gentiles, will be lost finally and forever, former for all unbelievers who are Gentiles in the flesh, but if Jews, they will be converted in a body at some and the latter for unbelievers who are Jews in the flesh? time subsequent to the second coming of Christ. Now These questions truly are of great moment; and it must we are quite at a loss to perceive wherein this doctrine be that clear answers to them can be found in the New differs from that of “Russellism,” or “Millennial Dawn,” Testament Scriptures. excepting that the second chance which the former We shall seek them first in limits to the natural descendants of Jacob, is by the The Personal Teaching Of Christ latter extended to all mankind. Indeed we think the view of the Russellites would be easier to support from Matthew 18:2b-S0; 36-i3. This passage contains the the Scriptures than the other; seeing that it is at least parable of the Tares of the Field. Its teaching on the consistent with the principle that God is no respecter of subject of our inquiry is plain; for the meaning of the persons, and that all natural and national distinctions parable is explained by the Lord Himself. Its emphasis is have been forever abolished by the cross of Christ. upon what will happen at the end of the age. Two classes But to the entire doctrine of another chance, whether of people are now mingled together in the world, even as to all mankind, or to a select portion of the human race wheat and tares are mingled together in the same field. only, we oppose the plain and unimpeachable truth of That state of things is to continue “until the harvest,” and the Scriptures that, in “the day of God, Who will render “the harvest is the end of the age.” At that time there will to every man according to his deeds” (Rom. 2:5, 6) there be a complete separation of the tares and the wheat. The will be no salvation or mercy for any who reject God’s tares will be gathered together and bound in bundles to offer of pardon and life now. We affirm that, in that day, burn them. This will be done “first”; but the wheat will so far from there being any special salvation for the Jew, be gathered into the garner (v. 30). The tares include all God will visit “indignation and wrath, tribulation and who are not “the children of the kingdom,” that is to anguish, upon every soul of man that doeth evil, OF say, all who, whether Jews or Gentiles, have not been THE JEW FIRST, and also of the Gentile” (id. vv. 8, 9). regenerated by receiving “the good seed” of the gospel. We affirm that “now is the accepted time, and noiv is In thus teaching that the day of judgment will begin the day of salvation”; and there is no other day or hour by an outpouring of the fiery wrath of God, which of salvation for any individual, or for any section of will consume all the wicked, this parable is in perfect the human race. We affirm that, since the sacrifice of agreement with the voice of the whole Scripture from Jesus Christ upon the cross, and by reason thereof, God beginning to end. What then is the source, and what now recognizes no man after the flesh; and particularly can be the purpose and effect, of this modern doctrine that the old covenant and everything connected with which makes an exception in favor of an entire race of it, including the forfeited promise and hope of earthly men, and that upon the ground of natural descent only? blessing to Israel after the flesh (which when given was The Lord’s words are plain. They admit of no exception. conditioned upon faithfulness and obedience on their And moreover, they were spoken directly into Jewish part) has been abolished finally and forevermore. ears, and were intended primarily as a warning to a Does the New Testament teach that “Israel after Jewish audience. “As therefore the tares are gathered the flesh” will be converted after the second coming and burned in the fire; so shall it be in the end of this of Christ? and will be then reconstituted as an earthly world. The Son of man shall send forth His angels, nation, and re-established as such in Palestine? Or does and they shall gather out of His Kingdom all things it, on the contrary, teach that Christ’s coming the second that offend, and them that do iniquity; and shall cast time will be for the eternal salvation of all those who them into a furnace of fire: there shall be weeping and look for Him (whether by nature they were gnashing of teeth. Then shall the righteous shine forth Jews or Gentiles), and for the eternal condemnation in the Kingdom of their Father.” of all, both Jews and Gentiles, who have not believed Thus the Lord has made it plain that the judgment on His Name? Does it teach that there will be given to of the wicked will be simultaneous with, if not anterior the Jews, after the ending of this day of grace, another to, the manifestation of the children of God in glory. opportunity to believe on Him and be saved from And by the testimony of many Scriptures it is clearly the wrath to come, an opportunity from which they established that the manifestation of the sons of God is

88 CHAPTER 14 at the same moment with the manifestation of the the 1:13), the entire Jewish nation will then look upon Him Lord in Matthew 25: 31-46, as will be presently shown. whom they pierced, will be granted repentance unto Luke 17:20-37. The Lord here replies to the question life, and will be saved from the coming wrath? put to Him by the Pharisees, “when the kingdom of As will be pointed out more fully below, the apostle God should come.” He tells them first that the kingdom Peter repeats this teaching of Christ in his second was not coming then (“cometh not”) with outward Epistle (Chapter III) laying special emphasis upon the display, but was already in fact in the midst of them unexpectedness of Christ’s second coming and of the (though they knew it not). But He goes on to speak of prominence in those last days of a class of leaders who the coming of that kingdom in power and glory. The would speak derisively of “the promise of his coming.” coming of His Kingdom in its future aspect will be “as Luke 19:11-27. In this parable also our Lord declares the lightning, that lighteneth out of one part under what will happen at His second coming. The part which heaven, and shineth unto the other part under heaven.” bears upon our present inquiry is what And now let us attend carefully to what follows; He says as to the way He will at that time deal with for here we have teaching of the clearest sort upon the His “citizens,” who had hated Him and had sent after subject of our inquiry. Our Lord’s second coming will Him a defiant message, saying, “We will not have this be in circumstances like unto those of the days of Noah, Man to reign over us.” This passage is specially pertinent and those of the days of Lot. And the resemblance because the description of those “citizens” applies lies in this, namely, that like as, in both those epochs specially to the unbelieving Jews (comp. Psa. 2:1-3, and of impending judgment, men in general pursued with Acts 4:25). Does He say that He will then reveal Himself entire unconcern their ordinary occupations, as if things to them in grace, and convert the nation in a body? On were to go on in that way forever, even so shall it be “in the contrary, His words are: “But those mine enemies, the day when the Son of man is revealed.” And what which would not that I should reign over them, bring then? There shall be an immediate and final separation. hither, and slay them before me.” “There shall be two men in one bed; the one shall be Matthew 22:1-13. This passage contains the taken (to a place of safety, as was Noah in his day and parable of the wedding supper, in which our Lord Lot in his) and the other left (for the outpouring of foretells the course of the preaching of the gospel and God’s wrath). Two women shall be grinding together; its results. There is no need to speak of the details of the one shall be taken, and the other left. Two men shall the parable. It suffices for our present purpose that the be in the field; the one shall be taken, and the other left.” doom pronounced upon the man who had not on the The significance of the words “taken” and “left” wedding garment is regarded by commentators of every appears clearly from the context, which tells that Noah school as revealing what will be the fate of all, Jews and and his family were taken away in safety, and all the rest Gentiles, who refuse the garment of salvation which is of the world left for judgment; and so likewise in the case now offered in the gospel. of Lot and his wife and daughters. And the whole point Matthew 25:31-46. In this passage our Lord repeats of the lesson is that the judgment, which destroyed “all” to His own disciples the teaching He had previously that were left, came upon the very same day that those given to the Pharisees (Lu. 17:20-37). The point He who had believed God’s warnings were saved. For the emphasizes is that even His own people will not be words are: “until the day that Noah entered into the ark, warned beforehand of the approach “of that day and and the flood came, and destroyed them all” (v. 27) ; and hour.” “For as in the days that were before the flood, again, “But the same day that Lot went out of Sodom, it they were eating and drinking, marrying and giving in rained fire and brimstone from heaven, and destroyed marriage, until the day that Noe entered into the ark, them all” (v. 29). And then, to put the matter beyond all and knew not until the flood came, and took them all doubt, the Lord adds these words: “Even thus shall it be away; so shall also the coming of the Son of man be. . . . in the day when the Son of man is revealed” (v. 30). Watch therefore, for ye know not what hour your Lord Is not this teaching, which comes to us from our doth come.” Matthew 25:31-4-6. This passage contains Lord’s own lips, as clear as words can make it? How the most complete statement our Lord has given as to then say some among us that, so far from the coming what will take place “when the Son of man shall come in of sudden and everlasting judgment in that day upon all His glory, and all the holy angels with Him.” As in all His who are not in the place of safety which God’s grace has teaching on this subject, the first thing is the separation provided, that is, “the kingdom of His dear Son” (Col. of all human beings into two companies. For “then shall

CHAPTER 15 89 He sit upon the throne of His glory; and before Him be punished with everlasting destruction”), away “from shall be gathered all nations; and He shall separate them the presence of the Lord” (note His own words, “Depart one from another, as a shepherd divideth his sheep from from Me, ye cursed”). goats.” By some expositors it is thought that our Lord is Some have gone far astray in regard to the words: here speaking only of those living on earth at the time “Inasmuch as ye have done it unto one of the least of of His coming; and we will take it that way, since it is these, My Brethren, ye have done it unto Me.” For, in immaterial, for the purpose of the present inquiry, what order to make the passage agree with the doctrine of view of the scene is adopted. Let it be noted, however, a special and judgment-day salvation for the Jewish that the separation is by individuals, not by nations. nation, the idea has been advanced that, by “My All the “sheep” are put on one side, and all the “goats” brethen,” our Lord meant the Jewish people (whom on the other. The two companies are separated, not He had stigmatized as “children of the devil,” and as a according to nationality, but according to the nature of “generation of vipers”), and that living nations would the individuals, as manifested by their conduct. To those be blessed or cursed in that day, according as they had on the right hand the King will say, “Come, ye blessed treated the Jews well or ill. But how can there be any of My Father, inherit the Kingdom prepared for you uncertainty as to those whom He is not ashamed to from the foundation of the world.” And to those on His call “Brethren” (Heb. 2:11) ? For, in this same Gospel left hand He will say, “Depart from Me, ye cursed, into is the record of His own answer to the question, “Who everlasting fire, prepared for the devil and his angels.” is My mother? and who are My brethren?” He Himself Here again we have a clear statement that the judgment asked that question; and thereupon He stretched forth then pronounced will be “everlasting.” His hand toward His disciples and said, “Behold My Those on His right hand, the “sheep,” are evidently mother and My brethren! For whosoever shall do the His own people. “My sheep,” He calls them in John will of My Father which is in heaven, the same is My 10:27. It is His “one flock” (John 10:16, Gr.) ; and so here brother, and sister, and mother” (Mat. 12:46-50). This we are given to foresee the fulfillment of His precise makes it quite clear; and all Scripture agrees, that those promise, “Fear not, little flock, for it is your Father’s He is not ashamed to call “Brethren,” whom He Himself good pleasure to give you the Kingdom” (Lu. 12:32). has sanctified and brought to the Father (Heb. 2:10, 11) His sheep hear His voice; and these who stand on His are they who have received Him by faith. For “as many right hand in that day have manifested that they are His as received Him, to them gave He power to become the sheep by obeying His law of love. sons of God, even to them that believe on His Name” But those on His left hand have manifested by their (John 1:12). conduct that they are not His; for they have repudiated His authority and His law. There is perfect harmony CHAPTER XV here with the teaching recorded in Luke 19:11-27; for the conduct of those whom He here bids “depart from Other N. T. Passages On The Future Of Israel Me,” plainly said “We will not have this Man to reign We have now shown by the teaching of our Lord over us.” There is perfect harmony also with the teaching Jesus Christ Himself that at His coming again (of which of Paul in 2 Thessalonians 1:5-10 (to which reference no premonitory sign will be given) there will be an will be made more particularly later on) where he tells immediate separation of those who have obeyed the of the coming of the Lord to punish “with everlasting gospel from those who have refused its proffered mercy; destruction from the presence of the Lord, and from that the former will enter at once into everlasting glory the glory of His power,” those that “Know not God, and blessing and the latter into eternal wrath and and that obey not the gospel of our Lord Jesus Christ.” judgment. We come now to In both passages the occasion described is the coming of the kingdom in power and glory; and the eternal The Teaching Of Paul blessedness or misery of the individual man in that Reference has already been made to the passage day will depend upon whether or not he has obeyed in Romans 2:1-16, which states that they who in this the gospel. The righteous will then receive the long day of salvation despise the riches of God’s goodness, promised Kingdom, “the Kingdom of God for which ye refusing to repent, are even now treasuring up for also suffer” (2 Th. 1:5). But for the rejectors of Christ themselves wrath against the day of wrath; and that just and His gospel, there is “everlasting punishment” (shall

90 CHAPTER 15 as in this era of grace, the gospel is “to the Jew first” apostle goes on to speak of “the times and seasons” of (1:16), even so in that day of judgment, the tribulation these great events saying that “the day of the Lord so and anguish upon every soul of man that doeth evil cometh as a thief in the night.” And how will it then fare will also be to “the Jew first.” And the reason is given, with those who are not found “in Christ?” He tells us namely, that “there is no respect of persons with God” they will be assuring themselves of good things ahead (2:9-11). This Scripture alone, if there were none other, by saying, “Peace and Safety” (just as were those who would suffice to overthrow completely the doctrine of lived and despised God’s warnings in the days of Noah, a special salvation for the natural descendants of Jacob and in the days of Lot), but that “sudden destruction” after the day of grace shall have ended, and the day of shall fall upon them, “and they shall not escape.” Verse judgment shall have begun. Romans 11:1-32. We have 9 declares that the alternatives presented to all men are already given consideration to this chapter of Romans; “salvation” and “wrath.” And so say all the Scriptures. and we have seen that it is part of a passage (Chaps, ix2 Thessalonians 1:5-10. We have already pointed xi) in which the apostle expounds the course of God’s out the close agreement (extending even to similarity of dealings with the Jews, in whom he had the deepest words) between this passage and that in Matthew XXV, and most loving interest, seeing that they were his own in which our Lord Himself declares what will happen at “Kinsmen according to the flesh” (9:3). It contains a His coming again. It describes the day that was foreseen strong intimation that it lay in the purpose of God, at by Daniel when “the kingdom and dominion, and the some time in the then future, to extend special mercy greatness of the kingdom under the whole heaven, to the Jews (11:24, 26, 31). The time of this promised shall be given to the people of the saints of the Most visitation is indicated in a general way by the words, High” (Dan. 7:27) ; the day “when the Lord Jesus shall “That blindness in part is happened to Israel until the be revealed from heaven with His mighty angels”; and fulness of the Gentiles be come in” (11:25). But it is the plain declaration is that He will come “in flaming plainly declared that the promised mercy will take the fire, taking vengeance on them that know not God, and form, not of a special national salvation after this day that obey not the gospel of our Lord Jesus Christ; who of grace shall have ended, but of the incorporating of shall be punished with everlasting destruction from individual Jews (“natural branches”) into the very same the presence of the Lord, and from the glory of His “olive tree” (the Israel of God, whose “root” is Christ power.” Moreover, it is here declared that this sweeping and whose “fatness” is the Holy Spirit (cf. Gal. 3:14) into judgment, embracing all who know not God arid obey which believing Gentiles are now being incorporated. not the Gospel, will be at the very time “He shall come It follows therefore, and other Scriptures (such as those to be glorified in heretofore cited) shut us up to the same conclusion, that His saints, and to be admired in all them that believe” the promised visitation of the Jews in mercy must take (2 Th. 1:7-10). By this passage again we are assured that place ere this present day of grace comes to an end. In a at our Lord’s second coming “all them that believe” will word, whatever “mercy” (11:31, 32) may be in store for be made sharers of His own glory, and all others will “be the natural Jews, will come to them in this day of grace, punished,” by banishment away from His presence, to a and as individuals, not in the day of judgment, and as place of “destruction” that shall be “everlasting.” a nation. It has been already noted, and should be kept The teaching of the apostle Paul on the subject of in mind, that the unconverted Jews have ever been our present inquiry is found mainly in his two Epistles foremost among the despisers of God’s mercy, even in to the Thessalonians, to which we shall now refer. ‘ 1 the preceding dispensation, and that they have been Thessalonians 4:13-5:9. The first part of this well known most conspicuously the rejectors of Jesus Christ and passage speaks of the descending of the Lord from His gospel. For, by trampling upon the law of God, they heaven with a shout, with the voice of the archangel, and brought upon themselves and their children all its curses the trump of God, whereupon “the dead in Christ shall and judgments. Moreover, from the very beginning rise first.” “Then we, which are alive and remain, shall they have had the Holy Scriptures which testify of be caught up together with them in the clouds, to meet Christ; they have heard every Sabbath day the voices of the Lord in the air.” This is the only sort of salvation that the prophets, which spake beforehand of His coming, the apostle here (or elsewhere) describes as taking place and of all He was to do and suffer; they were the first at the coming of the Lord; and it is expressly limited to whom the risen Christ sent the glad tidings of free to those who are already “in Christ.” Moreover, the salvation through His chosen witnesses, who preached

CHAPTER 15 91 the gospel unto them with the Holy Ghost sent down Revelation 6:12-17. This vision clearly depicts the from heaven; and even in these last days special efforts great day of the wrath of the Lamb. It has no place in it for their salvation have been made through societies for the salvation of any racial or other group. Moreover, organized and maintained for that sole purpose. How the captains of industry, the magnates and other great can it be supposed then that this passage, and other ones of the earth are under no illusions whatever as to Scriptures which speak plainly to the same effect, the doom that is about to overwhelm them. have no application to those who are of “Israel after Revelation 19:11-21. This passage describes a vision the flesh?” And what responsibility do we incur, if we of the things that are to happen at the second coming preach a doctrine so contrary to that of Christ and His of Christ. John says: “And I saw heaven opened, and apostles, especially if thereby any should be encouraged behold, a white horse; and He that sat upon him was to continue in unbelief, trusting the delusive hope of called Faithful and True, and in righteousness He doth national salvation in the approaching day of wrath? judge and make war.” The vision shows what Christ This passage is most assuredly decisive of the question will do from the moment He issues forth from the we are considering; for it declares, in language that is opened heaven down to the complete overthrow of unmistakeably plain, what will happen at the end of all His enemies, the casting of the beast and the false this gospel era to them that have not obeyed the gospel; prophet into the lake of fire, the binding of Satan in the and certainly, of all the people in the world, the Jews bottomless pit, and the setting up of the thrones of His are most conspicuously those who have not obeyed the everlasting Kingdom. He comes to “judge and make gospel. 2 Thessalonians 2:2-12. There are difficulties of war.” And in keeping with this purpose, His eyes are as a minor character in regard to certain details of this a flame of fire, and out of His mouth goeth a sharp twopassage; but with respect to the subject of our present edged sword, that with it He should smite the nations. inquiry it speaks with a certainty and clearness that John sees also an angel standing in the sun, who cries leave nothing to be desired. For it plainly declares that, with a loud voice to all the fowls of the air, saying, “Come at the Lord’s appearing in glory, “that man of sin, the and gather yourselves to the great supper of God, that ye son of perdition,” “that Wicked one” (the antichrist) may eat the flesh of kings, and the flesh of captains, and shall be consumed by the spirit (or breath) of His the flesh of mighty men.” There is nothing here (and mouth, and destroyed by the effulgence of His presence it would be here if anywhere) concerning any group (lit. the epiphany of His parousia); and further that they of people whom Christ converts and saves after His who would not receive the love of the truth, whereby coming. The separation is complete from the moment they might have been “saved,” will have been given over of His appearing; and the children of men are either in by God Himself to “strong delusion, that they should the armies of heaven which “followed Him upon white believe the lie” (the original has the definite article); to horses clothed in fine linen white and clean,” or they are this end, namely (let the words be carefully observed): in that other company which includes “the beast and the “That they all might be damned, who believed not the kings of the earth, and their armies, gathered together truth (the gospel), but had pleasure in unrighteousness.” to make war against Him that sat on the horse, and This agrees perfectly with Christ’s own words against His army.” For there are no neutrals in that war. concerning the flood, “and took them all away.” It Those that are not for Him are against Him. And the absolutely excludes the possibility of the salvation end of those who are not with Him is described in these after His coming of any who have rejected the gospel words: “And the remnant were slain with the sword of previously. Him that sat upon the horse, which sword proceeded 2 Peter 3:1-10. The apostle Peter speaks plainly in out of His mouth; and all the fowls were filled with their this passage concerning the scoffers of the last days flesh” (v. 21). who deride the warnings of judgment to come; and The two edged sword is the symbol of the Word he declares that the day of wrath will come suddenly, of God (Heb. 4:12). So we have here a description in when the earth, and the works therein shall be burned symbolic language of the fulfillment of Christ’s own up. Moreover, what he says about the reason for God’s prophecy: “And if any man hear My words, and believe long delay (v. 9) precludes the idea of there being any not, I judge him not; for I came not to judge the world, opportunity for repentance after that day begins. This but to save the world. He that rejecteth Me, and receiveth important passage will be considered more in detail in a not My words, hath one that judgeth him; the word that subsequent chapter. I have spoken (the sword of His mouth) the same shall

