The hope of Israel, what is it?

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Foreword

“NOT GIVING HEED TO JEWISH FABLES” (Tit. 1:14). —

Jewish fables (literally, myths) are no new thing. Paul has plainly warned the household of faith not to give heed thereto. He has not given us a list of those grievous heresies; but it is well known that the one that was most fondly cherished, and that constituted the gravest menace to the truth of the gospel, was the notion that the leading purpose of the mission of the coming Messiah would be the reconstitution of the Jewish nation and its elevation to the highest pinnacle of earthly dominion and glory; for that fatuous doctrine was the cornerstone of orthodox Judaism in Paul’s day; and because of his sturdy opposition to it he was persecuted, his enemies plotted to take his life, and he was sent a prisoner to Rome. No wonder that, during the term of his imprisonment there, he wrote to Titus his plain-spoken warning against ‘Jewish fables.”

Such being the case, we question if there be anything in all the long history of Christianity that is more difficult to account for than the fact that that particular fable, concerning the purpose of Christ’s mission to the Jewish people, has become the central feature of a system of doctrine which, in this 20th century of our era, has found numerous and zealous advocates amongst orthodox Christians. In view of this extraordinary phenomenon, it surely behooves those who take the Holy Scriptures for their guide and instructor in all matters of faith and doctrine, to search them with the utmost care “whether these things be so.” This_

6 FOREWORD present volume is the result of a painstaking investigation of that important question.

The investigation of that question leads inevitably to the subject of the Millennium; and it is believed the reader will find, in the last chapter of the present volume, something fresh upon that subject of perennial interest. Enough at this point to say that, as the author now sees it, the great question concerning the Millennium is not When? but Where?

Chap.

XII.

XIII.

Contents

Foreword (Jewish Fables).

The Nature and Importance of the Question.

How are the Prophecies of Blessing to Israel to be Interpreted?

Chapter I The Nature And Importance Of The Question

The writer seeks, at the very outset of this study, to impress the reader with the immense importance of the question we are about to examine.

it is not merely a question of the true explanation of prophecies concerning the Jews, the Gentiles and the Church of God, however so interesting and important these may be, for one may entertain mistaken ideas as to such matters without harmful consequences. But it is far otherwise with the question discussed in this volume; for the truth concerning the gospel of Christ and the salvation of man is involved in it. And specially, the work of the evangelization of the Jews (which, in the opinion of many, including the present writer, the coming again of the Lord awaits) is vitally affected by it.

What lies directly in the path of our present inquiry is a system of doctrine which, though of recent origin, is now widely accepted amongst strictly orthodox Christians, ““Fundamentalists,” according to which doctrinal system the promise of God to Israel through their prophets was that the coming Messiah would restore the earthly kingdom of Israel, would give it a glory far surpassing that of the days of David and Solomon, and would exalt the Jewish nation to the place of supremacy over the nations of the world. The leading authority for this new system of teaching states it thus: “When Christ appeared to the Jewish people, the next thing in the order of revelation as it then stood should have been the setting up of the Davidic kingdom” (Scofield Ref. Bible).

We propose in the present volume to bring this radical statement to the test of Scripture; for it is subversive of the Christian faith, in that it removes the sacrifice of he Lamb of God from its central place in God’s eternal plan (Rev. 13:8).

It cannot be that those who accept this radical doctrine realize what is involved in it. It is easy for the writer to believe this, because he himself at one time accepted that doctrine without the faintest idea that it involved the denial of important truth. But in course of time, after prolonged study of the Word of God, he was compelled to acknowledge, upon the testimony of the New Testament Scriptures (particularly that of the apostle Paul) that, not only is the doctrine under consideration directly contrary to the Scriptures, but it is the setting up, for the benefit of a future generation of Jews, of another hope, different from the “one hope” of the gospel of Christ; that, in other words it is “another gospel,” the very thing against which Paul utters that tremendously solemn warning of Galatians 1:8, 9.