92 CHAPTER 15 judge him in the last day” (John 12:47, 48). For His consideration and quiet pondering of those words lead word is to them that hear it either a word of eternal life, to the conclusion that here, as on many other occasions, or a word of eternal judgment. It either saves or damns. our Lord simply ignored what was in the minds of His The fowls of the air represent, according to the Lord’s disciples (for His thoughts were not their thoughts, explanation of the parable of the sower, the wicked neither were their ways His ways). He might well spirits, the agents of the evil one. have administered to them on this occasion the same This vision, and others described in Revelation, rebuke He had administered to Peter, when that disciple absolutely exclude the possibility of salvation after spoke to Him under the influence of the same Jewish the beginning of the day of wrath for any who have expectation; to whom He said, “Thou art an offence to previously rejected the gospel. Me; for thou savourest not the things that be of God, It is appropriate also to remark that there is a but those that be of men” (Mat. 16:23). But the course noticeable and significant absence, throughout the He now took was to disregard entirely the thought of entire Apocalypse, of all reference to the earthly Zion their hearts, and simply to impress upon them the fact and earthly Jerusalem. The only holy mountain and that their all engrossing occupation was to be that of city that have part and place in those future scenes of bearing testimony to His resurrection from the dead. blessedness are that “Mount Sion” to which we have It was to be their supreme business to proclaim that been brought, and “the City of the living God, the mighty truth of the gospel to the whole world; and for heavenly Jerusalem,” the “City which hath foundations, the accomplishment of that great mission, power would whose builder and maker is God,” and which is attended be given them through the coming upon them, in a few by “an innumerable company of angels” (Heb. 1 1 : 10; days, of the Holy Spirit from heaven. 12:22, 23). Moreover, a new order of things was then at hand; for Christ was not henceforth to teach them in Person The Disciples’ Question In Acts I and directly, but indirectly, through the Holy Spirit, Acts 1:6-8. Here we have the record of our Lord’s Who, as He had already told them, should guide them last words to His disciples before His ascension. The into all truth (John 16:13). And it is a striking fact that disciples had at last nerved themselves to ask Him after they had received the baptism of the Holy Spirit plainly and directly concerning that which was ever they never again spoke of that sort of a kingdom (Acts uppermost in their Jewish minds; saying, “Lord, wilt 8:12, 19:8, 20:25; 28.31; Rom. 14:17; 1 Cor. Thou at this time restore again the Kingdom to Israel?” 4:20; 15:50; Col. 1:13; 2 Thess. 15; Rev. 1:19; &c). His reply (I quote from Bagster’s Interlinear) was: It is clear from the wording of the disciples’ question “It is not yours to know times or seasons which the that they had no doubt in their minds that the kingdom Father placed in His own authority; but ye will receive was to be restored to Israel, the only thing to be settled power, the Holy Ghost having come upon you, and ye with them being whether the time of its restoration was shall be witnesses to Me both in Jerusalem, and in all then at hand; also there is good reason to believe that Judea and Samaria, and to the uttermost part of the their conception of the nature of the expected kingdom earth.” did not differ materially from that of their fellow It is quite possible to read into these words the Israelites. idea that there was to be, in some then future “times or There has been discussion in print recently as to seasons,” a restoration of earthly dominion to Israel. In whether the question the disciples put to their risen Lord fact the writer himself having accepted these modern was “an intelligent question”; and it has been argued in “Jewish fables” (which have become so astonishingly behalf of modern dispensationalism that the question popular of late) held to that idea until he could no was an “intelligent” one, and that it would follow from longer close his eyes to the fact that, by placing that the Lord’s reply that the kingdom was to be restored to interpretation upon the passage, he was making Israel at some time then future it contradict the plain teaching of the entire New I agree that the question was intelligent; and indeed Testament. deem it a most natural and almost inevitable, question On the other hand it is not difficult to assign to the for them to ask; for they, in common with all their words of our Lord, quoted above, a meaning that accords compatriots, groaning under the tyranny of Rome’s perfectly with the Scriptures we have been examining; iron yoke, were eagerly awaiting the emancipation and this, of course, is what we are bound to do. A careful of the Jewish people and the re-establishment of the

CHAPTER 15 93 earthly kingdom of Israel. Moreover, they had heard Finally, seeing there is but one kingdom in God’s their Master say, “Fear not, little flock, for it is your purpose, and but one Israel, the passage we are Father’s good pleasure to give you the kingdom” (Lu. considering (Acts 1:1-6) cannot be interpreted in such 12:32); and at a later time they had heard Him say to the manner as lend support to the nationalistic dreams of chief priests and elders at Jerusalem, “Therefore I say “Israel after the flesh.” unto you, The Kingdom of God shall be taken from you As To The “Tribulation Saints” and given to a nation bringing forth the fruits thereof ” (Mat. 21:43). And finally, during those forty days when Another feature of the modern doctrine of Judaistic He had appeared to them from time to time, He had nationalism should receive brief attention. I refer to been “speaking of the things pertaining to the Kingdom the idea of many modern dispensationalists that the of God.” Hence the question was “intelligent” enough. supposed national conversion of the Jews is to take place But it is needful to remember that there were certain not actually in the millennium itself, but at the interval things concerning the kingdom which He was not ready between the coming of Christ for His saved people and to make known to them, because they were not as yet His coming to the earth with them. Those who make ready to receive them; things they were to learn later on the “great tribulation” (Mat. 24:21) a yet future event through the teaching of the Holy Spirit. The Lord had locate it in this interval, which they commonly refer to said to them on the night of His betrayal, “I have yet as “the tribulation period,” and they who are to be saved many things to say unto you, but ye cannot bear them in that period (with a salvation much inferior to that noto. Howbeit, when He, the Spirit of truth is come, He now offered through the gospel) are termed “tribulation will guide you into all truth” (John 16:12-13). Especially saints.” Hence, according to this view, the supposed the truth as to Israel’s relation to the kingdom was a conversion and restoration of the Jewish nation is thing they could not “bear” until baptized by the Spirit; to take place not in the millennium but, in a special for to natural Jews that truth is unbearable. Also they “tribulation period,” which is to intervene between this had yet to learn that “the Kingdom of God is not meat present day of grace and the millennial day. and drink, but righteousness, and peace and joy in the But all the above, and the many specific features Holy Ghost” (Rom.14:17). that go with it, are purely the products of the human Accordingly they were given to know, through imagination. The length of the interval between the subsequent revelations of the Holy Spirit, that the catching up of the saints to meet the Lord in the air (I promised kingdom was of spiritual character, and that Thess. 4:17) and His appearing with them in glory (Col. the nation to which it was to be given was—not “Israel 3:4; I J. 3:2; Rev. 19:11-14 &c.) is not indicated. There after the flesh,” but — the true “Israel of God.” is nothing to show that it will be longer than a day, or Furthermore, the question involved “times and part of a day. Indeed the interval itself is not referred seasons” which the Father had put in His own power. It to anywhere in the Scriptures. Its existence is entirely is the Father who bestows the kingdom (Lu. 12:13) ; and a matter of inference from I Thessalonians 4:14-17; it it is the Father who determines the times and seasons, being obvious that there must needs be an interim of as it is written, “When the fulness of the time was come, some length between the taking of the saved (living and God sent forth His Son” (Gal. 4:4). Now that “little flock,” raised) away from the earth, and their manifestation to which the Father was pleased to give the kingdom, with Christ in His “glorious appearing” (Tit. 2:13). But was indeed “Israel”; but the mystery concerning the it is taking an unwarranted liberty with the word of true “Israel,” the flock for which the good Shepherd gave prophecy to make that interval a period of many years, His life, had not as yet been made known to them, “as it and to crowd it with events of transcendent importance; is now revealed to His holy apostles and prophets by the and specially so when it is expressly stated that the Spirit” (Eph. 3:1-6). change of condition of the Lord’s people at that time will Also it is to be noted that the “times” of the Gentiles, be effected “in a moment, in the twinkling of an eye” (I which had a long course to run, had not yet begun; Cor. 15:52). which is an additional reason why the Lord answered That there will be any gospel-effort during that them as He did, thereby putting aside the subject of the interval, or any salvation either of nations or of bestowal of the kingdom, and fixing their minds upon individuals, is purely a dream. And not only so, but the coming of the Holy Spirit, who would make the the idea is negatived, first, by the silence of Scripture whole matter clear. in regard thereto; second, by the testimony of the

94 CHAPTER 16 very passage from which the interval is inferred, I coming of Christ. Thessalonians 4:16-5:9. For it is plainly declared in This proclamation by Peter is in striking agreement that Scripture that what “cometh upon” those who are with the Lord’s answer to the prayer of King Solomon, not caught away to meet the Lord is — not salvation, to whom He said (after promising a reward for fidelity), or another opportunity to be saved, but — “sudden said: destruction”; which, according to II Thessalonians 1:8, “But if ye shall at all turn from following Me, ye or 9, is “everlasting destruction from the presence of the your children, and will not keep My commandments Lord.” The alternative which the passage presents is and My statutes which I have set before you, but go and “salvation” or “wrath” (I Th. 5:9); and concerning those serve other gods and worship them; then will I cut off who have not obeyed the gospel it is plainly declared Israel out of the land which I have given them; and this that “they shall not escape.” house, which have hallowed for My Name, will I cast out The doctrine of another chance for any members of of My sight; and Israel shall be a proverb and a byword Adam’s race, and of a period, long or short, in which among all people.” there will be preached “another gospel,” different from No recovery is hinted at; and so it is with them to that preached by Paul and all the apostles (I Cor. 15:3, the present day. 4, 11), and particularly that of the conversion and CHAPTER XVI restoration of the Jewish nation, cannot be maintained without setting aside the very passage upon which it is Where Is The Promise Of His Coming supposedly founded, and all other pertinent The testimony of the apostle Peter has a decisive Scriptures besides. bearing upon the question under consideration; and Other Scriptures testify quite plainly against the his testimony is the more weighty because he was in a idea of a special salvation for Jews after Christ shall special sense the apostle to the Jews (Gal. 2:7, 8). Most have removed His people from the world. Thus Peter, assuredly therefore, if there were to be hereafter an era speaking to a concourse of Jews at Jerusalem, whom he of earthly greatness and world-supremacy for a revived addressed as “Ye men of Israel,” recalled to their minds and re-constituted nation of Israel, and if that were the the prophecy of Moses of the coming of Christ as a hope of Israel, the revelation thereof would be found in Prophet like unto himself: concerning Whom Moses the writings of Peter. But the writings of that servant said: “And it shall come to pass that every soul, which of Christ show conclusively that, not only had he no will not hear that Prophet, shall be destroyed from knowledge of such a future for the Jewish nation, but among the people.” This tells us — not that after Christ there is nothing of that sort in the purposes of God. comes for His believing people the Jews will be saved The testimony we wish particularly to bring to the in a body, but — that the first thing on the program of reader’s attention is found in Peter’s second Epistle, the second advent will be that all Jews who have not Chapter III; but before presenting it, we will briefly believed the gospel will be “destroyed from among the notice several pertinent matters in his first Epistle. people.” In 1 Peter 1:7 is a reference to “the appearing of Jesus This is in exact agreement with what Christ had Christ” and the “praise and honor and glory” that will taught His Jewish auditors, namely, that at the end of then be the portion of those who endure successfully the age the reapers should “gather first the tares and the trial of their faith. The apostle had previously bind them in bundles to burn them” (Mat. 13:30). referred to the living hope of those “strangers . . elect This earliest of the utterances of Christ’s apostles according to the foreknowledge of God”; which hope concerning God’s future dealings with the Jews is in he describes as — not a place in a millennial earth, but striking agreement with what Paul subsequently stated — “an inheritance incorruptible, and undefiled, and at greater length in Romans XL Peter declares not that undefiled, and that fadeth not away, reserved in heaven” God would utterly destroy or cast off that people, but (v. 4). This is the “salvation (that is) ready to be revealed that those of them who would not believe in Jesus Christ in the last time” (v. 5), and this, he says is “the grace were to be “destroyed from among the people”; which that is to be brought unto you at the revelation of Jesus would leave only the believing Jews, corresponding to Christ” (v. 13). Can we think the Holy Spirit would have the few “natural branches” of Paul’s olive tree, that were written thus if the appearing of Jesus Christ were to be not broken off. This word of Peter plainly forbids the followed by a thousand years (or any period) of earthly expectation of any salvation for Jews after the second

95 CHAPTER 16 bliss for Jews and Gentiles? of Christ. The characteristic attitude of those scoffers of Furthermore, the apostle makes at this point an the last days is very plainly revealed by their derisive illuminating statement concerning the general subject question: “Where is the promise of his coming? for of 0. T. prophecy, showing that it is not at all what the since the fathers fell asleep all things continue as they Jewish rabbis of that time were teaching (and what is were from the beginning of the creation” (v. 4). taught among Christians today) namely, that it had to It is specially to be noted, for the purpose of the do with a future state of earthly glory and dominion present inquiry, that the apostle here contemplates the for the Jewish nation; but that what was revealed to the coming of Christ — not as the beginning of an era of prophets of Israel concerning “the sufferings of Christ tranquility and prosperity for the earth, but — as the and the glory that should follow,” were the very same signal for its utter destruction. things “which are now reported unto you by them that Those “scoffers,” whose doctrine so strikingly have preached the gospel unto you with the Holy Ghost resembles that of present-day evolutionists and sent down from heaven” (vv. 11, 12). And we have seen modernists, are charged with being “willingly ignorant” by the above quotations that those things (“which things of historical facts recorded in the Bible, which show the angels desire to look into”) are such as leave no room that all things have not continued without interruption for a millennium of earthly delights. Moreover, were it at the hand of God, and also of Bible prophecies, to the otherwise, and were such a millennium a part of “the effect that mundane affairs will not continue without glory that should follow,” it certainly would have been interruption on His part in the future. Specifically the mentioned here and in other like passages in the N. T. apostle charges them with being willingly (or wilfully) Chapter II of this first Epistle brings into view ignorant that the world, which existed in the days of two great results of the sufferings of Christ, namely, Noah, having been, by the word of God, “overflowed first, the “spiritual house” that is now being built upon with water, perished”; and that, correspondingly, “the Christ, the “chief Corner Stone, elect, precious,” laid in heavens and earth which now are, by the same word Zion; and second, the “holy nation,” which is “a royal are kept in store, reserved unto fire against the day of priesthood” and “a peculiar people” to God. As has been judgment and perdition of ungodly men” (w. 5-7). already pointed out, this passage (I Pet. 2:1- 9) shows This gives us Peter’s outlook for the world that now that the “Zion” of unfulfilled prophecy is a spiritual is, and tells what is to happen to it at the coming again locality; that the “temple” of unfulfilled prophecy is a of Jesus Christ — not a millennium of peace and plenty, “spiritual house,” and that the “Israel” that was to inherit but total destruction by fire, a destruction comparable the promise of future glory, is that“holy nation,” which to what was accomplished in the days of Noah by the includes all who have been begotten again unto a living agency of water. hope by the resurrection of Jesus Christ and have been The passage gives us also the Holy Spirit’s answer redeemed by His precious blood. to those who scoff at the promise of the coming again of the Lord Jesus Christ; an answer which manifestly The Promise Of His Coming could not have been given if His coming were to have Turning now to Peter’s second Epistle, we find in the effect of changing the present conditions on earth Chapter III a prophecy concerning a class of persons, into a millennium of unmixed blessedness. designated “scoffers,” who should come upon the scene Then follows ( w . 8, 9) the Divine explanation of “in the last days.” It is evident, from the attention paid what appears, from the human standpoint, to be long to them in this Epistle, that those “scoffers” would delay on God’s part, evincing slackness in the fulfillment constitute a prominent and highly influential class of His promise. First, the apostle reminds his readers of persons in the end-times of the gospel era. What that God, who inhabiteth eternity, does not measure would specially distinguish them is the doctrine they time as man does; for that with Him one day is as a would hold, the substance of which is the gradual and thousand years and a thousand years as one day. And uninterrupted progress of human ..civilization (which he adds (this being a statement to which special heed is the essence of the modern theory of evolution) ; and should be given) “The Lord is not slack concerning on the basis of which doctrine they would deride those His promise, as some men count slackness; but is long Bible prophecies that foretell the sudden and complete suffering to us-ward, not willing that any should perish, destruction of the world, including all the great works but that all should come to repentance.” whereof men make their boast, at the second coming This verse needs no explanation; for it plainly

96 CHAPTER 16 declares what the preceding verses had distinctly I Thess. 4:16. It will be “with a shout, the voice of the intimated, that at the coming again of Jesus Christ the archangel and the trump of God.” opportunity for repentance will end, and all who have Matt. 24:36-42. It will be unexpectedly; at a time not previously repented will “perish”; just as in the days known only to the Father. of Noah all who were not in the ark “perished” (v. 6). I Thess. 5:2, 3. “The day of the Lord so cometh as It is absolutely impossible, in the light of this verse, to a thief in the night. For when they shall say, Peace and maintain that the entire Jewish nation is to be saved safety, then sudden destruction cometh upon them.” (and many Gentiles also) at the Lord’s second coming. II Thess. 1:7-9. “The Lord Jesus shall be revealed Manifestly, if there were to be, as now is commonly from heaven with His mighty angels, in flaming fire taught, salvation for every Jew in the world, and for taking vengeance on them that know not God, and Gentiles too, at the second coming of Christ, it could that obey not the gospel — who shall be punished with not be said that the delay in His coming is due to the everlasting destruction from the presence of the Lord.” long suffering of God and to His desire that not any In order to uphold the doctrine of a millennium should perish. under Jewish auspices to follow the coming of the The apostle then proceeds to declare that, Lord, it is necessary to assume that Peter, in writing the notwithstanding the seeming delay, and notwithstanding above prophecy, purposely overlooked the millennium, the confident assertions to the contrary of the scoffers passing it over in silence and writing as if the next of the last days, “the day of the Lord will come” (v. 10); thing following this present age was to be the day of and moreover he proceeds to tell how it will come, and judgment. But what calls for explanation, in order to also what will happen when it does come. give plausibility to the above supposition, and what has First be it observed that the apostle speaks of the never been explained to the writer’s satisfaction, is how coming of Christ and the coming of the day of the — upon the assumption that this age is to be followed Lord as one and the same thing. It is utterly impossible by a millennium of earthly bliss — the apostle Peter, and therefore, that a period of a thousand years should every other New Testament writer who deals with the intervene between the coming of the Lord Jesus Christ subject of Christ’s second coming, could write as if the and “the day of the Lord.” This makes pre-millennialism day of judgment were to follow immediately hereafter. of the current type (which is practically the same as that That Peter does indeed write as if the next thing held by the Jews of Christ’s day) an impossibility. after this day of salvation is the day of the Lord, and that Then the apostle declares that the day of the Lord every other N. T. writer does the same, is indisputable; will come as a complete surprise, even “as a thief in the and the only reasonable explanation thereof is that they night”; and in so saying, Peter is merely repeating what have so written because so it is to be. Christ Himself had declared with great emphasis and Then the apostle delivers an admonition based particularity. Paul also says the same (I Thess. 2:5) and upon his prediction of what is to happen when Christ John likewise (Rev. 3:3). The testimony of Scripture to comes again, saying: “Seeing then that all these things the effect that the second coming of Christ will be at such shall be dissolved, what manner of persons ought ye to a time as will take all men, His own followers included, be in all holy conversation and godliness, looking for by surprise, is copious and very impressive. And this and hasting unto the coming of the day of God, wherein makes it still further impossible that His coming should the heavens being on fire shall be dissolved, and the be at the end of a millennium of earthly tranquility, elements shall melt with fervent heat” (v. 11, 12). peace and prosperity; so that the Scripture we are Manifestly, Peter could not have written this considering is as fatal to postmillennialism, of the type admonition if, instead of predicting the day of currently held by some, as it is to pre-millennialism judgment at the second coming of Christ, he had Let us recall some of the plain statements of Scripture foretold a millennium of earthly delights; for clearly it touching this transcendently important matter is not possible for God’s people of this present era to be Matthew 24:27. “As the lightning cometh out of the impressed by the approaching dissolution of the existing east and shineth unto the west; so also shall the coming heavens and earth and to be “looking for,” much less of the Son of man be.” (See Luke 17:24) “hasting unto,” the day of God, if in fact, and if the word Id. vv. 30, 31. “They shall see the Son of man coming of God elsewhere makes known, that a thousand years in the clouds with power and great glory. And He shall are to intervene, during which the earth that now is will send His angels with a great sound of a trumpet.” exist in a glorified state.

97 CHAPTER 16 Then Peter says: “Nevertheless we, according to His Let us beware, therefore, of those who would make promise, look for new heavens and a new earth wherein it appear that Paul, in his Epistles, teaches anything dwelleth righteousness.” But manifestly, the new not in perfect harmony with what Peter declares in the heavens and new earth could not be in the foreground passage we have been considering. And let it be recalled of his expectation, or of ours, if there were to come first at this point that, as has been already shown, Paul also, a millennium of the Lord’s own presence, during which in his foretelling of the second coming of Christ, gives we are to share the glory of His throne. In that case “the prominence to the fact that it will be attended by the coming of the day of God” would be but faintly in view, destruction of the world by fire, and the judgment and if at all. perdition of ungodly men. For Paul too looks on to the In this connection we should recall the Lord’s end of the present order of things; to the time when God promise to His disciples that in the regeneration, they will recompense tribulation to them who now trouble should sit on twelve thrones, judging the twelve tribes His people, and to those who now are troubled rest with of Israel. That prospect must have been always before His apostles; and according to Paul, that will be “when Peter’s eyes; and since he here tells us that he according the Lord Jesus shall be revealed from heaven with His to the Lord’s promise, was looking for new heavens and mighty angels, in flaming fire, taking vengeance on a new earth, it is certain that Christ’s promise to them that know not God and that obey not the gospel of His disciples will be fulfilled — not in an earthly our Lord Jesus Christ, who shall be punished with with millennium, but — in the new creation. everlasting destruction from the presence of the Lord, No one, we are sure, could read this passage in 2 and from the glory of His power.” And once more we are Peter with an open mind, and in simple confidence told that this will be “When He shall come to be glorified that the word of God is written to enlighten and not to in His saints and to be admired in all them that believe mislead, without being convinced that, at the end of this (because our testimony among you was believed) in present day of salvation, Christ will come again; and that day” (2 Thess. 1:6-10). Thus we see that, as in Peter’s that His coming will be followed immediately by the account, so likewise in Paul’s the conspicuous features day of judgment, the destruction of the present creation of the events that will attend the coming again of the by fire, and the ushering in of the new heavens and new Lord Jesus Christ from heaven, are the flaming fire, earth. And we say, moreover, that there is not a passage and the everlasting punishment of the ungodly. Paul anywhere in the Bible that teaches, or that fairly implies, identifies these as they “that know not God, and that anything to the contrary; while there are not a few that obey not the gospel of our Lord Jesus Christ”; which confirm it. words make it evident that the events he describes It is appropriate at this point to turn back a few pages — that is, the awarding of “rest” to God’s people and to the Book of Hebrews, and to recall once more that “tribulation” to their enemies — will take place at the the fathers of Israel were taught, even as the saints of end of this day of GOSPEL salvation. “That day” of the present era are taught, to look — not for a glorified vengeance will follow next after this day of the gospel. earth, whereof the earthly Jerusalem is to be the Again we see, as from Peter’s description of that metropolitan city and the religious center, but ‘—”for a coming “day of the Lord’s vengeance” (Isa. 34:8), that city which hath foundations, whose builder and maker it is impossible that those events could be preceded by is God,” and for “a better country, that is an heavenly” a millennium during which the earth was populated (Heb. 11:10 and 16). by none but worshippers of God. So this passage in 2 Peter’s concluding exhortation reiterates the main Thessalonians also makes posi-millennialism (of the doctrine of the passage, namely, that “the longsuffering sort commonly held) an utter impossibility. of our Lord is salvation”; thus evincing a desire to Between the teaching of Paul and that of modern impress upon the reader’s mind that the lapse of time pre-millennialists there is this immense difference: before the fulfillment of the promise of His coming is According to the former, all who obey not the gospel due to the solemn fact that His coming marks the very of Christ are to be punished, when He comes again, end of the day of salvation. And Peter continues without with everlasting destruction from His presence; but a break or a new sentence, saying, “even as our beloved according to the latter, the Jewish rejecters of the brother Paul also according to the wisdom given unto gospel (and others a little later) are to be blessed with a him hath written unto you; as also in all his epistles, thousand years of undiluted happiness and prosperity speaking of these things.” in His presence. Is it possible to imagine a greater

98 CHAPTER 17 difference than that? very same events; for the apostle is there speaking of In the endeavor to harmonize this passage (2 the time when God will award “rest” to His people, the Thess. 1:7-10) with the usual pre-millennial teaching, time of the union of Christ with His saints, when He it is sometimes said that the passage refers to a “second shall come to be glorified and admired in them. All the stage” of Christ’s coming. For according to one of the passages we have examined, and all others that relate recent refinements of the doctrine, the one “coming” to the subject in hand, agree in testifying that, at the of our Lord is divided into several “stages,” and certain coming again of our Lord from heaven, the day of passages are assigned to the first stage, and others, that salvation will end, and the day of eternal “rest” for His cannot be made to agree with the interpretation placed people, and of eternal “destruction” for His enemies, upon the first group of Scriptures, to the second stage; will begin. it being usual to place “the great tribulation” — which we are told is to last three-and a-half years — between CHAPTER XVII the two “stages.” But, apart from the fact that there is not the slightest warrant for this arbitrary arrangement “The Election Hath Obtained It” of passages, which all refer to one and the same coming The Spirit of God has caused it to be placed on of the Lord from heaven, the difficulty referred to above record that — is not in the least lessened thereby. For it is impossible “Israel hath not obtained that which he seeketh for; to see, in the light of this passage, how any segment of but the election hath obtained it” (Rom. 11:7). humanity, Jew or Gentile, can be converted and blessed Of what is the apostle speaking? What is it Israel after a first (or any other) stage of the Lord’s coming. was seeking for and had not obtained, but which the Furthermore, to those who give attention to the election had obtained and was in possession of, at the wording of the passage it will be evident that it relates time the Epistle to the Romans was written? — not to a later stage, but — to the very earliest period The apostle deemed it not necessary to specify what of the Lord’s second coming. For all are agreed that the he had in mind. We may infer it was something so well first thing on the program of the events of “that day,” is known that they to whom the Epistle was addressed the resurrection of “the dead in Christ” and the catching would understand his meaning without a more explicit away of all who are His (the living being changed in a statement. And surely, what Israel was expecting was, moment, in the twinkling of an eye) to meet the Lord in and is, so well known by all who have any acquaintance the air. Such is the clear teaching of I Corinthians 15:51, with Bible prophecy and Jewish history, as to make a 52 and I Thessalonians 4:1317. And it is important (in definite specification thereof unnecessary. Moreover, view of the modern teaching of a “secret rapture”) to the context makes plain what it was that the election notice that both the above cited passages make this to had obtained. be a world-shaking event. The first (I Cor. 15:51, 52) But let us, before proceeding further, observe that, states that the instantaneous change of all the people of whatever had been the object of Israel’s quest, Israel God in the world to the state of immortality, and the had now (at the time the Epistle was written) lost it simultaneous raising of the dead incorruptible, will irretrievably; for the inspired utterance declares that, not be “at the last trump; for the trumpet shall sound, and only had Israel failed to obtain it, but another company, the dead shall be raised incorruptible, and toe shall be “the election,” had obtained it. And furthermore, one changed.” And the second passage puts it thus: “For the of the chief purposes for which this passage (Romans Lord Himself shall descend from heaven with a shout, IX-XI) was written was, to make known that God, in with the voice of the archangel and with the trump of bestowing the coveted blessing upon the believing God; and the dead in Christ shall rise first; then we remnant of Israel and in incorporating with that remnant which are alive and remain shall be caught up together the saved from among the Gentiles, was fulfilling with them in the clouds to meet the Lord in the air; and the promises He had made by the mouth of His holy so shall we ever be with the Lord” (I Thess. 4:13-17). prophets to Israel; “for they are not all ‘Israel’ which are All are agreed, we believe (and certainly it should be of Israel” (9:6). Clearly then, what is here referred to is evident to all who give consideration thereto) that these not something which that generation of Israelites had two passages refer to the same coming events. missed and God had temporarily withdrawn, with the And it seems quite clear also that the passage we intention of bestowing it upon a future generation. have quoted from 2 Thessalonians 1:6-10 refers to the

CHAPTER 17 99 And further let us observe preliminarily that Paul God’ as well as an ‘Israel after the flesh’; but may it not is not speaking here of something that lay in the then be that some of the blessings promised of old by the future purposes of God, but of a promised blessing prophets of Israel are intended for the natural Israel, whereof the set time had come, a blessing which had and are reserved for a yet future day? And is not the in fact already passed into the possession of those for gift of the land of Canaan to Abraham and his seed a whom it had been intended, the people of God “which promise of that sort?” He foreknew” (v. 1). For the word is, “The election HA We believe a clear answer is to be found in the very TH obtained it.” passage we are now considering. For to begin with, if what Israel was then seeking after was the restoration To Whom Pertain The Promises of its nationality and the re-possession of the land of At the beginning of the passage the apostle gives Canaan — and undoubtedly that is what they were most a list of seven things whereby God had distinguished ardently seeking — then manifestly the words, “the the Israelites from all other peoples (9:4, 5) ; which list election hath obtained it,” would be a complete bar to includes “the promises.” And there is no dispute, or room their hopes. But we look further into the matter. for it, that the blessings God had “promised afore by His The promises of God were numerous and were prophets in the Holy Scriptures” were all expressly for expressed in various ways; yet they were often viewed “Israel,” for “the seed of Abraham.” Therefore, although in their totality as a comprehensive whole. For example, the Jews of that day had misunderstood “the voices of in Galatians 3:7 we find the words, “heirs according to the prophets” (Acts 13:27) and had carnalized the things the promise”; as if all the promises scattered through the their prophets had foretold, they were nevertheless not messages of the prophets constituted in the aggregate in error in the belief that the glorious things promised a single all-inclusive “promise,” which in due time was by them were all for “Israel.” Their error, as has now been to be fulfilled to “the seed of Abraham.” Doubtless it is plainly pointed out in the N. T. Scriptures, was two-fold: this comprehensive, all-embracing promise that Paul first (as already shown) they misunderstood the nature had in mind when he wrote of “that which he (Israel) of the promised blessings, for they supposed them to be seeketh for.” And it is also quite certain, both from the natural and earthly, instead of spiritual and heavenly; Scriptures and also from Jewish history, that what that and second, they did not understand that the promises intensely patriotic people were ever seeking for was were, not for the natural seed of Abraham, but for his the repossession of the land of Canaan. And one of the spiritual seed; or in other words, that they who compose Scriptures upon which their hopes were founded is this: the true “Israel of God” are not those who have merely “For lo, the days come, saith the Lord, that I will the outward “sign of circumcision,” but those “who also bring again the captivity of my people Israel and Judah, walk in the steps of that faith of our father Abraham, saith the Lord; and I will cause them to return to the which he had being yet uncircumcised” (Rom. 4:11, 12). land that I gave to their fathers, and they shall possess it And so to-day, the differences that have arisen . . . “For it shall come to pass in that day, saith the Lord between those who study the prophetic Scriptures of hosts, that I will break his yoke from off thy neck, and and seek the meaning thereof, are not as to whether shall burst thy bonds, and strangers shall no more serve the promises of God through the O. T. prophets were themselves to him; but they shall serve the Lord their expressly for Israel, for the Jews, for the circumcision, God, and David their king, whom I will raise up unto for the seed of Abraham; but as to who are the “Israel” of them” (Jer. 30:3, 8, 9). promise? Who is “a Jew?” Who are “the circumcision?” This is a typical expression of “the promise,” and and who “the seed of Abraham?” But how comes it of what Israel was seeking after, according to their that there are differences as to those questions between interpretation of it. Hence it is what they had failed to those who accept the New Testament as the Word of obtain, and what the election had obtained. God? seeing that the first is expressly answered by God’s original promise to Abraham and his seed of Romans 9:6-8; the second by Romans 2:28, 29; the third a territorial possession is recorded in these words “And by Philippians 3:3; and the fourth by Galatians 3:7, 29? I will give unto thee, and unto thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, “ The Promise” for an everlasting possession” (Gen. 17:1-8). But at this point some will say: “True, there is a Upon a close examination of this passage it will be spiritual Israel as well as a natural Israel, an ‘Israel of seen that the promise is so worded that it would have

100 CHAPTER 17 been literally fulfilled had God thereafter given that land the promises made. He saith not, And to SEEDS, as of to the descendants of Ishmael; for Ishmael was as much many; but as of one, And to thy SEED, which is CHRIST the seed of Abraham as was Isaac. Later Scriptures, (Gal. 3:16). however, limit the promise to Isaac’s descendants Thus we see that Christ is the true and only — “which things are an allegory” — and still later legitimate Heir of the promise to Abraham; but by the Scriptures limit it to the children of Jacob, excluding same Scripture (and by others as well) we learn that the offspring of Esau. But as between the twelve sons Christ’s members are included with Him in the promise. of Jacob no distinctions were made; and hence, if God In Galatians it is put thus “Even as Abraham believed should give that land to any single descendant of Jacob, God and it was counted to him for righteousness, know it would be a literal fulfillment of the promise. And is ye therefore, that they which are of faith, the same are not that precisely what God has done? the children of Abraham.” But let us go a little further in quest of what the “And if ye be Christ’s then are ye Abraham’s seed, Scripture says concerning God’s promise to Abraham. and heirs according to the promise” (Gal. 3:6, 7, 29). In Romans 4, immediately following the verse quoted Now, since “they which are of faith,” they that are above, which tells who the real children of Abraham Christ’s, are the elect remnant of Israel (with believing are, we read: Gentiles incorporated with them into one body) we have “For the promise that he should be the heir of the reached a clear explanation of what is meant by “the world, was not to Abraham or to his seed through the election hath obtained it.” Christ and His people are the law, but through the righteousness of faith” (Rom. 4:13). heirs “according to the promise,” which embraces all the By this we learn that God’s promise to Abraham was promises. It follows that there remains for the natural much larger than He chose to reveal in 0. T. times. It Israel nothing whatever of God’s promise to Abraham embraced the whole world. And now that we know the concerning a territorial possession in the world. The full breadth of the promise, we clearly recognize that election hath obtained it, and will never be dispossessed. God, by giving the whole world to the seed of Abraham But, in order to put the matter beyond all doubt, the would literally fulfill this promise; for the greater apostle not only states affirmatively who are the heirs of includes the less. God’s promise to Abraham, but he also shows negatively The apostle then goes on to show that it is impossible that Abraham’s natural descendants have no share that the promise to Abraham could be fulfilled to those therein. He rebukes those of his contemporaries who who .were merely his natural descendants: — held the contrary, charging them with not understanding “For if they which are of the law be heirs, faith is the Scripture which records that “Abraham had two made void, and the promise made of none effect” (Rom. sons” (Gal. 4:21-31). We will not expatiate further on 4:14). that wonderful “allegory”; but would merely remind the In other words, the bestowal of the promised land reader again that Ishmael represents Abraham’s natural upon the nation of Israel (“they which are of the law”) seed, and Isaac his spiritual seed, the latter being the would be — not the fulfilling of “the promise,” but — heirs of the promise; and that the words, “cast out the the nullification of it. bondwoman and her son, for the son of the bondwoman And the passage continues — shall not be heir with the son of the free woman,” were “Therefore it is of faith that it might be by grace, to a prophecy that the natural descendants of Abraham the end the promise might be sure to all seed; not to that should not share the inheritance with his spiritual seed, (seed) only which is of the law, but to that also which is the elect remnant. of the faith of Abraham, who is the father of us all. (As it Manifestly therefore, those who now maintain is written, I have made thee a father of many nations)”. that the natural Israelites as such are the heirs of God’s By this we are given to know that the promise to promise to Abraham, do not only fail to understand the Abraham, recorded in Genesis 17:1-8, runs to Abraham allegorical significance of his family history, but they and his spiritual seed, those who are of the faith of also close their eyes to the clear explanation there-of in Abraham, and that the clause “I have made thee a father Galatians 4:21-31 of many nations” (Gen. 17:5), means that saved Gentiles In Romans 9:6-8 the same truth is stated in these were to be among the heirs of this promise. words “For they are not all ‘Israel,’ which are of Israel. The subject is still further elucidated in Galatians; Neither because they are the seed of Abraham are they where we read “Now to Abraham and his seed were all children; but in Isaac shall thy seed be called. That is,

CHAPTER 17 101 They which are the children of the flesh, these are not for when Elijah made intercession against “Israel,” and the children of God: but the children of the promise are instanced some of the enormities they had committed, counted for the seed.” what was God’s answer? “I have reserved to Myself This Scripture gives us, in addition to the important seven thousand men who have not bowed the knee to truth that not all Israelites are included in the “Israel” of Baal.” That “very small remnant” were all He owned as God’s prophetic purposes, the closely allied truth that His people in that day; and Paul says, “EVEN SO” it “the children of God,” that is, those who are saved by is “at this present time also”; and he had shown in the the gospel, are “the children of the promise” (definite preceding chapter (9:25, 26) that “this present time” article in the original); and that they are “counted for is the “that day” foretold of God through Hosea, in the seed” (of Abraham). By this passage it is also seen which He would disown His nominal people as “not My that Romans IX continues a subject that was begun in people,” and would “call them My people which were Chapter VIII, the inheritance of the whole redeemed not My people” (Hos. 1:9; 2:23). creation by the children of God. For in Chapter VIII it There is no obscurity in the apostle’s answer to his is written: own question, “Hath God cast away His people?” the “The Spirit Himself beareth wtness with our spirit answer being in effect that God had in contemplation that we are the children of God: and if children, then a people, “which He foreknew,” which were not the heirs, heirs of God and joint-heirs with Christ” (Rom. natural Israel (for only a small fraction of that nation 8:16, 17). were to be included among them) and these He had not And the succeeding verses show that the inheritance cast away, but on the contrary they had obtained and here referred to is the entire creation of God, which is were already in possession of that which the natural hereafter to be delivered from the bondage of corruption Israel had been vainly seeking for And yet, in the into the glorious liberty of the children of God. Here is interest of modern dispensationalism, this luminous another Scripture which never could have been written explanation is not merely disregarded, but is reversed; if there were to be a Jewish millennium intervening and the passage is made to mean that the natural between “the sufferings of this present time” and “the Israelites are God’s people, and that as such they are to glory which shall be revealed in (or to) us” (v. 18). “obtain” in a future dispensation that which they have been “seeking for. Hath God Cast Away His People? The Kingdom Op God If therefore, God had cast out the bondwoman and her son (Israel after the flesh) and had decreed that What Israel was seeking for was usually in those the son of the bondwoman was to have no share in the days designated by the then current expressions, inheritance promised to Abraham (“the world”), could it “Kingdom of God” and “Kingdom of the heavens”; be said that He had “cast away His people”? Manifestly if and the Holy Spirit has made use of those terms in the the natural descendants of Abraham were “His people,” New Testament. Therefore, in closing this chapter, it is the answer would be, Yes. But Paul’s answers to that appropriate to call attention to the fact that, what Paul question is an emphatic and indignant, “God forbid.” was inspired to reveal in detail in Romans and Galatians, And he goes on to explain that the natural Israelites had been briefly foretold by the Lord Himself in His last were not His people; but that “His people which He words spoken to chief priests and elders of the people foreknew” was that very small “remnant according to just before His death. It is recorded by Matthew that, the election of grace” which believed in Jesus Christ after speaking to those Jewish leaders the parable of the (Rom. 11 :l-7). The plain and decisive answer given Wicked Husbandmen, the Lord put to them a question by the apostle in this passage is, that God had not cast which led them to pronounce the doom of their nation. away His people, because the apostate nation which He For, replying to His question — had cast was not His people. Those were “the vessels of “What will he [the lord of the vineyard] do to those wrath fitted to destruction,” which for centuries past He wicked husbandmen ?” — they said “He will miserably had “endured with much long suffering” (Rom. 9:22), destroy those wicked men, and will let out his vineyard and to whom He had said through Isaiah, “All day long to other husbandmen, which shall render him the fruits I have stretched forth My hands unto a disobedient and in their season” (Mat. 21:33-41). gainsaying people” (10:20-21). Little did they imagine that, in so speaking, they Those were not His people, and they never were, were uttering a true prophecy of what was about to

102 CHAPTER 17 happen to that nation. But the next words of Jesus make turn thy captivity, and have compasson on thee, and will this clear; for He said return and gather thee from all the nations whither the “Therefore I say unto you, The Kingdom of God Lord thy God hath scattered thee . . . shall be taken from you, and given to a nation bringing “And the Lord thy God will bring thee into the land forth the fruits thereof ” (v. 43). thy fathers possessed, and thou shalt possess it . . . And What Christ declares in these words is the same the Lord will circumcise thine heart, and the heart of all thing in substance as what Paul afterwards stated, when thy seed, to love the Lord thy God with all thine heart he said: “Israel hath not obtained that which he seeketh and with all thy soul, that thou mayest live . . . . And for, but the election hath obtained it”; for obviously, thou shalt return and obey the voice of the Lord, and “the election” is that “nation” to which, according to the do all His commandments which I command thee this words of Christ, the kingdom of God (which Israel was day.” (Deut. 30:1-8). seeking for) was to be given. The election is that “holy Here we have a clear statement of what Israel was nation,” which “in time past were not a people, but now seeking for; and we can readily understand how the are the people of God” (1 Pet. 2:9). unspiritual rabbis, those “blind leaders of the blind,” Further discussion of the subject of the people of should have interpreted this and similar scriptures as God, and particularly of the place which Gentiles have promises of political restoration for Israel and of the in that company, will be found in the next succeed in repossession by that nation of the earthly Canaan; for chapter. they were blinded to the truth that the land of Canaan was but a fleeting “shadow” (Heb. 10:1) of the true land The Word Op Faith Which We Preach of promise (Eph. 1:3) ; even as the earthly nation itself A specific instance of that which Israel was seeking was but the shadow “for the time then present,” of the for and had not obtained, but which the believing true Israel of God. remnant had obtained, is found in the reference which And then follow these words, to which we specially Paul makes in Romans 10 to the last prophecy of invite attention: Moses concerning Israel. That citation is of the highest “For this commandment, which I command thee importance; for it furnishes in and of itself conclusive this day, it is not hidden from thee, neither is it far off. proof that the promises of future mercy to Israel, when It is not in heaven, that thou shouldest say, Who shall they should repent and return to the Lord, are promises go up for us to heaven, and bring it unto us, that we of gospel-salvation, not of national restoration. may hear it and do it? Neither is it beyond the sea, that Therefore we ask special attention to what follows: thou shouldest say, Who shall go over the sea for us, and Immediately preceding the words quoted by Paul bring it unto us, that we may hear it and do it? But the from Deuteronomy 30, are prophecies of the complete word is very nigh unto thee, in thy mouth and in thy apostasy of Israel; fore tellings of the days to come heart, that thou mayest do it” (Deut. 30:11-14). when they would turn from the Lord, would break His Paul quotes from this scripture and says that Moses covenant and serve other gods, even sacrificing unto Was referring there to “the word of faith which we devils; because of which He would bring upon them all preach,” that is, the gospel; and he declares the inner the curses written in the book of the law, “until He have meaning of these words of Moses to be, “That if thou destroyed thee” (Deut. 28:45, 48, 61; and 29: 24-28). shalt confess with thy mouth the Lord Jesus” — Moses But now, against the background of that dark cloud had said “in thy mouth and in thy heart” — “and shall of coming judgment, God sets the lustrous bow of believe in thine heart that God hath raised him from the promised mercy. Let us therefore pay careful attention dead, thou shalt be saved” (Rom. 10:9). And the apostle to the words of Moses and to the explanation of them goes on to say that the promise was not for repentent the Spirit has given through the apostle Paul: Jews only, but for all men: “For there is no difference “And it shall come to pass, when all these things are between the Jew and the Greek; for whosoever shall call come upon thee . . . and thou shalt call them to mind on the name of the Lord shall be saved” (vv. 12, 13). among all the nations whither the Lord thy God hath The essence of all this, stated in the fewest words, driven thee, and shalt return unto the Lord thy God, and is that “this commandment which” — Moses said — “I shalt obey His voice, according to all that I command command thee this day,” and which was to be brought thee this day, thou and thy children, with all thy heart “very nigh” unto them, was to hear and obey the gospel and with all thy soul; that then the Lord thy God will of Christ.