Because of this, and because also of the great benefits that have followed the writer’s deliverance from the “strange” doctrine referred to above, he deems it a duty to all the household of faith to bring to their attention, by every available means, the true teaching of the Bible touching the future of the Jewish people. It is with a view to the performance of that duty that these pages are written.

What then is the true and biblical “Hope of Israel’’? To obtain a full answer to this question it is necessary

The Hope of Israel: What Is It? 11 that we search the Scriptures from beginning to end. But in order merely that we may have in mind a general idea of the answer while we pursue our study, it will suffice to refer to a few incidents in Paul’s ministry, as recorded in the last chapters of Acts.

The subject is very prominent there, and indeed it was because of Paul’s views and his preaching in regard thereto that he was so furiously persecuted by the Jews, and was finally sent in chains to Rome. For we have his own testimony to ‘‘the chief of the Jews” at Rome, to whom, when he had called them together, he said: “‘For this cause therefore have I called for you, to see you and to speak with you; because that, for the hope of Israel 1 am bound with this chain’ (Acts 28:17-20).

Inasmuch as what Paul had been preaching, both to the Jews and also to the Gentiles, was the gospel of Jesus Christ, and nothing else, it follows that the true “hope of Israel” is an essential part of that gospel; and therefore it is a matter regarding which we cannot aiford to be mistaken.

- The above quoted statement of Paul to the Jewish leaders at the imperial city is very illuminating. It shows, to begin with, that, whatever it was he had been preaching as “the hope of Israel,’ it was something so contrary to the current Jewish notion thereof that it caused the people to clamor for his death (Ac. 22:22), and led to his being formally accused before the Roman Governor as “a pestilent fellow, and a mover of sedition among all the Jews throughout the world” (Id. 24:5). Had he been preaching what the Jews themselves believed to be, and what their rabbis had given them as, the true interpretation of the prophecies (namely, that God’s promise to Israel was a kingdom of earthly character which should have dominion over all the world) they would have heard him with intense satisfaction. But what Paul and all the apostles preached was, that what God had promised atore by His prophets in the Holy Scriptures was a kingdom over which Jesus Christ of the seed of David should reign in resurrection, a kingdom which flesh and blood cannot inherit, a kingdom which does not clash with the duly constituted governments of this world, and one into which, Gentiles are called wpon terms of perfect equality with Jews (Ac. 13:28, 34; Ac. 17:2,.8, 7; Rom. 1:1-4; 14:17; 1 Cor. 15:50; 1 Pet. ii 2-\ef ius: 24326).

Thus the teaching of Christ and His apostles in respect to the vitally important subject of the Kingdom of God, the hope of Israel, came into violent collision with that of the leaders of Israel; and because of this He was crucified and they were persecuted.

It was not a question then, any more than it is a question now, whether or not the prophets of Israel were the mouthpieces of God; for the Jewish rabbis, as well as Christ and His apostles, held firmly to the full inspiration of “the scriptures of the prophets.” It was solely a question then, as it is solely a question now, as to how those prophecies are to be understood —a question of interpretation. The Jewish teachers understood the scriptures, and still interpret them, in what is now (wrongly) called the ‘“‘literal” sense (i. e. that “Israel” is an earthly people, “Zion” an earthly locality, “Christ” an earthly conqueror, like David, etc., etc.) ; but Paul declared, when speaking of Jesus Christ in one of their synagogues, that it was “because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, that they have fulfilled them in condemning Him” (Acts 13: rg hy Ys And now, in concluding this preliminary chapter, let me impress it upon the reader’s mind that the choice presented to orthodox Christians today as to the interpretation of the prophecies concerning “the hope of Israel” lies between that held by the Jews of those days and that for which Christ was crucified and Paul was sent in chains to Rome. This will be clearly seen by all who consider, with open minds, the proofs given below.

The question of the “literal” interpretation of the O. T. prophecies will be discussed in the next chapter.

Chapter II

How ARE THE O. T. PROPHECIES OF BLESSING To ISRAEL To BE INTERPRETED?

The main purpose of the present chapter is to bring clearly to view the important truth that in Scripture the contrast is not between the spiritual and the literal, but between the spiritual and the natural; for a passage of Scripture may refer, when taken “literally,” either to “that which is natural” or to “that which is spiritual.’”’ In other words, the literal interpretation may call for a thing which exists in the realm of nature, or for the counterpart of that thing which exists in the realm of spiritual realities (1 Cor. 15:46). It is of the utmost importance that this be understood; for the advocates of modern dispensationalism have - wrought confusion, and have succeeded in giving plausibility to.many misinterpretations of Scripture, by first taking for granted (erroneously, as will be herein shown) that a “literal” interpretation necessarily calls for something material or natural, and by then insisting strenuously that all prophecies which refer to Israel, Jerusalem, Zion, etc., should be interpreted “literally.” It will not be difficult to show that this is a thoroughly unsound principle of interpretation, that it is based upon a false premise, and that its application has made havoc of many prophecies.

For example, those expositors who think the Bible teaches us to expect hereafter a millennium of earthly bliss, a golden age of world-wide peace and plenty, dur-

ATR RHE ALLA PRE TPP TET EATEN VBS ST TESTE LTB OLS ESE PILES TIEN PLY BEE TEL EET ‘corcsecrenonaieenseumnonmaseruulsgasienesonaupenesnanseonnnenescadengenapusnetonsunmeneosssteaneanguesunarahsonnstastaiaseavenecansyaesepanarencnasespetenststibepts tetcanacatataesetip epee OAS eA LTS ing which the Jewish nation will be reconstituted and will have the place of headship over a world occupied by God-fearing and peace-loving Gentiles, base that expectation upon certain Old Testament prophecies which, they think, are to be fulfilled “literally”; and since they cannot possibly be fulfilled in that manner during this era of the Gospel, there must needs be an age to come of an entirely different character from this day of gospel salvation.

This argument, however, is utterly fallacious, he cause based upon a false premise. Those who make use of it take for granted that in order to interpret a prophecy “literally” its fulfilment must be located in the realm of nature, and not in the spiritual realm. Thus they assume that the “literal” interpretation is in contrast with the “spiritual” interpretation thereof ; and they denounce and repudiate what they refer to disparagingly as “the spiritualizing” of the prophecies.

Undoubtedly our natural bias is in favor of the socalled ‘“‘literal’’ interpretation of the prophecies in question; for to the natural man the things that are seen are the real things; and to that view we are disposed to cling tenaciously, notwithstanding the plain teaching of the New Testament that the seen things are but the fleeting shadows of things unseen, the latter being the spiritual and eternal realities with which the promises of future blessing have mainly to do. For the New Testament Scriptures state, in the most unambiguous language, that “the seed of Abraham,’ to whom “all the promises of God” belong, are those who believe the gospel of Jesus Christ (Gal. 3:7, 29; 2 Cor. 1:20). Further, in the New Testament it is plainly revealed that, even as “Abraham had two sons’? (which

Te The Hope of Israel: What Is It?

might make it uncertain whether the descendants of Ishmael or those of Isaac were to inherit the promises) so likewise there is a natural “Israel,” ‘Zion’ and “Jerusalem’’and also a spiritual counterpart of each; and that just as Ishmael preceded in time the true heir (though eventually he was to be “‘cast out” and not to be “heir with the son of the free woman’’) even so the natural Israel, Zion, and Jerusalem preceded the respective spiritual realities to which those names properly belong. For God’s invariable order of procedure, in the working out of His eternal purposes, is “first — that which is natural, and afterward that which is spiritual” (1 Cor. 15:46).

If, therefore, an O. T. prophecy of blessing, intended for the true Israel (that “holy nation” of 1 Pet. 2:9), be interpreted as applying to “Israel after the flesh,” the interpretation is not “literal” (1.e., according to the letter) except in the sense in which “‘the letter killeth, but the spirit giveth life’ (2 Cor. 3:6); for obviously in this case the ‘“‘literal’ interpretation destroys the prophecy completely. And it is specially to be noted that, in the passage from which this Scripture is quoted, Paul is explaining the great differences between the Old Covenant (which was of the letter) and the New Covenant (of the Spirit) ; and moreover, he is comparing the ministry of Moses, which had to do with things that are seen (an earthly sanctuary and its vessels of service, animal sacrifices, etc.), with the ministry of himself and others whom God had made “able ministers of the New Covenant; not of the letter, but of the spirit.” Also it should be noted that the apostle there speaks of the Old Covenant (under which promises were made to the natural Israel) as “that which 1s done away’; whereas the New Covenant is

“that which remaineth,” that is, abideth eternally (v. 11).