CHAPTER 18 103 And from this Paul argues the imperative necessity 10-12). of preaching the gospel to all men, Jews and Gentiles CHAPTER XVIII alike; “for how shall they believe in Him of whom they have not heard? and how shall they hear without a Building Again The Tabernacle Of David preacher?” And, still keeping Moses’ prophecy in view, The apostle James, in announcing the decision he continues “But I say, Did not Israel know? [that God’s of the great and epoch-making Conference of the promised mercy was to embrace Gentiles also]. First apostles and elders at Jerusalem (Acts 15:1-21) which Moses saith, I will provoke you to jealousy by them that Conference was historically the first General Council of are no people, and by a foolish nation I will anger you. the Christian Church, cited the words of the prophet But Esaias is very bold, and saith, I was found of them Amos, through whom God had said: “In that day will that sought me not; I was made manifest unto them that I raise up again the tabernacle of David, that is fallen” asked not after me. But to Israel he saith All day long I (Amos 9:11). have stretched forth my hands unto a disobedient and The present writer has frequently been asked the gainsaying people.” (Rom. 10:18-21). meaning of this prophecy concerning the tabernacle And then the apostle sums up the truth of the of David; and inasmuch as the passage is sometimes matter by saying: “Israel hath not obtained that which referred to in support of the idea of a future restoration he seeketh for; but the election hath obtained it, and the of the Jewish nation, it is appropriate that due rest were blinded.” consideration be given to it in this volume. Here we have an authoritative explanation of God’s By reference to Acts 15:1-21, it will be seen that the promise of mercy for some future generation of Israelites question presented for the decision of the Conference upon condition of repentance and faith; and thereby we was whether the Gentiles, who had been converted to learn that, although it spoke of things seemingly material Christ, should be circumcised and commanded to keep and earthly, such as the re-possession of the tiny bit of the law of Moses (v. 5). For some had taught them, earth’s surface formerly possessed by their ancestors, it saying, “Except ye be circumcised after the manner of was in reality a promise of gospel-salvation. Further we Moses, ye cannot be saved” (v. 1). That question was of learn thereby that the promise is being fulfilled now to capital importance, as may be clearly seen in the light of all those Jews (the remnant according to the election Paul’s Epistle to the churches of Galatia. The conference, of grace) who confess the crucified Jesus as LORD and therefore, marked a momentous epoch in the history of who believe in their heart that God has raised Him from the Kingdom of God. the dead; and that the promise is for believing Gentiles For a proper understanding of this record, and as well as for believing Jews. particularly the words of James, we must give heed to the By this explanation we learn also that the failure of fact that the Jerusalem conference had to do wholly and Israel as a nation to obtain the promise of Deuteronomy solely with “the conversion of the Gentiles” (v. 3), which XXX, which the remnant has obtained, is in fulfillment not was not only a new thing, but to the Jewish disciples was only of the prophecies of Moses but of other prophecies as a most astonishing thing, a thing for which they were, in well; such for example as that which God spake through fact, wholly unprepared. Isaiah, saying: “All day long I have stretched forth My Peter was the first to speak. He related how God had hands unto a disobedient and gainsaying people.” Both instructed him to go to the house of Cornelius, where classes of prophecies — blessings and cursing — are in a company of Gentiles was awaiting him, and what had course of fulfillment now. For it necessarily follows that taken place there. Then Barnabas and Paul addressed all similar prophecies of mercy and restoration for the the conference, “declaring what miracles and wonders Jewish people are prophecies of gospel salvation, and God had wrought among the Gentiles by them” (v. 12). have their fulfillment in this present day of grace. And And finally James addressed the assemblage, saying: it is appropriate at this point to recall once more the “Simeon hath declared how God at the first (i. e. for enlightening word spoken by Peter, whereby we know the first time) did visit the Gentiles, to take out of them that it was revealed to Israel’s prophets that the things a people for His name. And to this agree the words of foretold by them they ministered, “not unto themselves, the prophets; as it is written, After this I will return, and but unto us”; which prophecies are the very things now will build again the tabernacle of David, which is fallen reported by those that have preached the gospel unto down; and I will build again the ruins thereof, and will us with the Holy Ghost sent down from heaven. (1 P. 1:

104 CHAPTER 18 set it up: That the residue of men might seek after the Let it then be kept in mind, as we proceed with Lord, and all the Gentles upon whom My Name is called, our inquiry, that the great Jerusalem Conference was saith the Lord, who doeth all these things. Known unto occupied — not with some future work of God, but — God are all His works from the beginnng of the world” with what He had at that very time begun to do. For (w. 14:18). His visitation of the Gentiles, beginning through Peter According to the writer’s understanding of the at the house of Cornelius, and continuing through Paul passage, the era contemplated by the words, “After this I and Barnabas in various places in Asia Minor, was will return,” is this present Gospel dispensation, whereof the subject, and the only subject, so far as the record the conversion of Gentiles is the conspicuous feature discloses, that was considered at that Conference. In (the “mystery,” Eph. 3:3-6) ; and that “the tabernacle of view of this fact, and of other considerations hereafter David” is a prophetic symbol of that “spiritual house,” noted, it is clear that the words, “after this,” do not into which converted Gentiles, along with converted specify a period of time subsequent to this present Jews, “as living stones,” are being builded together, upon gospel dispensation (as supposed by some), but a period Christ, the “sure Foundation,” “for an habitation of God subsequent to the time when Amos spoke his prophecy. through the Spirit” For James is giving, in verses 15-17, not a prophecy of (Matt. 16:18; Eph. 2:20-22; I Pet. 2:5, 6; Isa. 28: 16) his own, but that of Amos; and he is stating, moreover, From James’ words alone it is clear that God’s promise the substance of other 0. T. prophecies. When James through the prophet Amos, that He would “build again declared that the words of the prophets “agreed” with the tabernacle of David,” was related to what He was just what Peter had just related concerning his mission then beginning to do, namely, visiting the Gentiles, to to the house of Cornelius, he used a word which take out from among them a people for His Name. For, means literally to “sound together, to symphonize,” as after rehearsing what Simon Peter had just told them, when the instruments of an orchestra play in perfect how that God had chosen that apostle as the instrument harmony. Thus we are given clearly to know that the whereby He, for the first time, “did visit” a company of reports which Peter, Paul and Barnabas had brought Gentiles for the purpose stated above, James plainly to that Conference, concerning God’s wonderful work declared that to this (God’s visitation of the Gentiles in visiting and saving numbers of Gentiles, is just what to take out of them a people for His Name) agreed the had been foretold by the prophets in general (see Rom. words of the prophets (in general), and those of Amos 15:8-12), and particularly by Amos, whose words (in the passage quoted) in particular. James proceeds to quote. This makes it certain that the This connects the promise concerning the building phrase “after this” refers to some period subsequent to again of the tabernacle of David directly with God’s the days of the 0. T. prophets, and not to a period yet work, then just commenced, of converting sinners from future. In fact it is entirely clear from the whole record among the Gentiles. It fixes beyond all question the time of the Conference, that James applied “the words of the of the building again of the tabernacle of David; for it prophets,” including the phrase “after this,” to what God definitely locates that promised work in this gospel era, was then doing in visiting the Gentiles. during all of which God has been visiting and converting Furthermore, the exact words which God spake the Gentiles. And when we connect with this the further by the prophet Amos were, “In that day” (not “after fact, clearly stated in the N. T., that God’s chief purpose this”) “I will raise up the tabernacle of David that is in converting sinners of the Gentiles is that He may use fallen” etc. (Am. 9:11) ; and the Holy Spirit, speaking them as “living stones,” in the building of that “spiritual by James, gives us to understand that the words, “after house” which He is now raising up, our way to a right this,” correctly express what Amos meant by “in that understanding of the passage seems fairly clear. For it day”; and that they express also what was meant by only remains to inquire whether we are warranted by other prophets, who had foretold the salvation of the the Word of God in taking “the tabernacle of David,” Gentiles. Now the two preceding verses of Amos make spoken of by Amos, as a prophetic symbol of that it plain that the “day” whereof he was speaking is this “habitation of God,” which is now being “built upon the present era; for it is now that the Israelites are “sifted” foundation of the apostles and prophets, Jesus Christ among all the nations (v. 9). Himself being the chief Corner Stone” (Eph. 2:20-22). Hence the Scriptures thus far considered compel us to look for some work of God in this present age as “After This” the fulfillment of the prophecy that He would “raise up

CHAPTER 18 105 the tabernacle of David”; and for a work that involves it up and repair it. So we are driven to the conclusion the conversion of the Gentiles. This brings us to the that the raising again of the tabernacle of David, spoken question, What then is of by the prophet, was the figure of a work which God Himself would undertake to accomplish ; a work that The Tabernacle Of David? was of great importance in His eyes, and that would TO begin with, let us note that it is not the temple require for its accomplishment the putting forth of of Solomon. The two structures were quite distinct; His mighty quickening power. And such indeed is the and typically they differ widely in significance. Amos building of that “spiritual house” whereof “Jesus Christ prophesied concerning a “tabernacle,” definitely of the seed of David, risen from the dead” (2 Tim. 2:7), associated with David, a tabernacle which, at the time is the true foundation, the tried Corner Stone laid “in of his prophecy, had “fallen,” and was in “ruins.” Amos Zion”; and upon which converted Jews and Gentiles prophesied “in the days of Uzziah, king of Judah” having been “quickened together with Christ,” are “as (1:1), at which time the temple of Solomon was living stones,” being built up, “to offer spiritual sacrifices standing in all its glory, and its services and sacrifices acceptable to God by Jesus Christ” (1 Pet. 2:4-6). In this were being carried out in due order. There is doubtless view of the prophecy it does indeed “agree” with what something very significant in the fact that, while the God was beginning to do in the days of the Jerusalem temple of Solomon was yet standing, God declared conference, as reported by the apostles, Peter, Paul and His purpose to raise up the tabernacle of David that is Barnabas. fallen,” and to “raise up its ruins.” As Living Stones Historically, the tabernacle of David was the tent wherein the ark of God was housed during the latter part Peter, who was the first speaker in that Conference, of David’s reign. In 2 Samuel Chapter 6 is the account gives clear light, in his first Epistle, upon the matter of the bringing up of the ark of God “into the city of which was there under deliberation, and which is also David with gladness” (v. 12) ; and it is recorded that the subject of our present inquiry. For the revelation of “they brought the ark of the Lord, and set it in its place, truth given in that Epistle culminates in the statement of in the midst of the tabernacle that David had pitched chapter II, that those whom God has begotten again unto for it” (v. 17). Thus “the tabernacle of David,” pitched in a living hope by the resurrection of Jesus Christ from the “Zion,” the city of David, became the dwelling place of dead, who have been redeemed with His precious blood, Jehovah; and hence it is most natural and fitting that it as of a lamb without blemish and without spot, and have should become in prophecy the figure or symbol of that been born again of the incorruptible seed of the word “tabernacle of God,” which the Son of David was to build, of God, as declared in Chapter I, are, as “living stones,” according to the true meaning and intent of the word of being built up a spiritual house, upon Jesus Christ, the the Lord by Nathan, recorded in the very next chapter “living Stone” which the builders rejected, made in of 2 Samuel: “He shall build an house for My Name, and resurrection “the head of the corner.” And the apostle I will establish the throne of his kingdom forever” (2 quotes in this connection Isaiah 28:16, “Wherefore also Sam. 7:13).[7] This conclusion finds strong support in it is contained in the Scripture, Behold, I lay in Zion a the fact that the name of David’s city, Zion, is used in chief corner stone, elect, precious; and he that believeth many prophecies, and also in the New Testament, as the on Him shall not be confounded. designation of God’s eternal habitation. This citation from Isaiah establishes two facts of Recurring to the prophecy of Amos, it will be clearly capital importance; first, that God’s eternal habitation is seen that his statements could not be taken as applying being built, not in the natural world, but in the spiritual to the literal tent that David had set up to receive world; and second, that the “Zion” of prophecy, which the ark. Even if that frail structure had survived, in a God has chosen as the place of His eternal abode, is the condition of delapidation, to the days of Amos, still the heavenly Zion, to which we “are come” (Heb. 12:22). terms “breaches” and “ruins,” used by Amos, and the These two facts constitute strong evidence confirmatory phrase “build again” of James, would be inapplicable to of the correctness of our explanation of Acts 15:16. For a mere tent. Nor would it require a work of God to raise the tabernacle that David built for the ark was in Zion, the city of David; and inasmuch as the name “Zion” 7 It should be noted that the words, “for My designates a spiritual locality, the place of God’s eternal name,” link this promise with the words of James, “to dwelling, it would naturally follow that the expression take out of them a people for His Name.”

106 CHAPTER 18 “tabernacle of David” has also a spiritual meaning. he dealt among all the people, even among the whole Furthermore, when God, by the lips of His prophet, multitude of Israel, as well to the women as men, to declares that He Himself will, in a certain specified every one a cake of bread, and a good piece of flesh, and era, raise up again that which had formerly been His a flagon of wine” (2 Sam. 6:12-19). It is not difficult to temporary dwelling place, and when, in that very era, see in this description a type of those eternal joys which we learn from His servants, Peter and Paul, that He is all will share together, when at last “the tabernacle of actually building for Himself an eternal dwelling place, God shall be with men, and He will dwell with them, the conclusion is well nigh irresistible that the building and they shall be His people; and God Himself shall be He is now raising up is the one He said He would with them and be their God.” raise up in this present dispensation and there should George Smith On The Tabernacle Of David be no hesitation or reluctance so to do, seeing that figurative language is the customary language of the Very little seems to have been written on the subject prophets. And a most explanation of those expressions of the Tabernacle of David; therefore the writer was immediately presents itself, when we call to mind that glad to find, in George Smith’s Harmony of the Divine people constitute His true dwelling place. It was Israel Dispensations (published in 1856) some illuminating that was and that was, in contemplation, in “ruins.” comments thereon. It was Israel that God purposed to “raise up again”— The chapter is much too long to be reproduced here not, of course, the natural Israel, but the spiritual in full. But some extracts are given below, prefaced Israel, the true “Israel of God,” a people composed of by a brief explanation of what precedes the quoted the saved remnant of the natural Israel, with whom paragraphs. are incorporated into one body, forming one spiritual Mr. Smith wonders that there should ever have been house, the called from among the Gentiles. To these any uncertainty as to what was meant in the prophecies of Amos refers in the words “remnant of Edom, and of all Isaiah 16:5 and Amos 9:11 by “the tabernacle of David”; the heathen (Gentiles) upon whom My Name is called” seeing that the Scriptures give such great prominence to (Am. 9:12, Instead of “remnant of James has “residue of “the tabernacle that David had pitched” for the ark of men” which indicates that Amos used the word “Edom” the covenant. One account of the removal of the ark to figuratively to designate all who were not “Jacob,” that the tabernacle that David prepared for it on Mount Zion is, non-Israelites. is given in 2 Samuel 6:15-17; and again in 1 Chronicles The words “Gentiles upon whom My Name is called” 16:1 it is recorded that “they brought the ark of God, refer back to the words “to take out of them a people for and set it in the midst of the tent that David had pitched His Name”; which serves to show that the prophecy of for it.” Moreover both accounts make evident that the Amos has its fulfillment in present day visitation of the housing of the ark of God in the tabernacle of David was Gentiles. an event of unusual importance; for it was celebrated by The word “tabernacle” is used of God’s dwelling place “all Israel” with demonstrations of the most impressive in the N. Thus we read in Hebrews 8;1, 2 concerning character — “with shouting, and with sound of the Christ that He is “a minister of the sanctuary, and of the cornet, and with trumpets and with cymbals,” while true tabernacle which the Lord pitched, and not man”; King David himself danced before the ark with all his and again, in the last vision of the Apocalypse, John might in the exuberance of his joy. And then followed saw the New Jerusalem coming down from heaven, and sacrifices of burnt offerings and peace offerings, and heard a great voice saying, “Behold, the tabernacle of the distribution “to every one of Israel, both man and God is with men” (Rev. 21:1-3). More in this connection woman,” of the king’s bounty, flesh, bread and wine for the Lord Jesus announces Himself as “The Root and a feast. And furthermore the event was signalized by Offspring of David” (22:16). the fact that “Then on that day David delivered first this In the prophecy of Amos we have the words of God, Psalm to thank the Lord into the hand of Asaph and his “And I will build it, as in the days of old.” The days when brethren” (that is, Psalm 105 and parts of other Psalms: David pitched a tabernacle in Zion for the ark were see 2 Sam. 23:1, and 1 Chron. 16:7). days of joy and gladness, of shouting and dancing, of But, as Mr. Smith points out, the most remarkable and victory and prosperity, the days when David reigned significant feature of this great historical event is that it over a united and a happy people. It is recorded that “He constituted a decided break with the levitical ordinances blessed the people in the Name of the Lord of hosts. And given through Moses, in that the ark of God’s presence

CHAPTER 18 107 was no longer in the holy of holies of the Tabernacle of the kingdom era. But Amos, in the days of Uzziah, of the Wilderness (which was then at Gibeon), but in delivered that famous prophecy concerning the raising the midst of the Tabernacle of David on Mount Zion; up of the Tabernacle of David (Am. 9:11, 12), which all and further that there were no animal sacrifices there, the apostles, elders and people assembled at Jerusalem only sacrifices of praise and thanksgiving; an no priests, accepted as decisive of the question whether the Mosaic but only Levites, whom David appointed “to minister ritual was to be imposed upon Gentile converts (Ac. before the ark of the Lord, and to record,” that is literally 15:1-17). Citing the words of Amos, Mr. Smith says it to make mention of, or bring to remembrance, or in was — other words to proclaim or preach the mercies and “A prophecy which clearly places before us the the marvellous acts of God, “and to thank and praise genius and character, religious services and spirit the Lord God of Israel” (1 Chr. 16:4). This was a very of the tabernacle of David, as similar and precursor remarkable suspension of the system of worship of the to the Kingdom of Christ.” And then, after quoting Law, and an equally remarkable foreshadowing of that Isaiah’s prophecy (16:5) concerning “the Tabernacle of of the Gospel. And so it was during the greater part of David,” he continues “These prophecies considerably King David’s reign, during all the years the ark of God enlarge our field of vision with respect to the relation dwelt in the Tabernacle of David. of the tabernacle of David to the kingdom of Christ. Chiefly it is to be observed that this sojourn of According to these, the Shekinah, resting over the the ark on Mount Zion is the foundation of the many cherubim in the sanctuary of Mount Zion, typified references in the Psalms and the Prophets to Zion, as the the reign of Christ in the Gospel Church. In fact this dwelling place of Jehovah, and is what gives to the terms is the true line of descent, and the true exposition of “Zion” and “Mount Zion” their high spiritual meaning. the kingdom of Christ. For here, in those gracious And it is a most significant fact, whereof we must take institutions of a remembered and proclaimed covenant due notice if we are to understand some of the most mercy, and those thanksgivings of grateful love (poured important of the prophecies, that never thereafter was out in songs of praise), Messiah sits ruling in the hearts Mount Moriah, where Solomon’s magnificent temple of His people, dispensing truth, and hastening them on stood, referred to as Jehovah’s dwelling place, but to the attainment of righteousness.” always Mount Zion; and that when God speaks by His Referring to the question brought up for decision at prophets concerning things to come in the Kingdom of Jerusalem, whereof an account is given in Acts 15, Mr. Christ, He never says “I will build again the Temple of Smith says: Solomon which I destroyed,” but “I will build again the “The decision of that question, so vitally important Tabernacle of David which is fallen down.” to the rising Church, was formally referred to the Thus, the Tabernacle of David is evidently replete apostles and elders at Jerusalem. Paul, Barnabas and with typical meaning, concerning which it will suffice for others went from Antioch to the Hebrew capital to take our present purpose to remark that, to David, the man part in this important discussion. Peter, Barnabas and after God’s own heart, who was himself a conspicuous Paul recited the wonders wrought among the Gentiles by type of Christ, and who is more closely associated with the preaching of the Gospel. But still there was wanting the gospel than any other of the patriarchs (Mat. 1:1; some clear, pointed, poioerful, Scriptural authority to Ac. 13:22, 34; Ro. 1:3; 2 Tim. 2:8; Rev. 27:16, etc.) it was effect the permanent settlement of a question of such given to know the mind of God concerning real spiritual magnitude. And it was supplied by James, who quoted worship; and that he, “being a prophet, and knowing the words of the text (Amos 9:10, 11) as incontrovertible that God had sworn with an oath to him, that of the evidence on the case. The question was, Must the fruit of his loins according to the flesh, He would raise ritual law of Moses be obeyed by Christian converts? up Christ to sit on his throne” (Ac. 2:30) was permitted To this the apostle replied, ‘Certainly not; for inspired to give in the tabernacle pitched by him on Mount Zion, prophecy declares that the kingdom of Christ is not a wonderful foreshadowing of the worship, by prayer, to be a revival and extension of Mosaicism, but on preaching and song, which characterizes the gatherings the contrary a restoration of the tabernacle of David. of God’s people in this gospel dispensation. And since in that sanctuary the Mosaic ritual had no The spiritual worship thus begun was not continued place, so it can have no claims in the Christian Church.’ in the reign of subsequent Kings; for a fearful decline The most important feature of this case is the perfect began in the days of Solomon and continued to the end unanimity with which this judgment was received and

108 CHAPTER 18 adopted. This was a meeting composed almost entirely its operation, have been suspended for so many years? of Hebrews, whose sympathies and prejudices inclined That this measure should have been wrought up into them to the observance of the ordinances of the law. Yet sacred prophecy, and used under apostolic inspiration no sooner is the citation of sacred Prophecy made, than to cast a steady light on the true character of the Gospel all perceive its force, all admit its decisive effect. Even the Church, and to show the nature of Gospel institutions? great body of believers unanimously concur. And there Yet so it is. And so fully is this the case that none can in Jerusalem itself, within sight of the temple, where the adequately apprehend the glorious development of ritual of the law was still performed in all its extent and grace which has attended the revelation of the Gospel, minuteness, the whole body of the Church repudiate without a recognition of the Tabernacle of David, and its claims, and adopt the Tabernacle of David as the some acquaintance with its services and its position in Divinely appointed model for all Christian practice and prophecy. institutions.” “How beautiful is the harmony with which these As to the effects: The first effect of the decision views put before us the merciful revelation of Divine was to sweep away forever the assertion, “Except ye be grace to mankind! The law was introduced as a mighty circumcised, ye cannot be saved.” For, says our author, persuasive and protest against idolatry, and for the “Circumcision fell and perished from the Christian purpose of setting forth, by the most significant and Church before the Divinely inspired quotation of the vivid typical action, the redeeming work of the Lord prophecy of Amos by the apostle James. Sacrifice was Jesus. This being done, the Tabernacle of David is raised, abolished with circumcision. For that institution formed and Mount Zion becomes the seat of a manifestation no part of the worship offered to God on Mount Zion. of spiritual privilege and saving grace, which, in a great “With circumcision and sacrifice the priesthood measure, anticipated the blessings of the Gospel, and was also abolished. Indeed an unsacrificing priesthood was exactly adapted to prepare the world, and especially is a contradiction of terms; for every priest is ‘ordained the Hebrew church, for the coming and Kingdom of to offer gifts and sacrifices’ (Heb. 8:3). But there was God’s Messiah.” nothing of that kind in the tabernacle of David, whose The foregoing quotations present what impresses sacred services therefore vividly represented the the writer as being a sound, sane, satisfying and above worship proper to that church which is redeemed by all, Scriptural, exposition of the Word of truth! the blood of the Lamb, Whose ‘one sacrifice for sins’ is Calvin’s Comment On Micah 4.6. universally and everlastingly efficacious — ‘once for all’ (Heb. 10:10). Nor must it be forgotten that, with those In connection with the subject of the building of elements of the Mosiac economy, every existing typical the tabernacle of David, Calvin’s comment on a parallel and symbolical thing was swept away” (That is to say all prophecy is worthy of special consideration. the “shadows” of the law were abolished and replaced by Micah 4:6, 7 reads: “6. In that day, saith the Lord, the corresponding spiritual realities). “It is astonishing will I assemble her that halteth, and I will gather her that educated Christian men should evince so much that I have afflicted weakness and ignorance as have been of late displayed; “7. And I will make her that halted a remnant, and not to use stronger terms.” her that was cast off a strong nation; and the Lord shall “The tabernacle of David evidently arose from the reign over them in Mount Zion from henceforth even existence and felt wants of men. They needed means of forever.” more direct union with God and communion with His Commenting on verse 6, Calvin (as quoted in Karl Spirit, than was afforded by priestly instrumentality in Barth’s great book on The Word of God) says: the national sanctuary. And it pleased God to sanction “Although the Church is at the present time hardly and honor such a deviation from His own appointed to be distinguished from a dead, or at best a sick, man, ordinances as would meet that need. Hence the Ark there is no reason for despair; for the Lord raises up of God and His glory dwelt in the sanctuary of Zion. His own suddenly, as He waked the dead from the There the people met before the Lord. There they heard grave. This we must clearly remember lest, when the the wonders of His covenant mercy and felt the power Church fails to shine forth, we conclude too quickly of His saving grace. How marvellous are the merciful that her light has died utterly away. But the Church in manifestations of God! Who would have supposed the world is so preserved that she rises suddenly from that the Mosaic system could, in one great feature of the dead. Her very preservation through the years is