From this Scripture alone it is evident (and the same truth is set forth at greater length in Gal. 4:21- 31 and Hebrews Chapters VIII-X) that all future promises of glory and blessing for Israel and Zion must belong to the true Israel and the heavenly Zion. And, in this very passage, we are admonished to “look not at the things which are seen, but at the things which are not seen” (4:18); which admonition, however, is habitually disregarded in the interpretation of prophecies relating to these very subjects.

We ask the reader specially to note that in the above quoted passage, the apostle speaks of the old covenant as “that which is déne away” (v. 11), “that which is abolished” (v. 183). This shows that the old covenant, under which the earthly nation of Israel had been constituted, was already, in Paul’s day, a thing of the past.

Evidently then our difficulty in understanding prophecies of the class referred to above is due to our lack of faith and our spiritual dullness. For, in respect to the things which are not seen, faith takes the place of sight; for faith has to do solely with things not visible to the natural eye; and hope likewise, for “hope that is seen is not hope” (Rom. 8:24). Wherefore it is written that, “faith is the substance of things hoped for, the evidence of things not seen”; and “through faith we understand” (Heb. 11:1, 3).

Hence, to understand the prophecies it is necessary, and vitally necessary, that we believe the revelations of the New Testament; that we accept as “literally” true that there is now, at this present time, a realm of spiritual realities, into which our risen Lord is actually entered, and we in Him; that “the substance of things purposes concerning His City, Temple and People are being fulfilled at this very time, in that spiritual realm, though the natural eye cannot see what is going on there.

The writer of these lines can testify from experience that, by the simple process of believing what is written in the New Testament concerning the actual present existence, among the things not seen, of the true Zion, of the city of the living God the heavenly Jerusalem, of the holy nation which is a royal priesthood, and of other spiritual realities, the main difficulty in the understanding of the Old Testament prophecies which speak of a glorified state of the things named above, vanishes away.

AN ILLUSTRATION FROM ZECHARIAH

Zechariah is one of the books that is frequently referred to as containing prophecies which await a “‘literal” fulfillment in a future dispensation. |

Zechariah, with Haggai, prophesied during the re-building of Jerusalem and the temple, after the return from Babylon of some of the deported Israelites; at which time “the elders of the Jews builded and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo” (Ezra 6:14). But, as all are agreed, the prophet looks beyond what those men were building, to a temple and a city that were to be far more glorious. He records the word of the Lord concerning Zion: ‘For, lo I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day and shall be My people; and I will dwell in the midst of thee” (2:10, 11). And the prophet goes on to speak of a priest, Joshua, who was clothed at first in filthy garments, but to whom it was said, “‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (3:3, 4). This Joshua and his fellows were to be “men wondered at; for, behold, I will bring forth my servant the Branch. For behold the stone that I have laid before Joshua” (vv. 8, 9).

There is no difficulty in recognizing in this passage a prophecy of the coming of Christ as the Branch of Jehovah and as the Foundation Stone of the true Temple of God; for Peter (quoting a similar prophecy by Isaiah) writes to those who have been “redeemed ... by the precious blood of Christ,” saying:

“Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief corner stone, elect, precious”; and he had just said in the preceding verse, “Ye also, as living stones are [being] built up, a spiritual house, an holy priesthood” — as typified by _Joshua’s change of garments — “‘to offer up spiritual sacrifices” (1 Pet. 2:5,6). Thus by Peter’s application of the prophecy we are given plainly to understand that it relates to “spiritual” things, and that it is now being fulfilled in the spiritual realm. .