CHAPTER 19 109 due to a succession of such miracles. Let us cling to the hereafter to be restored nationally? remembrance that she is not without her “resurrection, Looking at the context, which is the way to learn or rather, not without her many resurrections.” what is the subject of the prophecy, we find that For it is to be remembered that, as already pointed the verses quoted above follow immediately God’s out, the true Israel is a resurrection from the putrid promise of the “new covenant,” which (He says) was carcase of the natural Israel. to be “not according to the covenant that I made with As regards verse 7, we have a record of the fulfillment their fathers in the day that I took them by the hand thereof in 1 Pet. 2:9, where we read of a remnant that to bring them out of the land of Egypt, which My had been made a nation. covenant they brake.”f Under that old covenant earthly At verse 10 the prophet foretells the birth pangs blessings were promised to an earthly people, including of the daughter of Zion in the bringing forth of this national existence and the possession of the land of “nation”; and a few verses further on (5:1) he speaks of Canaan. Those blessings, moreover (and it is important the treatment the Judge of Israel was to receive at the to observe this) were made to depend upon express hands of that people, and which was to precipitate that conditions, to be faithfully observed by that people, travail. and were to be forfeited if those conditions were not : observed. But that covenant, the Lord declares, “they brake.” And now, through Jeremiah, He proclaims the great fact that He will make, in a time then future, “a CHAPTER XIX new covenant,” which was to be of a different sort. “Shall Israel Be Restored As A Nation?” The Epistle to the Hebrews explains fully this prophecy of Jeremiah concerning the new covenant, Under the above title a writer, in a recent issue of the prophecy itself being quoted in full in Heb. 8:7-13, a religious periodical, undertakes to give scriptural and in part in 10:15-17. It is the “everlasting covenant,” evidence in support of the doctrine that the natural seed secured by the blood of Jesus Christ (Heb. 13 : 20). It of Jacob are hereafter to be reconstituted as an earthly is established with a heavenly people, those who are nation, and as such are to reoccupy the land of Canaan. “come to Mount Sion, and to the city of the living God This attempt is commendable. For it is surely the heavenly Jerusalem, . . . and to the church of the first incumbent upon those who uphold the doctrine above born (ones) who are written (i. e. enrolled) in heaven” referred to, to bring clear proof thereof from the Word (Ch. 12:22, 23). It is “a better covenant established upon of God. Moreover, it will help the reader to form his better promises” (Ch. 8:6). It is the covenant where own independent judgment on the important matter we under every repentant and believing sinner, whether are considering, if we call his attention to the passages Jew or Gentile, receives the forgiveness of his sins (Ch. of Scripture relied upon by those who hold the doctrine 10:12-18). And finally, it is the only covenant under of the national restoration of Israel. which God henceforth deals with any part of the human What evidences then does this writer advance? family; for Hebrews gives great prominence to the truth First he quotes Jeremiah 31:35-37; and to this that the old covenant, with its conditional promises of passage particular heed should be given; for of course national prosperity and an earthly country (promises the first witness will be one upon whose testimony long since forfeited by rebellion and apostasy) has been special reliance is placed. Here is the passage: set aside completely and forever (8:13, 10:9). “Thus saith the Lord that giveth the sun for a light Furthermore, our Lord Himself fixed the by day, and the ordinances of the moon and of the stars interpretation of this prophecy of Jeremiah, and showed for a light by night, that divideth the sea when the waves that it has its fulfillment in Himself and His redeemed thereof roar; the LORD of hosts is His name: If those people (“the Israel of God”), when, in instituting His ordinances depart from before Me, then the seed of memorial supper, He said, “This is My blood of the new Israel shall cease from being a nation before Me forever. covenant, shed for many for the remission of sins” (Mat. Thus saith the Lord; If heaven above can be measured, 26:28). and the foundations of the earth searched out beneath, Beyond all question therefore, the prophecy we are I will also cast off all the seed of Israel for all that they considering pertains to this present gospel era (not to have done, saith the Lord.” some future day) ; and it has its consummation in that Do these verses declare that the earthly Israel are “holy nation” (I Pet. 2:9) which began with the believing

110 CHAPTER 19 “remnant according to the election of grace” future era. The writer of that article appears to have a (Rom. 11:5), to which the saved from among the very poor opinion of the intelligence of his readers. Gentiles are added, according to the revelation of “the Ezekiel’s Testimony mystery,” which God has now made known “unto His holy apostles and prophets by the Spirit, (namely) that Next is quoted the following the Gentiles should be fellow heirs, and of the same “Thus saith the Lord God; Behold, I will take the body,” etc. (Eph. 3:1-6). children of Israel from among the heathen, whither they But even if we disregard the context and confine be gone” — they were already in captivity when this our attention to the verses quoted in the article we are prophecy was given •— “and will gather them on every reviewing, it is plain that they contain no prediction side, and bring them into their own land: And I will that the earthly Israel is to be “restored as a nation.” The make them one nation in the land upon the mountains promise they contain is that Israel should never cease of Israel; and one king shall be king to them all: and from being a nation. Now it is easy to see the fulfillment they shall be no more two nations, neither shall they of this promise in Christ and His redeemed people; for be divided into two kingdoms any more at all” (Ezek. “Israel” is perpetuated in that “peculiar people” (Tit. 37:21, 22). 2:14, I Pet. 2:9) just as David’s line is maintained and The context of this prophecy makes it quite plain that perpetuated in Jesus Christ the Son of David risen from it relates to the kingdom of Christ and the “everlasting the dead (see also Mat. 21:43, where our Lord speaks of covenant” (see particularly verses 24-26). The oneness the new “nation”). But it is simply an impossibility that here foretold is the oneness of all who are in Christ, the prophecy that the seed of Israel should never “cease “whether Jews or Gentiles” (1 Cor. 12:13; Gal. 3:28; Eph. from being a nation” should apply to the natural seed 2:13-15; Col. 3-11). So it has always been understood of Jacob; for they have ceased from being a nation since by Christian teachers and commentators ; and therefore the destruction of Jerusalem in A. D. 70. anyone who now would put a radically different Further the verses quoted from Jeremiah promised interpretation upon the passage is called upon to prove that God would not “cast off all the seed of Israel, for his case convincingly. The vision of Ezekiel 37 is one all that they have done.” And God has not “cast off all of a series which begins at chapter 34 with God’s stern the seed of Israel” — a fact which Paul is most careful reproof of “the shepherds of Israel,” in which chapter He to point out in Romans 11 :l-5. For there we read that makes the great promise, “Behold, I, even I, will both God “has not cast away His people which He foreknew,” search My sheep, and seek them out” (37:11). This puts but has accepted “the remnant according to the election us on the right track for the true explanation of these of grace.” And the apostle goes on to show in the same prophecies. But again the writer completely ignores the chapter, that these, with believing Gentiles “grafted in,” context; and again he makes not the slightest attempt constitute the “good olive tree,” the true Israel of God. to show that the passage prophesies the restoration of In view of all this, which it needs no special gift Israel as an earthly people. Therefore we need not dwell of spiritual intelligence to discern, any one who cites longer upon it. Jeremiah 31 as a prophecy of the future restoration of Isaiah’s Testimony the natural Israel as a nation is bound to show clearly where that prediction is to be found in it. But the article Then we have this passage: I am reviewing contains not a word of explanation to “And He shall set up an ensign for the nations, and that effect. The writer thereof merely quotes along with shall assemble the outcasts of Israel, and gather together it Jeremiah 33:25, 26 (where the prophet foretells, as he the dispersed of Judah from the four corners of the does in various other passages, the return of the Jews earth. The envy also of Judah shall be cut off: Ephraim from the then approaching Babylonian captivity), and shall not envy Judah, and Judah shall not vex Ephraim” then makes the following comment: (Isa. 11:12, 13). “Thanks, Jeremiah, we know that you have much This Scripture is part of one of the most glorious of more to say that was given you from the Lord; but this all the 0. T. prophecies of Christ and His gospel; and is to the point and quite sufficient.” I protest earnestly against the attempt to put upon And not a word of explanation does he give to show it a meaning that would lend support to the carnal wherein the verses quoted from Jeremiah relate in any expectations of apostate Jews. The verses immediately wise to the political status of the natural Israel in a yet preceding the quotation are these

CHAPTER 19 111 “In that day” — what day? — “there shall be a root Christ to the Gentiles” (v. 16), is citing 0. T. Scriptures of Jesse, which shall stand for an ensign of the people; to show what were God’s purposes and promises from and to it shall the Gentiles seek: and His rest shall be of old concerning the Gentiles. His promises in that glorious. And it shall come to pass in that day, that the regard began with the assurance given to Abraham that Lord shall set His hand the second time to recover the in his Seed should all the nations of the earth be blessed remnant of His people which shall be left from Assyria, (Gen. 22:18). Those promises were renewed through and from Egypt” — etc. (comp. the countries out of Moses, David, and Isaiah; as the apostle in this passage which they were gathered on the day of Pentecost, Ac. sets forth. And those were “the promises made unto the 2:9-11) — fathers” that Christ came “to confirm.” Yet the writer of And then follow the words quoted in the article the article we are reviewing ignores the perfectly plain under consideration, viz., “And He shall set up an sense of the passage, and takes it for granted, first, that ensign for the nations” (the Gentiles!). So here we have God had promised the fathers of Israel that He would a clear and distinct prophecy of the gospel, precisely reconstitute that nation in a post-gospel era (whereas as it was historically fulfilled in the beginning of this He promised no such thing, but the very opposite) ; dispensation. Christ was to come as a “Shoot” or and second, that Christ came to confirm that (purely “Branch” out of the stem of Jesse (the royal house being imaginary) promise. Surely the importance of the cut down to the roots); and “the spirit of the Lord” was matter at issue demands at least a serious attempt to to “rest upon Him” (w. 1, 2). This “Root of Jesse” was show that the Scriptures quoted lend support to the to stand for an ensign (a banner or standard) for the view advocated by the one who quotes them. But none people; and the Gentiles were to seek unto Him; and is made in the paper now under review. He should bring them into a glorious rest (v. 10). And Following this is a very cursory reference to Romans specifically, He should first “recover the remnant of 11, from which several short bits are quoted, and again His people” (v. 10), and then “set up an ensign for the with no explanation of the bearing of the quotations. It is nations.” All of which has been gloriously fulfilled. And my understanding of the matter, and in another chapter so wondrously do the historical facts correspond to the (Chap. XVII) I have attempted to show, that Romans 11 inspired prediction that very few, I am sure, even in this contains proof of the most conclusive sort that there is day of what has been not inaptly termed “crazy-quilt no future in the purposes of God for the natural seed of dispensationalism,” would have the temerity to take this Jacob as a nation, but that there is the hope and promise blessed prophecy away from the redeemed of the Lord of personal salvation for individual Israelites—”if they and apply it to an earthly people of a yet future era. abide not still in unbelief ” (Rom. 11:23). And when we turn to the article where the above Lastly Acts 15:14-17 is quoted, and it is stated that quoted verses are cited, in order to learn wherein they the phrase “After this” means after this present gospel speak of the restoration of natural Israel as a nation in a dispensation is ended. It matters little what era that yet future day, we find no explanation at all. It is simply phrase indicates, for the passage speaks not a word taken for granted that the “king” (spelled with a small k) about restoring again the Jewish nation, but of raising is a mortal man, and that the people are up the tabernacle of David — a very different matter “Israel after the flesh” (I Cor. 10:18) (see chapter herein on The Tabernacle of David). But the application which James makes of these words The New Testament Scriptures (quoted by him from Amos 9:11) shows plainly that the Our writer now turns to the N. T. and quotes time indicated by the words “after this” was the time (or rather partly mis-quotes and partly garbles) the then already come when the convocation at Jerusalem scripture which says that — was being held. A reference to the text and context (Am. “Jesus Christ was a minister of the circumcision for 9:9-11) will abundantly confirm this. the truth of God to confirm the promises made unto the Therefore, no other conclusion is possible from a fathers: and that the Gentiles might glorify God for His careful examination of the Scriptures cited in the article mercy” (Rom. 15:8, 9). we are discussing, than that the doctrine of a yet future The words I have italicized, which are a part of the restoration of the Jewish nation has not a scriptural leg same sentence with what precedes, are not quoted in to stand upon. the article at all; and the omission is highly significant, It would be, of course, a tedious business to inasmuch as in this passage Paul, as “the minister of Jesus examine minutely every passage in which old covenant

112 CHAPTER 20 shadows —as Israel, Zion, Jerusalem, the temple, etc.— first resurrection. Blessed and holy he who has part in are mentioned as symbols of the eternal realities they the first resurrection. Over these the second death has represent. Nor is there any need to do so in order to no authority; but they shall be priests of God and of arrive at the truth of the matter we are investigating. A Christ and shall reign with him a thousand years. And single plain statement of the New Testament will suffice when the thousand years may have been completed, for that. This, for example Satan will be loosed out of his prison and will go out “Nevertheless, what saith the Scripture? Cast out the to mislead the nations which are in the four corners of bondwoman and her son; for the son of the bondwoman the earth, Gog and Magog to gather them unto war, of shall not be heir with the son of the free woman” (Gal. whom the number is as the sand of the sea. And they 4:30). went up upon the breadth of the earth and encircled the In this passage the apostle Paul not only “spiritualizes” camp of the saints and the beloved city. And there came the O. T. Scripture (as in fact he does habitually) but he down fire from God out of heaven and devoured them. also makes it certain that all the unfulfilled promises of And the devil who misleads them was cast into the lake God are for the spiritual seed of Abraham (Gal. 3:7, 29; of fire and brimstone where are the beast and the false see also Heb. 2:16, marg. and Lu. 1:54,55). This should prophet; and they shall be tormented day and night for put the matter beyond dispute for all who accept the the ages of the ages.” epistles of Paul as the Word of God. In the interpretation of the above passage, the principal question to be decided is: in what realm do the described events take place? Are they in the realm CHAPTER XX of the natural, or in that of the spiritual? They who Concerning The Millennium locate them in the realm of the natural, in other words who make them a part of this earth’s history, must of The millennium is a subject of fascinating interest. necessity postpone them to a future era, regardless So little, however, is said about it in the Bible that almost of whether they place Christ’s second coming before boundless room is left to the imagination in respect the millennium or after; for certainly no such events to the details thereof; and it must be admitted that as are here described have as yet transpired on earth. expositors have taken full advantage of the opportunities But, for those who locate the scenes and events of the thus afforded. millennium in the realm of the unseen things, there is All that is written on the subject is found in the no such necessity. According to their understanding first ten verses of Revelation, Chapter XX. As literally of the passage those scenes and events may be already translated (following the text of The Englishman’s Greek past, or they may be going on now. N. T. (Bagster) those verses read: This preliminary question must be decided by the “And I saw an angel descending out of heaven having testimony of the passage itself; and to my mind its terms the key of the abyss and a great chain in his hand. And clearly indicate that the seer of Patmos is here describing he laid hold of the dragon, the ancient serpent, who is events of the spiritual realm. For to begin with, the two the devil and Satan, and bound him a thousand years, actors in the first scene are spiritual beings; and hence it and cast him into the abyss and shut him up and sealed must be that the “key” and the “great chain” are spiritual over him, that he should not longer mislead the nations — not material — objects, and also that the place of until the thousand years were completed; and after these Satan’s confinement, called in the A. V. “the bottomless things he must be loosed a little time. pit,” but designated in the original text by the single “And I saw thrones, and they sat upon them, and and very expressive word, abussos (abyss), is a spiritual judgment was given to them; and the souls of those that locality. Hence also the binding and the sealing of Satan had been beheaded for the testimony of Jesus and on are spiritual actions, corresponding to what those words account of the word of God, and those that did not do describe in the realm of the natural. homage to the beast, or his image, and did not receive Furthermore, in the second scene John saw the souls the mark upon their forehead and upon of those who had been (pluperfect tense) beheaded for their hand; and they lived and reigned with Christ the testimony of Jesus, together with those who did not the thousand years, but the rest of the dead lived receive the mark of the beast; and these all lived and not again (the critical texts all omit again) until the reigned with Christ during the thousand years; from thousand years should have been completed. This is the which it is evident that the passage has to do with things

CHAPTER 20 113 in the spiritual realm, where “the souls” of departed the Scripbelievers are now awaiting their resurrection bodies. It ture ; whereas the postponement of the prophecies also indicates what is meant by “the first resurrection,” concerning Israel, Zion and Jerusalem to a yet future as will be shown below. era is contrary to clear statements of the word of God. Help From The Relativity Theory The Einsteinian Relativity Theory posits a relationship between space and time of such nature as makes time to be a fourth dimension of space. In the current philosophical jarjOn this idea is expressed by the clumsy phrase, “space-time continuum.” According to this idea, one should never speak of a here, or of a now, in his experience; for his here is never detached from his now. Hence, in the interest of accuracy, the proper expression is here-now. As an illustration of what is involved in this view of space-time, we are reminded that a man’s infancy and his old age are just as truly parts of himself as his head and his heels. In other words, it takes the full measurer of the time he occupies as well as the full measure of the space he occupies, to make the complete individual. That there is indeed some such relation between space and time seems evident when we reflect, in the light of the Scriptures upon the Being of God; for in that light we perceive that, just as God is everywhere present in space, even so He is everywhere present in time; that with Him there is no past and no future. God speaks habitually of things future as if they were present before Him; and so they undoubtedly are. We get this conception of God’s Being and Nature from statements such as that He “inhabits eternity,” and that with Him “one day is as a thousand years, and a thousand years as one day.” Applying this idea to the case of a prophecy whereof we know of no fulfillment, it is evident that we may do with it either of two things: (1) we may locate the fulfillment in another realm of space, or (2) we may locate it in another era of time. And specifically, we may either (1) assume its fulfillment to be in this realm of the natural and visible at a future era of time, or we may (2) assume its fulfillment to be at this present time (or in a time already past) in another region of space. The first of these alternatives is that which is usually chosen; the reason being that it is far easier for us to conceive of a future era of time where the same state of things with which we are familiar is still going on, than to conceive of a realm co-existent with this where a state of things of a spiritual kind subsists. Yet the latter explanation is obviously as satisfactory and sufficient as the former. And what we claim for it is that it has solid support in

Dr. Stafford’s Study Of The Kingdom I have lately come upon an explanation of the passage we are now examining, which, because it takes full account of the facts noted above, and because also of its close adherence to the Scriptures and its rejection of all human imaginings, is the most satisfactory explanation of the millennium that has thus far come to my notice. It is found in A Study of the Kingdom, by Dr. T. P. Stafford (published by the Baptist Sunday School Board, Nashville, Tenn.). In what follows I have made use of Dr. Stafford’s explanation, at least as to all its most prominent features ; for I had already become convinced from the evidence afforded by the passage itself that it pertains to the spiritual realm. Dr. Stafford, after presenting his interpretation of the passage, makes the following statement, which to me is of much interest: “Some years ago I thought out for myself this interpretation and the proof just cited. I thought I could claim originality for it. But to my chagrin I discovered the other day that Augustine made the same interpretation supported by the same words of Jesus (City of God, 20, 7). I cannot therefore, claim originality for the interpretation; but there is more assurance that it is sound.” Dr. Stafford points out (and it is important to take note of this) that the author of Revelation did not adopt or share in any degree whatever, the then current Jewish expectation of a millennium of Jewish ascendency over the Gentiles, and of world-wide peace and plenty. And he quotes Adam Smith’s Life and Letters of St. Paul to the effect that the early Christian imagination proceeded upon the Jewish notion that the history of the world was to last for six ages, corresponding to the six days of Creation. And that “just as the six days of creation were succeeded by a day of rest, so the six ages will be followed by the Millennium, a thousand years of peace. By and by the idea arose that each of the past ages had lasted a thousand years; a hence it was reckoned that the year 1000 A. D., would terminate the current age and witness the Lord’s Advent and the final Judgment.” As to this Dr. Stafford comments as follows “That there was a Jewish expectation of a millennium of some kind, and that it has had some influence upon

114 CHAPTER 20 Christian eschatology, is freely admitted. But that this ‘The seven stars are the angels of the seven churches, Jewish notion is found in the New Testament is denied. and the seven candlesticks are the seven churches’ (1:20). This false idea, like many other false ideas, has come The Smyrna church is to have tribulation ‘ten days’ into Christian thought from Judaism, but does not (2:10), which can hardly be taken with mathematical belong there.” exactness. Satan’s throne is said to be in Pergamum, that In proof of this Dr. Stafford points out that our Lord is, some great evil was there (2:13). ‘The sword of my Himself was a martyr to His outspoken “nonconformity mouth,’ a figure that occurs several times, means the to Jewish notions,” and to the fact that He was a complete truth of Christ (2:16. cf. 19: 15, 21). ‘Hidden manna’ and contradiction to their ideas of the Messiah; “that Paul’s white stone’ stands for salvation or spiritual fellowship life-long fight was against Jewish notions”; and that he with Christ “saved Christianity from the ruin which the Jewish party (2:17) . . . . ‘Key of David’ means the power of David; in the first churches would have brought upon it.” And and ‘David’ here is not David, but David’s Son, that is, rightly he says: “The idea of a civil government on earth the Son of God (3:17). ‘Pillar in the temple of my God’ for a thousand years is not found in a single utterance of means place of influence in the kingdom (3:12). Neither Jesus, Paul or Peter; much less that Christ is going to ‘set a literal (or material) pillar or temple is to be thought it up’ when He returns.” of. ‘Door’ does not mean dodr, but something spiritual It is very signficant indeed that, in the various analogous thereto The robes of the saints are said passages that refer to Christ’s second advent, although a to be made ‘white in the blood of the Lamb’ (7:14); but number of things He will do are specified, not a word is actual blood does not make garments white, and ‘robes’ said about the setting up of a civil government on earth. here does not mean robes but souls, hearts, lives. . . . Some Indeed, as will be shown later on, some of the things are to be ‘tormented five months’ (9:5, 10); but certainly that are definitely predicted to happen at that time, ‘five months’ does not mean that measure of time.” And effectually exclude the possibility of the millennium so on, giving several more pages of illustrations, without which many are now expecting. exhausting the instances contained in the Book. Applying what is to be learned from these examples The Second Death And The First Resurrection of the figurative use of words to the statement that the Looking to the passage itself for indications to lake of fire is the second death, Dr. Stafford says: guide us to a right understanding thereof, we note these “Of course he (John) does not mean that the lake antithetical statements: “This is the first resurrection,” of fire is itself the second death, but that being cast and “Over these the second death hath no authority” into it is, or signifies, the second death. We have here a (vv. 5, 6). At verse 14, and again in verse 8 of the valuable key, and we have the right to use it for all it is next chapter, it is explained that the lake of fire is the worth. What now is the second death? It is the eternal second death. punishment to which the wicked and the unbelieving Here again we must face the question of interpreting are doomed. John says so (20:10). the words of Scripture “literally.” When, for example, “If then eternal punishment is the second death, Christ said, “This is my body,” did He intend we should it follows that, in the conception of John as well as understand Him “literally?” Having dealt with this according to Biblical history, the first death is the question elsewhere in this volume (See Chapter II) I will banishment and punishment that came upon the race only remind the reader that the prophets commonly on account of the first sin: ‘In the day that thou eatest employ figurative language, and that a distinctive thereof thou shalt surely die’ (Gen. 2:17). John chose characteristic of the Apocalypse is that it is written in not to consider in this connection physical death, or the language of figures, signs and symbols. Dr. Stafford else he counted it a part of the curse of the first death, puts it thus (p. 229) : which it is.” “In order that the symbol or figure of speech, that Thus it is made evident that John is here speaking is, the saying of one thing and the meaning of another of death in the spiritual sense; which is no new thing in may be seen to be most common in Revelation; and in the Bible, that being indeed the true sense of the word order that the fact may be appreciated as essential to a and the sense in which it is first used in the Bible (Gen. proper interpretation of the prophecy I cite a number of 2:17. See also John 5:24; 8:51; 11:25, 26; Rom. 5:14; 6:9; examples, moving rapidly through the Book. In many 8:6; Eph. 2:1, and many other passages). If then eternal cases the meaning is explained by John himself: banishment from the presence of God (2 Th. 2:9) is, in

CHAPTER 20 115 the terminology of the passage we are studying, “the also a sharer of His throne. The N. T. clearly teaches this, second death,” that fact directs us to the meaning of the as we shall see. antithetical statement, “This is the first resurrection”; for Living And Reigning With Christ if the second death is not the death of the body, neither is the first resurrection the resurrection of the body. Two sayings of Christ Himself, both recorded by According to the passage itself the first resurrection John in his Gospel, will help us settle the meaning of this is sitting upon “thrones” and exercising “judgment”; passage. In John 5:24 we find the saying, “He that heareth it is living and reigning with Christ a thousand years. My word, and believeth on Him that sent Me, hath They who thus lived and reigned were the souls of those everlasting life, and shall not come into condemnation that had been beheaded on account of the testimony of (judgment); but is passed from (out of) death into life.” Jesus, and also those who did not worship the beast or Evidently the expressions “hath everlasting life,” and “is his image or receive his mark; and this includes, not the passed . . into life” are equivalent in meaning to “they martyrs only, but all the saved; for verse 6 says, “Blessed lived”; and “is passed out of death” is equivalent to “over and holy is he who has part in the first resurrection. these the second death hath no authority.” We conclude Over these the second death has no authority; but they therefore, that those of whom Christ speaks in John shall be priests of God and of Christ, and shall reign 5:24 are they who have part in the first resurrection. In with Him a thousand years.” The antithesis in this neither passage is bodily death or bodily resurrection in passage between “the first resurrection” and “the second view at all. death” makes it further evident that if the latter does Again, in John 11:25, 26 we find the saying of Jesus: not mean bodily death the former does not mean bodily “I am the resurrection and the life; he that believeth resurrection. in Me though he were dead yet shall he live; and It should be recalled in this connection that in the whosoever liveth and believeth in Me, shall never die.” New Testament the unconverted are regarded as existing Here is a “resurrection” which is wholly apart from that in a state of death and of servitude to sin. (Indeed the of the body; and one that comes before that of the body. teaching of the Bible throughout is that death is not Hence this is plainly “the first resurrection”; and since the extinction of man’s being, but is a state of being.) Christ Himself is this resurrection, all His members, At conversion man’s natural condition is reversed; he that is, all who believe in Him, have part therein. And lives and reigns. The first thing that happens is that he manifestly, the statement, “He that liveth and believeth passes from death into life. This much of the doctrine in Me shall never die,” declares exactly the same truth is relatively easy to grasp; but more than that, instead as the words “They lived . . over these the second death of being, after conversion, under the rule and authority has no authority.” of sin, he himself shares the authority of Christ. He not It is confirmatory of the view we are advocating only lives with Him, but also reigns with Him. That the that the writer of the Apocalypse shows, by what he had N. T. clearly teaches this two-fold truth as to a man’s written in his Gospel, that he had learned from his Master change of condition at his conversion, will be clearly of a “resurrection” which preceded the resurrection of shown in what follows the body, and which hence was, with respect thereto, Further it will be shown that both the living with “the first resurrection.” Personally I feel, in the light of Christ and also the reigning with Him are in another these Scriptures, quite clear as to the meaning of the sphere; not in the realm of the natural, but in that of phrase, “the first resurrection” in Revelation XX. the spiritual. Our life is not here; it is hid with Christ, The Testimony Of Paul in God (Col. 3:3). So likewise, our reigning is not here; for manifestly we are not seated on thrones in this life. Yet there is more, and equally strong, confirmation But just as we live with and in our risen Lord in the in the writings of Paul; for that apostle refers time heavenlies, so likewise do we reign with Him there and and again to a resurrection which is the experience of now. The fact that our true life is in the unseen world, those who have not yet experienced bodily death and while we continue here in the flesh, makes it easier to lay resurrection, and which therefore is, relatively to the hold of the companion truth that our share in Christ’s latter, “the first resurrection.” We read that God “hath royal authority, as well as our share in His resurrection quickened us together with Christ . . . and hath raised life, begins when we believe in Him. The moment one us up together” &c. (Eph. 2:5, 6) ; and again, “Buried becomes a sharer of His life, that moment he becomes with Him in baptism, wherein also ye are risen with

116 CHAPTER 20 Him through faith” (Col. 2:12) ; and again, “If ye then their full meaning. The things of the flesh seem real and be risen with Christ, seek those things which are above, substantial, while those of the spirit seem unreal, remote where Christ sitteth” (i. e. on a throne; Col. 3:1). Paul and shadowy. Hence we fail to realize that in truth it is repeatedly speaks of believers as those that are alive just the other way. from the dead; and he teaches that they should yield Referring to some of the Scriptures quoted above, themselves unto God “as those that are alive from the Dr. Stafford says: dead” (Rom. 6:13) “That the Christian life is a spiritual resurrection, The passage in Ephesians is specially pertinent and that unsaved people are spiritually dead are and illuminating, and it merits therefore, our closest common conceptions with Paul and John. (Cf. Col. 3:1; attention. In chapter I, Paul expresses the earnestness Rom. 6:4; John 5:21, 24; 6:54; 10:10; 17:23; 1 Jno. 5:13; of his desire and prayer that the converts at Ephesus Rom. 6:23; Eph. 2:1). might come to know the exceeding greatness of God’s “That Christians sit upon thrones as Christ does, (or power toward us who believe (reminding us of Christ’s that they reign as Christ does) is a common conception word to Martha, “he that believeth in Me”), which is in the N. T. Christ sits upon a spiritual throne and so do “according to the working of His mighty power which they. Christ reigns by moral and spiritual influence, and He wrought in Christ when He raised Him from the so do they. This is not something that is yet to be. This dead and set Him (i. e. on a throne) at His own right has been going on since the death and the exaltation hand in the heavenlies” etc. (vv. 19-22). Then in Chapter of Christ, which was His enthronement. He Himself II the apostle plainly declares the truth he so intensely originated both the thought and also this use of the desired them to “know,” saying that God, “for His great imagery, it seems (Mat. 19:28). As Abraham, Isaac love wherewith He loved us, even when we were dead and Jacob have prominence in the kingdom of God, in sins (spiritually dead), hath quickened us together so have the apostles. In that sense they sit on thrones with Christ (by grace ye are saved) and hath raised us and reign. And in the same sense all Christians sit on up together, and made us sit together (on thrones) in thrones and reign. Paul the thirteenth apostle reigns the heavenlies” (vv. 4-6). as do the others. Jesus said to His disciples: ‘Ye are the Here is a close parallel to what John saw in the vision salt of the earth.’ We all understand that statement. described in the passage we are studying, beginning, Well, that is reigning morally and spiritually. That “And I saw thrones, and they sat upon them,” answering kind of reigning will satisfy every Christian that is not to which Paul tells us that we, who are saved by grace ambitious and mean. Every moral and spiritual blessing are even now seated on thrones in the heavenly places. that has come to the world in nineteen centuries has The words “hath quickened us together with Christ come from Christ and His people. That is reigning. . . and made us sit together,” in the one passage, are Every cleansing fire that has burned out the impurities the equivalent in meaning of “they lived and reigned of society has come from Christ and His people. That (together) with Christ,” in the other; and the words, is the dispensing of judgment. All seriously-minded “hath raised us up together,” are equivalent in meaning and thoughtful people know that the only hope of the to, “this is the first resurrection.” world is the gospel of Christ, which His real followers, Paul uses the expression “the heavenly places” to and they only, proclaim. That is world-dominion; the designate what I have referred to as “the realm of the only sort that we, as Christians, should desire. So Jesus spiritual.” The expression occurs five times in Ephesians. says, ‘He that over cometh, I will give to him to sit down The last occurrence is rendered in our A. V. “high with me in my throne, as I also overcame and sat down places” (Eph. 6:12). That passage speaks definitely of the with my Father in His throne’ (Rev. 3:21). It is in this conflict we are now waging with the hosts of “spiritual book of Revelation that God’s people are described as wickedness” in those heavenly places; which shows that ‘a kingdom and priests’ (5:10). So also in the passage Satan’s servants are there. Peter designates that same we are dealing with it is written: ‘They shall be priests realm, “Zion” (1 P. 2:6; see also Heb. 12:22). of God and of Christ, and shall reign with Him’ (cf. 1 Again Paul writes: “For though we walk in the flesh, Pet. 2:9).” we do not war after the flesh. For the weapons of our Particularly it is to be noted in this connection that warfare are not carnal, but (they are) mighty through the special business and responsibility of a King is to God to the pulling down of strongholds” (2 Cor. 10:3, save. As God, speaking to Israel through the prophet 4). We often read these statements, but we fail to grasp Hosea, says: “0 Israel, thou hast destroyed thyself; but

CHAPTER 20 117 in me is thy help. I will be thy King. Where is any other abdicate my throne right now.” that may save thee in all thy cities?” (Hos. 13:9, 10). Satan Bound And Loosed When therefore, any of Christ’s people take part in the salvation of sinners, they are engaged in what is preIn verses 1-3 John describes the coming down from eminently a kingly business; and in so doing they reign heaven of a mighty angel, who lays hold upon the Devil, with Christ. and binds him and casts him into the bottomless pit, It is much easier to understand how Christians “till the thousand years should be fulfilled,” after which exercise the office of priests than how they exercise that “he must be loosed a little season”; and verse 7 says: of kings. As says Dr. Stafford: “And when the thousand years are expired, “How Christians are priests we understand quite Satan shall be loosed out of his prison.” well. It means that every Christian has direct access to As Dr. Stafford says: “We must regard this as either Christ and God. It means that they are persons through a complete or a partial depriving of Satan of his power.” whom God mediates to the world His salvation. When And he goes on to say: it is said that “It must for two reasons be the latter Christians are priests, we do not think of robes, and “The first reason is that the complete stripping bells, and candles, and ceremonial performances. That of Satan of his power follows in our text (Rev. XX) is, evangelical Christians and most Protestants do not. immediately after this limitation of his power. The Why do we not apply the same good sense to the Bible severer and the final judgment and punishment are when it speaks of Christians as on thrones and reigning? described in verse 10. The preceding binding of Satan But many think immediately of literal thrones and was therefore something less than a complete takinggolden crowns. The whole trouble is with our thinking.” away of his power. Surely, if Christ’s people are “priests unto God,” and “The second reason is that Christ Himself, when He if they exercise the office of priests in a strictly spiritual was on earth, bound Satan. He said so: ‘How can one sense, and without anything in their appearance, their enter into the strong man’s house, and seize his goods,’ circumstances or their actions to indicate it, we must He asked, ‘except he first bind the strong man?’ (Mat. needs conclude that they are kings also, and exercise the 12:29). The strong man is Satan. The stronger than he, functions of kings, in a strictly spiritual sense; it being who binds him, is Jesus. understood that by “spiritual” is not meant unreal, but “But Satan is not so bound as to have no power at just the reverse. all. It is a limiting of his power, a circumscribing of his Dr. Stafford reminds us that a king, of the sort we are influence and activities that is meant.” acquainted with, was never God’s plan for His people. A passage in Hebrews will help us at this point: “For He “gave them a king in His anger” (Hos. 13: 11) ; and as much then as the children are partakers of flesh and when they demanded of Him a king, He sent thunder blood, He also Himself likewise took part of the same; and rain in harvest season (when it never occurs in that through death He might destroy him that had the Palestine), in order, as Samuel declared to them, “that power of death that is the Devil; and deliver them who ye may perceive and see that your wickedness is great through fear of death were all their lifetime subject to which ye have done in the sight of the Lord, in asking bondage” (Heb. 2:14, 15). you a king” (1 Sam. 12:12-18). As says Dr. Stafford: This clearly refers to the same truth as that declared “The king business, like the priest business, belongs by Christ in Matthew 12:29; for the one whose power to the tutelage of the race. It is a thing of the past, not was destroyed by Jesus is expressly said to be “the of the future. And yet many associate the golden age of Devil,” and those who are delivered from his power, “the the world with actual kings [such as we are acquainted children,” are “the goods” of which Jesus, by His death, with] and thrones and all the accompanying regalia and has despoiled him. It is evident too, that “destroy him” paraphernalia. . . . Imagine me, for example, sitting on does not mean the complete deprivation of his power, a literal throne somewhere, say on the Mount of Olives! for he still exercises the power of death, and on a large But every other Christian is sitting on a little throne scale; but it means the crippling and limiting of that too. There would not be room enough on the Mount of power, which Satan can now exercise only on those who Olives, or indeed in all Palestine, to plant our thrones. believe not. There we all sit, with shining crowns, flourishing our The above is in full agreement with the words of golden sceptres, and not a subject to black our boots. I Christ to the seventy, when they returned to Him with

118 CHAPTER 20 joy, saying, “Lord, even the devils are subject unto us knows of nothing in the Scriptures that contradicts it. through thy Name. And He said unto them, I beheld And whatever be the true sense and meaning of the Satan as lightning fall from heaven. Behold, I give you passage, it certainly lends not the slightest support to power to tread on serpents and scorpions, and over all the doctrine of the restoration of the Jewish nation in a the power of the enemy” (Lu. 10:19). Here was a binding coming age and its exaltation to the position of lordship of Satan, in that his power was greatly restricted. over the nations of the world. In John’s vision the binding of Satan was done by [The End] the instrumentality of an angel from heaven; and by the passage in Hebrews we learn that the effective cause of A BOOK KEYED TO THE HOUR the breaking of his power was the death of Jesus Christ. It is pertinent therefore to recall that, on the morning of PATMOS VISIONS His resurrection, “the angel of the Lord descended from A Study of the Apocalypse By PHILIP MAURO heaven, and came and rolled back the stone from the What Others Say: door” (Mat. 28:2). There is a suggestive correspondence DR. G. CAMPBELL MORGAN’S REVIEW: between the action of opening the door of the tomb of “I have given a careful reading to this book, the Lord Jesus, rolling away the great stone by means of constituting, for me at any rate, a sequel to the Author’s which His body had been sealed therein, and the action book on Daniel’s Seventy Weeks. This reading results of shutting Satan up in the abyss and setting a seal upon in a conviction that the general thesis is completely him. It suggests that both actions were performed by established. It is the most lucid and satisfying work on the same mighty angel and at the same time. the Apocalypse that I have ever read. Again quoting from Dr. Stafford “That Satan’s power is greatly limited in the Christian T H E BIBLICAL REVIEW: age but not wholly destroyed is certainly the fact. This book will richly repay the reading for its Consider that Jesus said as He approached His death on spiritual value alone. It converges the whole book of the cross, ‘Now is the prince of this world cast out’ (Jno. Revelation upon our Lord so that it exalts Him anew in 12:31. Cf. 16:11). But He did not cast him out in every the reader’s heart and mind. Its sound basis, in principles sense; for He said afterward, ‘The prince of this world of interpretation employed, give it a strong appeal cometh and hath nothing in Me’ (Jno. 14:30). Here are to those who have struggled with various Historicist conceptions of the limiting of Satan, or the casting out and Futurist expositions. Doubtless no writer on the of Satan, that should guide us in interpreting Rev. 20:1- Apocalypse was ever correct on every point, and so 3. There ought to be no doubt at all as to the soundness here the reader occasionally questions the soundness of and safety of this method of procedure. some conclusion. But, taken as a whole, it is probable “If now we have reasoned correctly up to this point, that for some time this book will hold a leading place it is easy to say what ‘the thousand years’ signifies. It is among commentaries on Revelation. the Christian age, extending up to ‘a little time’ before Christ comes again. ‘The thousand years, have become DR. A. Z. CONRAD, Pastor, Park Street Church, nearly two thousand years. Or are we now in ‘the little Boston: time’ that follows that period? I do not know [though “THE PATMOS VISIONS, the late war and its consequences make it seem likely]. by Philip Mauro, is the most illuminating, sane But this is certain: We are either in the millennium, or and appealing book I have ever read on Revelation. we have passed through it and we have entered the ‘little The interpretations are clear, incisive, sane and full of time,’ when from all quarters attacks are made on the instruction. very citadel of Christianity itself.” “It is readable for the layman and yet profoundly Whether or not Dr. Stafford’s explanation of this critical in the best sense of the word. It will make very difficult passage of Scripture is in all essential Revelation a new book to the average reader.” particulars correct, the present writer feels constrained 576 PAGES to say concerning it, that on the one hand, it has more scriptural evidence in its favor than any other THE SEVENTY WEEKS AND THE GREAT explanation of the passage that has come to the writer’s TRIBULATION knowledge up to now; whereas, on the other hand, he By PHILIP MAURO

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Of the Bar of the United States Supreme Court FURTHER PUBLICATIONS The longer I think of Mr. Mauro’s “Seventy Weeks” Body Of Doctrinal Divinity Book 1 the more satisfactory it becomes. “It fills the bill.”—H. W. Magoun, Ph. D. Let me thank you for the copy of Mr. Mauro’s “Seventy Weeks and the Great Tribulation.” I find the book instantly challenging, appealing, interesting, and instructively convincing. I have found a great relief from much profitless speculation in accepting Mr. Mauro’s conclusions. It seems to me that he has thoroughly established them from the scriptures.—/. C. Massee, D.D., Minister, Tremont Temple Baptist Church, Boston, Mass. “For the first time a satisfactory exegesis of the Seventy Weeks has been published. The author is an able lawyer, accustomed to weighing evidence, and he is also a profound student of the Bible. The combination could not be bettered for work of this sort. His line of approach is original and untrammeled by previous speculations. “The ground covered is the last two visions of Daniel and the Olivet discourse of Christ. Together, they make a comprehensive scheme of prophecy in this field, and A System of Practical Truths his exegesis does not leave one up in the air but satisfies Authored by Dr John Gill DD, the mind. It meets the demands of reason, tallies with ISBN-13: 978-1543085945 all the facts, and upsets previous speculations, which ISBN-10: 1543085946 have been anything but satisfactory. It is a book not only BISAC: Religion / Christian Theology / Systematic worth reading but also worth having.”. THIS IS BOOK 1 Treating The Subjects: Of God, His Works, Names, Nature, Perfections And Persons. And Contains: Chapters 1 Of The Being Of God 2 Of The Holy Scriptures 3 Of The Names Of God 4 Of The Nature Of God 5 Of The Attributes Of God In General, And Of His Immutability In Particular. 6 Of The Infinity Of God, 7 Of The Life Of God. 8 Of The Omnipotence Of God. 9 Of The Omniscience Of God. 10 Of The Wisdom Of God. 11 Of The Will Of God And The Sovereignty Of It 12 Of The Love Of God 13 Of The Grace Of God. 14 Of The Mercy Of God. 15 Of The Long suffering Of God. 16 Of The Goodness Of God. 17 Of The Anger And Wrath Of God. 18 Of The Hatred Of God. 19 Of The Joy Of God. 20 Of The Holiness Of God. 21 Of The Justice Or Righteousness Of God. 22 Of The Veracity Of God. 23 Of The Faithfulness Of God 24 Of The Sufficiency And Perfection Of God. 25 Of The Blessedness Of God. 26 Of The Unity Of God. 27 Of A Plurality In The Godhead, Or, A Trinity Of Persons In The Unity Of The Divine Essence. 28 Of The Personal Relations; Or, Relative Properties, Which Distinguish The Three Divine Persons In The Deity. 29 Of The