It will greatly help us in our efforts to understand the class of prophecies above referred to, if we give due heed to the facts stated in the above quotation from Peter (and stated also in Hebrews 12 :22-24, and in the Epistle to the Ephesians, as pointed out below) that God’s “spiritual house’ is in course of erection now, that it is being built “in Sion,” and that believers in Jesus Christ are “living stones” therein, and are also a “royal priesthood.”’

Zechariah refers again (6:12-15 )to “the Man whose name is The BRANCH,” and who “shall build the temple eran of the Lord’; and says of Him that “He shall bear the glory, and He shall sit and rule upon His throne; and He shall be a priest upon His throne.” None will dispute, in the light of New Testament Scriptures, that this prophecy is being fulfilled now (Heb. 2:9; 8:1, etc.). And the prophet goes on to say that crowns shall be given also to certain men, whom he names, and that “they that are far off” (a scriptural designation of Gentiles, see Acts 2:39 and Eph. 2:13), “shall come and build in the temple of the Lord.”

Furthermore, in Zechariah 9:9 we have the familiar passage: “Rejoice greatly, O daughter of Zion... behold, thy King cometh unto thee’; and we know to a certainty, from Luke 19:38, that that prophecy was fulfilled when Christ came to Jerusalem to die for our salvation.

In Zechariah 18:7-9 the atoning death of Christ is foretold in the words, “Awake, O sword, against My Shepherd, and against the Man that is My Fellow, saith the Lord of hosts. Smite the Shepherd, and the sheep shall be scattered” (see Matt. 26:31). And what was to follow as regards the Jewish people is foretold in these words: “And it shall come to pass that in all the land, saith the Lord, two parts shall be cut off, and die; but the third part shall be left therein.” And in agreement with this, the two great parties, the Pharisees and the Sadducees, were “‘cut off’; but a third part, the disciples of Christ, were left. And as to these, the prophecy goes on to say: “And I will bring the third part through the fire and will refine them as silver is refined” (see 1 Pet. 1:6 and 4:12) ; “they shall call on My Name and I will hear them. I will say, It is My people; and they shall say, The Lord is My God” (see Rom. 11:1, 2.).

Moreover, the apostle Paul declares the same truth concerning the building of God’s true temple now as declared by Peter. He makes known that those who believe in Jesus Christ are even now “quickened together with Christ,—and raised up together, and made to sit together [1.e., on thrones] in heavenly places [Zion] in Christ Jesus” (Eph. 2:5, 6); which plainly declares that we live and reign with Christ even now. This indeed is not perceived with the natural eye or realized in our conscious experience. Nevertheless it is true, and this truth is developed in Chapter XX of this volume.

And furthermore, in the immediate context, Paul also declares the companion truth revealed by Peter, namely that the saints of this era, Gentiles as well as Jews, are being “built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building, fitly framed together, groweth into an holy temple in the Lord”? (vve 20-21).

The expression “in that day” occurs about twenty times in the book of Zechariah; and, as a judicious commentator says, “It is a synonym for the great Messianic hope.” The first of these occurrances we have quoted, ‘““And many nations shall be joined to the Lord in that day” (2:11). What was “that day” then, is this day now; for “now is the day of salvation’; and “all the prophets from Samuel ...as many as have spoken, have likewise foretold of these days” (Ac. 3:24). And so, When Zechariah says (13:1) “Jn that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness,’ we understand clearly that he is foretelling the cross of Christ; as very plainly appears from verse 7,

“Awake, O sword, against My Shepherd, and against the Man that is My Fellow, saith the Lord of hosts; smite the Shepherd, and the sheep shall be scattered.” Further reference to the prophecies of Zechariah will be found in Chapter X, The New Covenant.

Enough has been said, however, to make evident that the prophecies of Zechariah referred to above, and hence other prophecies of like character as well, relate to things spiritual and have their fulfilment in this present era of grace.

But it will be profitable to follow a little further the subject of the building of God’s true temple. So we recall that, at our Lord’s first visit to Jerusalem, when He had driven the traffickers out of the temple which Herod had built and which was one of the wonders of the world; and when the onlookers demanded of Him what sign He could give in proof of His authority to do those things, He answered and said unto them, ‘‘Destroy this temple, and in three days I will raise it up” (John 2:19). The Jews understood this “literally”; that is to say, they took it as applying to that building of material stones which stood on Mt. Moriah; and had the record stopped there, it would doubtless be insisted by some in our day that that great edifice, which has been meanwhile destroyed so completely that not one stone remains upon another, is to be miraculously restored in the coming millennium. But, to the end that we should not be misled and also that we might have a key to the interpretation of prophetic utterances of this sort, the Spirit caused John to insert the explanatory note: “But He spake of the Temple of His Body.”

This is just one of the many, seemingly casual, indications scattered throughout the Scriptures, that

God’s promises are to be fulfilled and His purposes are to be accomplished in the resurrection; that is to say, in the new creation. !

Again, at a subsequent visit to Jerusalem, at the season of one of the feasts, ‘In the last day, that great day of the feast, Jesus stood and cried saying, If any man thirst, let him come to Me and drink, he that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water” (John 7:37, 38). We might well wonder what would have been made of this saying by those who insist upon “literal” interpretations, had it been left Unexplained; and therefore we should be thankful indeed for the added words, “But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.” Those words put beyond all uncertainty the meaning of the phrase “living water,” as used, for example, in Zechariah 14:8, “And it shall be in that day that living waters shall go out from Jerusalem; half of them toward the former (or eastern, marg.) sea [the Caspian], and half of them towards the hinder sea’”’ [the Mediterranean ]—in other - words, both eastward and westward — “in summer and in winter shall it be’? — that is, all the year round.

In the light of John’s explanation, we understand, therefore, that our Lord was foretelling, not some extraordinary physical phenomenon, which was to happen in a far off millennial age, but the then approaching era of the Holy Spirit, when there was to be an outflow of the gospel, “with the Holy Ghost sent down from heaven” (1 Pet. 1:12), both eastward and westward from Jerusalem. Thus both the place whence (Jerusalem) and the time when (‘in that day’) those living waters were to begin to flow out into all the world, both summer and winter, are plainly foretold in Zechariah’s prophecy. Further explanations of the prophecies concerning the outflow of living waters from the Temple at Jerusalem will be found below (Chapter XII) in connection with a discussion of Ezekiel’s temple and of the question, Where did the Spirit descend at Pentecost?

And again let it be noted that these explanations put us in possession of the general principle upon which all prophecies of the same sort should be interpreted. They harmonize fully with all other indications contained in the Scriptures; making it abundantly plain that all the prophecies of future glory and blessing for Israel, Zion and Jerusalem, pertain to that “holy nation” (1 Pet. 1:9) “the Israel of God” (Gal. 6:16), and to that heavenly “Mount Sion,” and to “the city of the living God, the heavenly Jerusalem,” to which we already “are come” (Heb. 12:22).

Therefore, for the above, and for other reasons set forth elsewhere in this volume, the writer reaches the conclusion that we are to look for the fulfilment of the prophecies in question — not to another age than this, but — to another locality; namely, to that spiritual realm, which Paul designates “the heavenlies’’; where our Lord is gone to prepare a place for us, where the true temple is now in course of erection, and where already exists “the Jerusalem which 7s above, which is the mother of us all” (Gal. 4:26).

The idea of a future “dispensation” for the fulfilment of prophecies on the earth, abounds in difficulties, and moreover it contradicts many passages of Scripture; whereas the idea of another locality, a spiritual and heavenly. realm where those prophecies are in course of fulfilment now, is free from all difficulty, and has, moreover, the support of many N. T. Scriptures.

Concerning that now-existing realm of unseen things enough is said in the Scriptures to make known that it is a region of great activity; that the “principalities and powers” therein are numerous and mighty — angels and demons, good spirits and evil — and hence we must infer that there are happenings there which are of immense importance and significance. For example, we read: ‘‘There was war in heaven. Michael and his angels fought against the dragon; and the dragon fought and his angels” (Rev. 12:7). Also, that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:12).