120 Distinct Personality, And Deity Of The Father. 30 Of The Distinct Personality, And Deity Of The Son. 31 Of The Distinct Personality, And Deity Of The Holy Spirit. Available as a Paperback Amazon.co.uk (click to view) £7.00 ----------------Amazon.com (click to view) $8.99 ---------------A Body of Doctrinal Divinity II, II,IV

A System Of Practical Truths Authored by Dr John Gill DD, Created by David Clarke Cert.Ed The contents of Book II treats the subject of Of The Acts and Works of God Chapter I Of The Internal Acts And Works Of God; And Of His Decrees In General Chapter II Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election. Chapter III Of The Decree Of Rejection, Of Some Angels, And Of Some Men. Chapter IV Of The Eternal Union Of The Elect Of God Unto Him. Chapter V Of Other Eternal And Immanent Acts In God, Particularly Adoption And Justification. Chapter VI Of The Everlasting Council Between The Three Divine Persons, Concerning The Salvation Of Men. Chapter VII Of The Everlasting Covenant Of Grace, Between The Father, And The Son, And The Holy Spirit. Chapter VIII Of The Part Which The Father Takes In The Covenant. Chapter IX Of The Part The Son Of God, The

Second Person, Has Taken In The Covenant. Chapter X Of Christ, As The Covenant Head Of The Elect Chapter XI Of Christ, The Mediator Of The Covenant Chapter XII Of Christ, The Surety Of The Covenant. Of Christ, The Testator Of The Covenant Chapter XIV Of The Concern The Spirit Of God Has In The Covenant Of Grace. Chapter XV Of The Properties Of The Covenant Of Grace Chapter XVI Of The Complacency And Delight God Had In Himself, And The Divine Persons In Each Other, Before Any Creature Was Brought Into Being. Book III treats the subjects Of The External Works Of God. Chapter 1 Of Creation In General Chapter 2 Of The Creation Of Angels Chapter 3 Of The Creation Of Man Chapter 4 Of The Providence Of God Chapter 5 Of The Confirmation Of The Elect Angels, And The Fall Of The Non-Elect. Chapter 6 Of The Honour And Happiness Of Man In A State Of Innocency. Chapter 7 Of The Law Given To Adam, And The Covenant Made With Him In His State Of Innocence; In Which He Was The Federal Head And Representative Of His Posterity. Chapter 8 Of The Sin And Fall Of Our First Parents. Chapter 9 Of The Nature, Aggravations, And Sad Effects Of The Sin Of Man. Chapter 10 Of The Imputation Of Adam’s Sin To All His Posterity Chapter 11 Of The Of The Corruption Of Human Nature. Chapter 12 Of Actual Sins And Transgressions. Chapter 13 Of The Punishment Of Sin Contents Book IV. Of The Acts Of The Grace Of God Towards And Upon His Elect In Time Chapter 1 Of The Manifestation And Administration Of The Covenant Of Grace Chapter 2 Of The Exhibitions Of The Covenant Of Grace In The Patriarchal State Chapter 3 Of The Exhibitions Of The Covenant Of Grace Under The Mosaic Dispensation Chapter 4 Of The Covenant Of Grace, As Exhibited In The Times Of David, And The Succeeding Prophets, To The Coming Of Christ Chapter 5 Of The Abrogation Of The Old Covenant, Or First Administration Of It, And The Introduction Of The New, Or Second Administration Of It. Chapter 6 Of The Law Of God Chapter 7 Of The Gospel Table of Contents Book V Chapter 1 Of The Incarnation Of Christ Chapter 2 Of Christ’s State Of Humiliation Chapter 3 Of The Active Obedience Of Christ In His State Of Humiliation Chapter 4 Of The Passive Obedience Of Christ, Or Of His Sufferings And Death Chapter 5 Of The Burial Of Christ Chapter 6 Of The Resurrection Of Christ From The Dead. Chapter 7 Of The Ascension Of Christ To Heaven Chapter 8 Of The Session Of Christ At The Right Hand Of God

121 Chapter 9 Of The Prophetic Office Of Christ Chapter Chapter 8 Of The Session Of Christ At The Right 10 Of The Priestly Office Of Christ Chapter 11 Of The Hand Of God. Intercession Of Christ Chapter 12 Of Christ’s Blessing Chapter 9 Of The Prophetic Office Of Christ. His People As A Priest Chapter 13 Of The Kingly Office Chapter 10 Of The Priestly Office Of Christ. Of Christ Chapter 14 Of The Spiritual Reign Of Christ Chapter 11 Of The Intercession Of Christ Available as a Paperback Chapter 12 Of Christ’s Blessing His People As A Amazon.co.uk (click to view) £8.19 Priest -----------------Chapter 13 Of The Kingly Office Of Christ Amazon.com (click to view) Chapter 14 Of The Spiritual Reign Of Christ Book ----------------VI CreateSpace eStore (Direct ) Chapter 1 Of Redemption By Christ ------------Chapter 2 Of The Causes Of Redemption By Issuu.com (Read on Line) Christ ------------Chapter 3 Of The Objects Of Redemption By Christ A Body of Doctrinal Divinity, V, VI Chapter 4 Of Those Texts Of Scripture Which Seem To Favour Universal Redemption Chapter 5 Of The Satisfaction Of Christ Chapter 6 Of Propitiation, Atonement, And Reconciliation, As Ascribed To Christ Chapter 7 Of The Pardon Of Sin Chapter 8 Of Justification Chapter 9 Of Adoption Chapter 10 Of The Liberty Of The Sons Of God Chapter 11 Of Regeneration Chapter 12 Of Effectual Calling Chapter 13 Of Conversion Chapter 14 Of Sanctification Chapter 15 Of The Perseverance Of The Saints Chapter 9 Of Adoption Of The Liberty Of The Sons Of God Chapter 11 Of Regeneration Chapter 12 Of Effectual Calling Chapter 14 Of Sanctification Chapter 15 of the perseverance of the saints A System OF Practical Truths Book V Of The Grace Of Christ In His State Of Humiliation And Exaltation, And In The Offices Exercised By Him In Them. Chapter 1 Of The Incarnation Of Christ Chapter 2 Of Christ’s State Of Humiliation Chapter 3 Of The Active Obedience Of Christ In His State Of Humiliation. Chapter 4 Of The Passive Obedience Of Christ, Or Of His Sufferings And Death. Chapter 5 Of The Burial Of Christ. Chapter 6 Of The Resurrection Of Christ From The Dead. Chapter 7 Of The Ascension Of Christ To Heaven.

Amazon.co.uk (click to view) £8.40 -----------------Amazon.com (click to view) $10.50 -----------------

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A Body of Doctrinal Divinity, Book VII

A System Of Practical Truths Authored by Dr John Gill DD, ISBN-13: 978-1544177342 (CreateSpace-Assigned) ISBN-10: 1544177348 BISAC: Religion / Christian Theology / Systematic Contents Chapter 1 Of The Death Of The Body Chapter 2 Of The Immortality Of The Soul Chapter 3 Of The Separate State Of The Soul Until The Resurrection,And Its Employment In That State Chapter 4 Of The Resurrection Of The Body Chapter 5 Of The Second Coming Of Christ, And His Personal Appearance Chapter of Of The Conflagration Of The Universe Chapter 7 Of The New Heavens And Earth,And The Inhabitants Of Them. Chapter 8 Of The Millennium Or Personal Reign Of Christ With The Saints On The New Earth A Thousand Years Chapter 9 Of The Last And General Judgment Chapter 10 Of The Final State Of The Wicked In Hell Chapter 11 Of The Final State Of The Saints In Heaven Amazon.co.uk (click to view) £6.41 -----------------Amazon.com (click to view) $7.99 -----------------

A Body Of Practical Divinity , Book I, II

A System of Practical Truths Authored by Dr John Gill DD, ISBN-13: 978-1545542088 (CreateSpace-Assigned) ISBN-10: 1545542082 BISAC: Religion / Christian Theology / Systematic This reproduction of Dr John Gill’s Body of Divinity is book I and II of Practical Divinity of total of IV books. Contents Book I Chapter I Of The Object Of Worship Chapter 2 Of Internal Worship; And Of Godliness The Groundwork Of It. Chapter 3 Of The Knowledge Of God Chapter 4 Of Repentance Towards God Chapter 5 Of The Fear Of God Chapter 6 Of Faith In God And In Christ Chapter 7 Of Trust And Confidence In God Chapter 8 Of The Grace Of Hope Chapter 9 Of The Grace Of Love Chapter 10 Of Spiritual Joy Chapter 11 Of Peace And Tranquility Of Mind Chapter 12 Of Contentment Of Mind Chapter 13 Of Thankfulness To God Chapter 14 Of Humility Chapter 15 Of SelfDenial Chapter 16 Of Resignation To The Will Of God Chapter 17 Of Patience Chapter 18 Of Christian Fortitude Chapter 19 Of Zeal Chapter 20 Of Wisdom Or Prudence Chapter 21 Of Godly Sincerity Chapter 22 Of Spiritual Mindedness Chapter 23 Of A Good Conscience Chapter 24 Of Communion With God Book II Of External Worship, As Public Chapter 1 Of The Nature Of A Gospel Church, The Seat Of Public Worship Chapter 2 Of The Duties Of The Member Of A Church To Each Other Chapter 3 Of The Officers Of A Church, Particularly Pastors Chapter 4 Of The Duties

123 Of Members Of Churches To Their Pastors Chapter 5 Chapter 5 Of Good Works In General Chapter 6 A Of The Office Of Deacons Chapter 6 Of The Discipline Compendium Or Summary Of The Decalogue Or Ten Of A Church Of Christ Commands Book V A Dissertation Concerning The Baptism Of Jewish Proselytes. Chapter 1 A Dissertation Amazon.co.uk Concerning The Baptism Of Jewish Proselytes Of The -----------------Various Sorts Of Proselytes Among The Jews Chapter Amazon.com 2 The Occasion Of This Dissertation Chapter 3 The ----------------Proof Of The Baptism Of Jewish Proselytes Inquired Into; Whether There Is Any Proof Of It Before, At, Or A Body of Practical Divinity , III, IV, V Quickly After The Times Of John And Christ. Chapter 4 The Proof Of This Custom Only From The Talmuds And Talmudical Writers Chapter 5 The Reasons Why Christian Baptism Is Not Founded On And Taken From, The Pretended Jewish Baptism Of Israelites And Proselytes Available as a Paperback Amazon.co.uk (click to view) £6.96 -----------------Amazon.com (click to view) $9.00 ----------------The Cause of God And Truth, Part 1

A System of Practical Truths Authored by Dr John Gill DD, ISBN-13: 978-1546846659 (CreateSpace-Assigned) ISBN-10: 1546846654 BISAC: Religion / Christian Theology / Systematic Book III Of The Public Ordinances Of Divine Worship Chapter 1 Of Baptism Chapter 2 Of The Lord’s Supper Chapter 3 Of The Public Ministry Of The Word Chapter 4 Of Public Hearing The Work Chapter 5 Of Public Prayer Chapter 6 Of The Lord’s Prayer Chapter 7 Of Singing Psalms, As A Part Of Public Worship Chapter 8 Of The Circumstances Of Public Worship, As To Place Authored by Dr John Gill DD, And Time Of Private Worship, Or Various Duties, ISBN-13: 978-1544094670 Domestic, Civil, And Moral Book IV ISBN-10: 1544094671 Chapter 1 Of The Respective Duties Of Husband BISAC: Religion / Christian Theology / Systematic And Wife Chapter 2 Of The Respective Duties Of The following work was undertaken and begun Parents And Children Chapter 3 Of The Respective about the year 1733 or 1734, at which time Dr. Whitby’s Duties Of Masters And Servants. Chapter 4 Of Discourse on the Five Points was reprinting, judged to be The Respective Duties Of Magistrates And Subjects a masterpiece on the subject, in the English tongue, and

124 accounted an unanswerable one ; and it was almost in the mouth of every one, as an objection to the Calvinists, Why do not ye answer Dr. Whitby ? Induced hereby, I determined to give it another reading, and found myself inclined to answer it, and thought this was a very proper and seasonable time to engage in such a work. In the year 1735, the First Part of this work was published, in which are considered the several passages of Scripture made use of by Dr. Whitby and others in favour of the Universal Scheme, and against the Calvinistical Scheme, in which their arguments and objections are answered, and the several passages set in a just and proper light. These, and what are contained in the following Part in favour of the Particular Scheme, are extracted from Sermons delivered in a Wednesday evening’s lecture. Contents Sections 1-60 Scriptural Passages Genesis 4:7 Genesis 6:3. Deuteronomy 5:29. Deuteronomy 8:2. Deuteronomy 30:19. Deuteronomy 32:29. Psalm 81:13, 14. Psalm 125:3. Psalm 145:9. Proverbs 1:22-30. Isaiah 1:16, 17. Isaiah 1:18, 19. Isaiah 5:4. Isaiah 30:15. Isaiah 55:1. Isaiah 55:6. Isaiah 55:7. Jeremiah 4:4. Ezekiel 18:24. Ezekiel 18:30. Ezekiel 18:31&32. Ezekiel 24:13. Matthew 5:13. Matthew 11:21, 23. Matthew 23:37. Matthew 25:14-30. Luke 19:41, 42. John 1:7. John 5:34. John 5:40. John 12:32. Acts 3:19. Acts 7:51. Romans 5:18. Romans 11:32. Romans 14:15. 1 Corinthians 8:11. 1 Corinthians 10:12. 2 Corinthians 5:14,15. 2 Corinthians 5:19. 2 Corinthians 6:1. 2 Corinthians 11:2, 3. Philippians 2:12. 1 Timothy 1:19, 20. 1 Timothy 2:4. 1 Timothy 4:19. Titus 2:11, 12. The Epistle to the Hebrews. Hebrews 2:9. Hebrews 6:4-6. Hebrews 10:2629. Hebrews 10:38. 2 Peter 1:10. 2 Peter 2:1. 2 Peter 2:20-22. 2 Peter 3:9. 1 John 2:2. Jude 1:21. Revelation 2 and Revelation 3. Revelation 3:20. Amazon.co.uk (click to view) £4.77 -----------------Amazon.com (click to view) £9.00 -----------------

The Cause of God And Truth, Part II

Authored by Dr John Gill DD, ISBN-13: 978-1544648729 (CreateSpace-Assigned) ISBN-10: 1544648723 BISAC: Religion / Christian Theology / Systematic This is volume 2 of this 4 part series and it should be known that the following work was undertaken and begun about the year 1733 or 1734, at which time Dr. Whitby’s Discourse on the Five Points was reprinting, judged to be a masterpiece on the subject, in the English tongue, and accounted an unanswerable one ; and it was almost in the mouth of every one, as an objection to the Calvinists, Why do not ye answer Dr. Whitby ? Induced hereby, I determined to give it another reading, and found myself inclined to answer it, and thought this was a very proper and seasonable time to engage in such a work. In the year 1735, the First Part of this work was published, in which are considered the several passages of Scripture made use of by Dr. Whitby and others in favour of the Universal Scheme, and against the Calvinistical Scheme, in which their arguments and objections are answered, and the several passages set in a just and proper light. These, and what are contained in the following Part in favour of the Particular Scheme, are extracted from Sermons delivered in a Wednesday evening’s lecture. The Second Part was published in the year 1736, in which the several passages of Scripture in favour of special and distinguishing grace, and the arguments from them, are vindicated from the exceptions of the Arminian, and particularly from Dr. Whitby, and a reply made to answers and objections

to them. Contents Chapter 1 OF REPROBATION Proverbs 16:4. John 12:39, 40. 1 Peter 2:8. Jude 1:4. Revelation 13:8. Chapter 2 OF ELECTION 1 Peter 2:9. Romans 9:10-13. Colossians 3:12. Ephesians 1:4. Romans 8:28, 29. John 6:37. Acts 8:48. Romans 8:29, 30. 2 Timothy 2:19. Romans 5:19. Chapter 3 OF REDEMPTION Matthew 20:28. John 10:15. John 17:9. Romans 8:34. Romans 8:32. Romans 5:10. John 15:13. Chapter 4 OF EFFICACIOUS GRACE Ephesians 1:19, 20. 1 Corinthians 5:17. John 3:5. Ephesians 2:1. 1 Corinthians 2:14. 2 Corinthians 3:5. John 15:5. John 6:44. Acts 11:18. Acts 16:14. Jeremiah 31:18. Jeremiah 31:33. Ezekiel 11:36:26. Philippians 2:13. 1 Corinthians 4:7. Ephesians 2:8, 9. Chapter 5 OF THE CORRUPTION OF HUMAN NATURE John 14:4 Psalm 51:5. Genesis 6:5. John 3:6. Romans 7:18, 19. Romans 8:7, 8. Chapter 6 OF PERSEVERANCE John 13:1. John 17:12. Romans 11:29. Matthew 24:24. John 6:39, 40. Romans 11:2. Romans 8:38, 39. Ephesians 1:13, 14. 1 Peter 1:5. 1 John 2:19. 1 John 3:9. Isaiah 54:10. Isaiah 59:21. Hosea 2:19, 20. Jeremiah 32:40. John 14:16. John 10:28. 1 Corinthians 1:8, 9. Amazon.co.uk -----------------Amazon.com ----------------The Cause of God and Truth Part III

The Doctrines of Grace

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Authored by Dr John Gill DD, ISBN-13: 978-1544810591 (CreateSpace-Assigned) ISBN-10: 1544810598 BISAC: Religion / Christian Theology / Systematic This book contains John Gill’s answers to Dr Whitby objections to The Doctrines of Grace under the following heads. Chapter 1 OF REPROBATION Proverbs 16:4. John 12:39, 40. 1 Peter 2:8. 10 Jude 1:4. 1 Revelation 13:8. 1 Chapter 2 OF ELECTION 1 Peter 2:9. 16 Romans 9:10-13. Colossians 3:12. Ephesians 1:4. Romans 8:28, 29. John 6:37. Acts 8:48. Romans 8:29, 30. 2 Timothy 2:19. Romans 5:19. Chapter 3 OF REDEMPTION Matthew 20:28. John 10:15. John 17:9. Romans 8:34. Romans 8:32. Romans 5:10. John 15:13. Chapter 4 OF EFFICACIOUS GRACE Ephesians 1:19, 20. 1 Corinthians 5:17. John 3:5. Ephesians 2:1. 1 Corinthians 2:14. 2 Corinthians 3:5. John 15:5. John 6:44. Acts 11:18. Acts 16:14. Jeremiah 31:18. Jeremiah 31:33. Ezekiel 11:36:26. Philippians 2:13. 1 Corinthians 4:7. Ephesians 2:8, 9. Chapter 5 OF THE CORRUPTION OF HUMAN NATURE John 14:4 Psalm 51:5. Genesis 6:5. John 3:6. Romans 7:18, 19. Romans 8:7, 8. Chapter 6 OF PERSEVERANCE John 13:1. John 17:12. Romans 11:29. Matthew 24:24. John 6:39, 40. Romans 11:2. Romans 8:38, 39. Ephesians 1:13, 14. 1 Peter 1:5. 1 John 2:19. 1 John 3:9. 87 Isaiah 54:10. Isaiah 59:21. Hosea 2:19, 20. Jeremiah 32:40. John 14:16. John 10:28. 1 Corinthians 1:8, 9. The following work was undertaken and begun about the year 1733 or 1734, at which time Dr. Whitby’s Discourse on the Five Points was reprinting, judged to be a masterpiece on the subject, in the English tongue, and accounted an unanswerable one ; and it was almost in the mouth of every one, as an objection to the Calvinists, Why do not ye answer Dr. Whitby ? Induced hereby, I determined to give it another reading, and found myself inclined to answer it, and thought this was a very proper and seasonable time toy engage in such a work. In the year 1735, the First Part of this work was published, in which are considered the several passages of Scripture made use of by Dr. Whitby and others in favour of the Universal Scheme, and against the Calvinistical Scheme, in which their arguments and objections are answered, and the several passages set in a just and proper light. These, and what are contained in the following Part in favour of the Particular Scheme, are extracted from Sermons delivered in a Wednesday evening’s lecture. The Second Part was published in the year 1736, in which the several passages of Scripture in favour of special and distinguishing grace, and the arguments from them,

126 are vindicated from the exceptions of the Arminians, and particularly from Dr. Whitby, and a reply made to answers and objections to them. The Third Part was published in 1737. Amazon.co.uk -----------------Amazon.com ----------------The Cause Of God And Truth, Part IV

Authored by Dr John Gill DD, ISBN-13: 978-1544848709 ISBN-10: 1544848706 BISAC: Religion / Christian Theology / Systematic It should be known by the reader, that the following work was undertaken and begun about the year 1733 or 1734, at which time Dr. Whitbyâ&#x20AC;&#x2122;s Discourse on the Five Points was reprinting, judged to be a masterpiece on the subject, in the English tongue, and accounted an unanswerable one ; and it was almost in the mouth of every one, as an objection to the Calvinists, Why do not ye answer Dr. Whitby ? Induced hereby, I determined to give it another reading, and found myself inclined to answer it, and thought this was a very proper and seasonable time to engage in such a work. In the year 1735, the First Part of this work was published, in which are considered the several passages of Scripture made use of by Dr. Whitby and others in favour of the

Universal Scheme, and against the Calvinistic Scheme, in which their arguments and objections are answered, and the several passages set in a just and proper light. These, and what are contained in the following Part in favour of the Particular Scheme, are extracted from Sermons delivered in a Wednesday eveningâ&#x20AC;&#x2122;s lecture. The Second Part was published in the year 1736, in which the several passages of Scripture in favour of special and distinguishing grace, and the arguments from them, are vindicated from the exceptions of the Arminian, and particularly from Dr. Whitby, and a reply made to answers and objections to them. The Third Part was published in 1737, and is a confutation of the arguments from reason used by the Arminians, and particularly by Dr. Whitby, against the above doctrines ; and a vindication of such as proceed on rational accounts in favour of them, in which it appears that they are no more disagreeable to right reason than to divine revelation ; to the latter of which the greatest deference should be paid, though the Rationalists of our age too much neglect it, and have almost quitted it ; but to the law and to the testimony, if they speak not according to this word it is because there is no light in them. In this part of the work is considered the agreement of the sentiments of Mr. Hobbes and the Stoic philosophers with those of the Calvinists, in which the difference between them is observed, and the calumny removed ; to which is added, a Defence of the Objections to the Universal Scheme, taken from the prescience and the providence of God, and the case of the Heathens. The Fourth Part was published in 1738, in which the sense of the ancient writers of the Christian Church, before the times of Austin, is given ; the importance and consequence of which is shown, and that the Arminians have very little reason to triumph on that account. This work was published at a time when the nation was greatly alarmed with the growth of Popery, and several learned gentlemen were employed in preaching against some particular points of it ; but the author of this work was of opinion, that the increase of Popery was greatly owing to the Pelagianism, Arminianism, and other supposed rational schemes men run into, contrary to divine revelation, This was the sense of our fathers in the last century, and therefore joined these and Popery together in their religious grievances they were desirous of having redressed ; and indeed, instead of lopping off the branches of Popery, the axe should be laid to the root of the tree, Arminianism and Pelagianism, the very life and soul of Popery. This is Part 4 of 4 parts, and a new edition, with some alterations and improvements, is

now published by request. This work contains: Chapter 1 Of Predestination Chapter 2 Of Redemption Chapter 3 Or Original Sin Chapter 4 Of Efficacious Grace Chapter 5 Of Perseverance Chapter 6 Of The Heathens A Vindication of The Cause of God and Truth This work contains: Chapter 1 Of Predestination Chapter 2 Of Redemption Chapter 3 Or Original Sin Chapter 4 Of Efficacious Grace Chapter 5 Of Perseverance Chapter 6 Of The Heathens A Vindication of The Cause of God and Truth Available as a Paperback Amazon.co.uk -----------------Amazon.com ----------------The Certain Efficacy of The Death Of Christ, Asserted

Authored by John Brine ISBN-13: 978-1973922254 (CreateSpace-Assigned) ISBN-10: 1973922258 BISAC: Religion / Christian Theology / Soteriology This work declares the Glory of God in all his Perfections, the Honour of Christ, and the eternal Happiness of his People, all of which are intimately concerned in them. This is treated in four parts: In the First John Brine endeavours to prove the limited Extent of the Death of CHRIST, and the certain Salvation of all

127 those for whom he died. In the Second, the Objections which are usually urged by the Arminians, and others, will be answered. In the Third shall attempt to prove the Impossibility of the Salvation of the Non-Elect, upon the Supposition of no other than a conditional Provision of Salvation being made for them. In the Fourth Part shall attend to what he delivers on the Subjects of the Imputation of original Sin to Men, the Charge of Sin on CHRIST, and the Imputation of his Righteousness to his People. This has been republished by Bierton Particular Baptists to further the cause of God and truth, it opposes Arminianism, Islam, and duty faith. Amazon.co.uk -----------------Amazon.com ----------------The Death Of Death In The Death OF Christ

John Owen ISBN-13: 978-1544793733 (CreateSpace-Assigned) ISBN-10: 1544793731 BISAC: Religion / Christian Theology / Soteriology The Death of Death in the Death of Christ is a polemical work, designed to show, among other things, that the doctrine of universal redemption is unscriptural and destructive of the gospel. There are many, therefore, to whom it is not likely to be of interest. Those who see no need for doctrinal exactness and have no time for theological debates which show up divisions between

128 so-called Evangelicals may well regret its reappearance. Some may find the very sound of Owen’s thesis so shocking that they will refuse to read his book at all; so passionate a thing is prejudice, and so proud are we of our theological shibboleths. But it is hoped that this reprint will find itself readers of a different spirit. There are signs today of a new upsurge of interest in the theology of the Bible: a new readiness to test traditions, to search the Scriptures and to think through the faith. It is to those who share this readiness that Owen’s treatise is offered, in the belief that it will help us in one of the most urgent tasks facing Evangelical Christendom today—the recovery of the gospel. This last remark may cause some raising of eyebrows, but it seems to be warranted by the facts. There is no doubt that Evangelicalism today is in a state of perplexity and unsettlement. In such matters as the practice of evangelism, the teaching of holiness, the building up of local church life, the pastor’s dealing with souls and the exercise of discipline, there is evidence of widespread dissatisfaction with things as they are and of equally widespread uncertainty as to the road ahead. This is a complex phenomenon, to which many factors have contributed; but, if we go to the root of the matter, we shall find that these perplexities are all ultimately due to our having lost our grip on the biblical gospel. Without realising it, we have during the past century bartered that gospel for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty. The new gospel conspicuously fails to produce deep reverence, deep repentance, deep humility, a spirit of worship, a concern for the church. Why? We would suggest that the reason lies in its own character and content. It fails to make men God-centred in their thoughts and God-fearing in their hearts because this is not primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be “helpful” to man—to bring peace, comfort, happiness, satisfaction—and too little concerned to glorify God. The old gospel was “helpful,” too—more so, indeed, than is the new—but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially a proclamation of Divine sovereignty in mercy and judgment, a summons to bow down and worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its centre of reference

was unambiguously God. But in the new gospel the centre of reference is man. This is just to say that the old gospel was religious in a way that the new gospel is not. Whereas the chief aim of the old was to teach men to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and His ways with men; the subject of the new is man and the help God gives him. There is a world of difference. The whole perspective and emphasis of gospel preaching has changed. Amazon.co.uk (click to view) -----------------Amazon.com (click to view) $9.99 ----------------The West And The Quran

Translation of The Quran Authored by David Clarke, Authored with Abdullah Yusuf Ali ISBN-13: 978-1548914042 (CreateSpace-Assigned) ISBN-10: 1548914045 BISAC: Religion / Biblical Criticism & Interpretation / General This Publication treats the subject of the Quran and the reason for presenting this is due to a rise in Islamic terrorism which has caused great concern to many in the West. So with the current massive influx of Muslim’s migrating from the various parts of the

129 Christianity is sheltered in the strong arms of science, the science against which it (Islam) has vainly struggled, the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.” With the influx of Muslim people from the various parts of the continent along with their culture all of which is shaped by the teachings of Muhammad in the Quran. Some objections and Observations are as follows: Islam means submission Islam does not mean peace Multiculturalism is a failure. Islam denies the natural rights of women An Objection Halal Meat An Objection To Shari-ah Law Objects to Female Genital Mutilation (FGM) An objection to Jihad which seeks over throw Western culture through education, Social activity, political activation and Law. For this reason, this publication is made available for education purposes. With this prayer that God may grant us all wisdom as to how we may respond to the rise and threat of Islam.

world into Europe, Great Britain and the USA, it seems reasonable to discover the roots of Islam in order to deal with the problems that have occurred. Our Politicians seem clueless on how to deal with this enemy and when they are questioned they appear to know relatively little about Muhammad and his teaching. One of our greatest Prime-ministers in Britain William Gladstone declared the Quran an “Accursed book” and once held a copy of Muhammad’s Quran up in Parliament, declaring: “So long as there is this book there will be no peace in the world”. Winston Churchill was one of the greatest leaders of the 20th Century, who served as Prime Minister of the United Kingdom during World War II and again from 1951 to 1955. As an officer of the British Army in 1897 and 1898, he fought against a Pashtun tribe in the north west frontier of British India and also at the Battle of Omdurman in Sudan. In both of those conflicts, he had eye-opening encounters with Muslims. These incidents allowed his keen powers of observation and always-fluid pen to weigh in on the subject of Islamic Amazon.co.uk (click to view) society. While these words were written when he was -----------------only 25-years-old (in 1899), they serve as a prophetic Amazon.com (click to view) warning to Western civilisation today. “How dreadful ----------------are the curses which Mohammedanism (Islam) lays Bierton Strict and Particular Baptists Including on its votaries! Besides the fanatical frenzy, which is as The Bierton Crisis dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy.” Churchill apparently witnessed the same phenomenon in several places he visited. “The effects are apparent in many countries: improvident habits, slovenly systems of agriculture, sluggish methods of commerce and insecurity of property exist wherever the followers of the Prophet rule or live.” He saw the temporal and the eternal tainted by their belief system. “A degraded sensualism deprives this life of its grace and refinement, the next of its dignity and sanctity,” he wrote. The second-class status of women also grated at the young officer. “The fact that in Mohammedan law every woman must belong to some man as his absolute property, either as a child, a wife, or a concubine, must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men,” he noted. “Individual Muslims may show splendid qualities, but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world.” Well before the birth of modern Israel, its terror tactics and drive for world domination were felt. “Far from being moribund, Mohammedanism is a militant and proselytising faith. By David Clarke (Author) It has already spread throughout Central Africa, raising fearless warriors at every step, and were it not that This book tells the story and life of David Clarke in

130 the form of an autobiography. It is no ordinary book in that David and his brother were both notorious criminals in the 60’s, living in Aylesbury, Buckinghamshire, where they were MODs and were both sent to prison for and malicious wounding and carrying a fire arm without a license . They were however both converted from crime to Christ and turned their lives around. This story tells of David’s conversion to Christianity in 1970 and that of Michael’s conversion, 1999 some 30 years later. It tells of their time in HMP Canterbury Prison and David’s time in HMP Wormwood Scrubs and Dover Borstal. It also tells of David’s criminal activity and the crimes he committed before his miraculous conversion from crime to Christ, during a bad experience on LSD, in 1970. It tells how he became a Christian over night and how he learned to read in order to come to a fuller knowledge of the gospel. He learned to read through reading the bible and classical Christian literature. David tells of the events that led to him making a confession to the police about 24 crimes he had committed since leaving Dover Borstal in 1968 and of the court case where he was not sentenced. It tells how David’s educated himself and went on to Higher education, and graduated with a Certificate in Education and how he went on to teach Electronics, for over 20 years, in colleges of Higher and Further Education. The Bierton Crisis is the personal story of David Clarke a member of the Bierton Strict and Particular Baptist church. He was also the church secretary and minister sent by the church to preach the gospel in 1982. The Bierton Church was formed in 1831 and was a Gospel Standard cause who’s rules of membership are such that only the church can terminate ones membership. This tells of a crisis that took place in the church in 1984, which led to some members withdrawing support. David, the author, was one of the members who withdrew but the church did not terminate his membership as they wished him return. This story tells in detail about those errors in doctrine and practices that had crept into the Bierton church and of the lengths taken to put matters right. David maintained and taught Particular Redemption and that the gospel was the rule of life for the believer and not the law of Moses as some church members maintained. This story tells of the closure of the Bierton chapel when David was on mission work in the Philippines in December 2002 and when the remaining church members died. It tells how David was encouraged by the church overseer to return to Bierton and re-open the chapel. On David’s return to the UK he learned a newly unelected set of trustees had take over the

responsibility for the chapel and were seeking to sell it. The story tells how he was refused permission to re open or use the chapel and they sold it as a domestic dwelling, in 2006. These trustees held doctrinal views that opposed the Bierton church and they denied David’s continued membership of the church in order to lay claim too and sell the chapel, using the money from the sale of the chapel for their own purposes. David hopes that his testimony will promote the gospel of the Lord Jesus Christ, as set out in the doctrines of grace, especially Particular Redemption and the rule of life for the believer being the gospel of Christ, the royal law of liberty, and not the law of Moses as some reformed Calvinists teach, will be realized by the reader. His desire is that any who are called to preach the gospel should examine their own standing and ensure that they can derive from scripture the doctrines and practices they teach and advance and that they can derived the truths they teach from scripture alone and not from the traditions of men or their opinions however well they may be thought of. Available as a Paperback Amazon.co.uk (click to view) -----------------Mary, Mary Quite Contrary

Second Edition: Does The Lord Jesus Want Women To Rule As Elders In His Church ? ?

ISBN-13: 978-1514206812 (CreateSpace-Assigned) ISBN-10: 1514206811 BISAC: Religion / Christian Theology / General When treating the subject of women elders in the church we are not dealing with the affairs of a secular society and so it has nothing to do with women’s rights, equality of sex or race in the world. This matter only relates to men and women in a Christian church. It is about the rules of the house of God, which is the church of the living God and rules for those who are members of the body of Christ and members of an heavenly county. The Suffragettes Emmeline Pankhurst 1858 -1928) was a Suffragette and worked very hard to bring equal rights for women to vote as men. In the year of her death all women over 21 gained the right to vote. The Suffragette movement brought about many changes for the better in a secular society but not so for women seeking to follow Christian principles. One of her famous quotes was, “Trust in God She shall provide”. Terms which do not reflect Christian beliefs. We know God will provide and He is not a she. In the USA and the UK, women’s political rights were brought into general political consciousness by the suffragettes and since then there have been legal rights granted to the Lesbian, gay, bisexual and transgender groups, same sex marriages, along with the development of the feminist movement and the appointment of persons from the LBGT community to responsible positions in the Church of England. All of this has caused conflict in the Christian community due to differences beliefs of right and wrong. This book seeks to show what the bible has to say about the role of women in the church and family. Since these rules are taught by the Apostles of Christ they are the word of God to us and we should obey. The secular world may differ and turn from the narrow path taught in scripture but we should follow the word of God, this is our wisdom. Amazon.co.uk (click to view) -----------------Amazon.com (click to view) -----------------

Trojan Warriors

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Setting Captives Free Authored by Mr David Clarke CertEd, Authored by Mr Michael J Clarke ISBN-13: 978-1508574989 (CreateSpace-Assigned) ISBN-10: 1508574987 BISAC: Religion / Christian Life / General Trojan Warriors is a true story of two brothers, Michael and David Clarke, who are brought up in Aylesbury, Buckinghamshire, England. They became criminals in the 60’s and were sent to prison for malicious wounding and carrying a fire arm without a license, in 1967. They both turned from their lives of crimes in remarkable ways but some 25 years apart, and then they worked together helping other prison inmates, on their own roads of reformation. David the younger brother became a Christian, after a bad experience on LSD, in 1970, and then went on to educate himself and then on to Higher Education. He became a baptist minister and taught electronics for over 20 years, in colleges of Higher and Further Education. Michael however remained untouched and continued his flamboyant life style ending up serving a 16 year prison sentence, in the Philippines, in 1996, where he died of tuberculosis in 2005. When David heard the news of his brothers arrest on an ITN television news bulletin he felt compelled to wrote their story. And then when he heard of his own brothers conversion from crime to Christ, after serving 5 year of his sentence, he published their story in his book, “Converted on LS Trip”, and directed a mission of help to

132 the Philippines to assist his brother. This book tells the story of this mission. They then worked together with many former notorious criminals, who were inmates in New Bilibid Prison, who too had become Christians and turned their lives around. This help was to train them to become preachers of the gospel of Jesus Christ . This book contains the 66 testimonies of some of these men who convicted former criminals, incarcerated in New Bilibid Prison. They are the, “Trojan Warriors”, who had turned their lives around and from crime to Christ. Twenty two of these testimonies are men who are on Death Row scheduled to be executed by lethal injection. Revelation 12 verse 11: And they overcame him by the blood of the lamb and the word of their testimony and they loved not their lives unto the death.

in Rahim Yar Khan, Pakistan and bearing in mind his own experience with articles of religion he has compiled Bierton Particular Baptists Pakistan articles of religion from the first Bierton Particular Baptists of 1831,of which he is the sole surviving member, the First London Baptist Confession, 2nd edition 1646, and those of Dr John Gill, in order to avoid some of the difficulties encounter by Particular Baptist during the later part of the 19 century and since. This booklet highlights the problem and suggests the Bierton Particular Baptists Pakistan is as step in the right direction. Isaiah 52:8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion. The City Of God:

Amazon.co.uk (click to view) -----------------Amazon.com (click to view) ----------------Difficulties Associated with Articles of Religion Among Particular Baptists

Augustine of Hippo Authored by Saint Augustine. ISBN-13: 978-1547278985 (CreateSpace-Assigned) ISBN-10: 1547278986 BISAC: Religion / Christian Theology / Soteriology Articles of Religion are important when dealing with The City of God, is a book of Christian philosophy matters of the Christian Religion, however problems written in Latin by Augustine of Hippo in the early 5th occur when churches fail to recognize there is a growth century AD. The book was in response to allegations in grace and knowledge of the Lord Jesus Christ in that Christianity brought about the decline of Rome any believer. When a person first believes in the Lord and is considered one of Augustine’s most important Jesus Christ they cannot possibly have a comprehensive works. The City of God is a cornerstone of Western knowledge of a churches constitution or its articles thought, expounding on many profound questions of religion, before solemnly subscribing to them. The of theology, such as the suffering of the righteous, author David Clarke has introduced the Doctrines of the existence of evil, the conflict between free will Grace to Bierton Particular Baptists Pakistan, situated and divine omniscience, and the doctrine of original

sin. Augustine is recognized as a saint in the Catholic Church, the Eastern Christian Church, and the Anglican Communion and as a preeminent Doctor of the Church. Many Protestants, especially Calvinists and Lutherans, consider him to be one of the theological fathers of the Protestant Reformation due to his teachings on salvation and divine grace. Lutherans, and Martin Luther in particular, have held Augustine in preeminence (after the Bible and St. Paul). Luther himself was a member of the Order of the Augustinian Eremites (1505–1521). Amazon.co.uk (click to view) -----------------Amazon.com The Confessions Of St. Augustine

by St. Augustine Of Hippo (Author) This is an autobiography, a work, consisting of 13 books, by Saint Augustine of Hippo, written in Latin between AD 397 and 400. The work outlines Saint Augustine’s sinful youth and his conversion to Christianity. Its original title was Confessions in Thirteen Books, and it was composed to be read out loud with each book being a complete unit. Confessions is generally considered one of Augustine’s most important texts. It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the Middle Ages. Professor Henry Chadwick wrote that Confessions will “always rank among the great masterpieces of western literature”. Written after the legalization of Christianity,

133 Confessions dated from an era where martyrdom was no longer a threat to most Christians as was the case two centuries earlier. Instead, a Christian’s struggles were usually internal. Confessions was written between AD 397–398, suggesting self-justification as a possible motivation for the work. With the words “I wish to act in truth, making my confession both in my heart before you and in this book before the many who will read it” in Book X Chapter 1 Augustine both confesses his sins and glorifies God through humility in His grace, the two meanings that define “confessions,” in order to reconcile his imperfections not onlyThis is an autobiography, a work, consisting of 13 books, by Saint Augustine of Hippo, written in Latin between AD 397 and 400. The work outlines Sais composed to be read out loud with each book being a complete unit. Confessions is generally considered one of Augustine’s most important texts. It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the Middle Ages. Professor Henry Chadwick wrote that Confessions will “always rank among the great masterpieces of western literature”. Written after the legalization of Christianity, Confessions dated from an era where martyrdom was no longer a threat to most Christians as was the case two centuries earlier. Instead, a Christian’s struggles were usually internal. Confessions was written between AD 397–398, suggesting self-justification as a possible motivation for the work. With the words “I wish to act in truth, making my confession both in my heart before you and in this book before the many who will read it” in Book X Chapter 1 Augustine both confesses his sins and glorifies God through humility in His grace, the two meanings that define “confessions,” in order to reconcile his imperfections not only to his critics but also to God. Pelagius, a British monk, took exception to Augustines prayer “Grant what Thou commandest, and command what Thou dost desire.” Pelagius recoiled in horror at the idea that a divine gift (grace) is necessary to perform what God commands. For Pelagius and his followers responsibility always implies ability. If man has the moral responsibility to obey the law of God, he must also have the moral ability to do it. Augustine took up the cause of God clearly demonstrating the the fall of man and the inability of man to do good and defended the truth of original sin.

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The Parousia 3nd Edition

A General enquiry into The Second Coming Of Our Lord Authored by James Stuart Russell, Preface by Ed Stevens, , Dr Don K Preston DD James Stuart Russell’s, ‘High Praise For The Parousia’, is an excellent work that looks at the New Testament teaching of the second coming of Jesus Christ, and the book of Revelation tells of those events leading up to and including his coming. Luke 23, verse 28. But Jesus turning into them said. ‘Daughters of Jerusalem weep not for me, but weep for your selves and for your children. 29. For behold, the days are coming, in the which they shall say blessed are the barren and the wombs that never bare, and the paps which never gave suck. 20 Then shall they begin to say to the mountains fall on us and to the hills cover us. 30. For if they do these things in the green tree what shall be done in the dry? The book of Revelation is a prophecy that Jesus gave to the Apostle John before the Neuronic persecution in 66 .A.D. He was told to write and inform the seven churches in Asia about those things that were shortly about to come to pass in his day. It relates to those things leading up to the destruction of Jerusalem and immediately afterwards. It told of the judgement God, styled the Day of Vengeance, on the city called Babylon for her sins and breach of the first Covenant. This Babylon was the city of Jerusalem who’s people and leaders had rejected the Lord Jesus Christ and turned their back on the Mosaic covenant. The day of vengeance was day when the cup of

God’s wrath that was poured out on her who was called Mystery Babylon, The Mother of Harlots and this was to bring an end of rule of the Mosaic Law, bringing it to its fulfilment as Jesus had said I come not to destroy the law but to furl the Law and to bring in the New Covenant order called the law of Christ. It is impossible to understand the book of Revelation if one takes for granted that the date of its writing was after the fall and destruction by Titus, in 70 A.D. Most scholars assume the book was written about 96 A.D. 16 years after the event and so it has become impossible for them to establish a correct interpretation of the book. Available as a Paperback Amazon.co.uk -----------------Amazon.com -----------------

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