The restoration of Israel

Preface

A considerable time ago, a copy of the book, which I here attempt to refute, was sent to me, by the Committee of the London Society for promoting Christianity amongst the Jews, with a request that I would answer it. The same was done, as I understood, to a few other persons. Having looked into it, in rather a slight manner, and being fully engaged at the time, I was not at all inclined to undertake the service ; thinking, that some other person, more at leisure, would do it in a more adequate and acceptable manner.

But being something less engaged, in the beginning of the present year, I again took up the copy, and read it more attentively; purposing, if not too late, to make some short remarks on particular passages, and communicate them to any one who, I should learn, was preparing an answer.

In attempting this, however, the whole concern appeared to me in a new light ; and I

IV PREFACE.

perceived that by this work, an opening was given to the zealous friends of Christianity, and cordial friends of the Jews ; of bringing the whole subject, in controversy between Christians and Jews, before the publick and the nation of Israel,

I am indeed free to acknowledge, that before I carefully studied Mr. Crooll's statements, I had not well understood the subject : nor had I been aware of half of the objections, current opinions, and traditions, which stand in the way of a Jew, to prevent his embracing Christianity. The arguments adduced, indeed, did not appear either conclusive, or very difficult to be answered: but questions were started on almost every part of the subject, of which I had not previously thought ; and, in some instances, I found that a considerable degree of plausibility was given to objections.

It is true, I understood, that the work was not to be published by the London Society, without an answer : but it occurred to me, that if it were not answered, the author might have to say, that he had, in some sense, challenged the Committee and friends of that Society to answer his work, bat they were not able ; and therefore, that he

PREFACE. V

at length published it himself, as unanswerable ; or, at least, that the substance of it would in one form or other be circulated. On enquiry, I could not learn that any one was engaged in preparing an answer: and thus I was led on, step by step, at length to undertake the service; and, after many changes in my plans and arrangements, which have occasioned much delay, the result is presented to the publicb in its present form.

I cannot but fear, however, that some Christian friends may question the propriety of publishing such a work, for the sake of answering it : and I am fully aware, that stating plausible objections, without a very satisfactory refutation of them, is, in all ordinary cases, a dangerous measure. But this appears to me, not to be an ordinary case ; but one which cogently requires something to be attempted : and I regard it, as a most important opening, to a fair and full investigation of the whole argument, which ought not to be neglected.

Id fact, Jews have hitherto kept themselves within certain strong holds, and inaccessible recesses; making occasional incursions against Chris-

VI PREFACE.

tianity ; rather than attempted to lead forth their troops into the open field of fair argument: and Christians seem to have been so afraid of offending them, by clearly exhibiting the mysteries of our holy religion ; that they have, as it were, kept the grand things to be contested, in the back ground. But I rejoice, that there is at length a prospect, of the whole subject becoming more generally examined and understood.

It has been the opinion of several learned men, that nothing should be brought forward, in this controversy, except the insulated question, Whex ther Jesus be, or be not, the promised Messiah ; and that the peculiar doctrines of Christianity, should be kept out of sight. I own, I once was favourable to this idea, but it is manifest from Mr. C.'s work, that these peculiar doctrines, or at least those views of Christianity which are ^maintained in the Creeds and Articles of our church, form so» prominent a part of their objections to the New Testament ; that they are nearly inaccessible to all other arguments: and must remain so, as far as I can perceive, till it is clearly shewn that these doctrines are contained in the Old Testament ; or, are not at all inconsistent with its leading principles. This,

PREFACE. VII therefore, I have attempted : with what success others must decide. Many things, in the management of the argument, will appear to the Christian reader, different from what he was prepared to expect, or approve : as indeed, they are far different from what at first impressed my own mind. But to reason with Jews, on the sole authoritative ground of the Old Testament; concerning Christianity, and its most important doctrines, which we are accustomed to prove almost exclusively from the New Testament; is an undertaking attended with far more difficulties than it may appear to be, to those who never made the trial.

In respect of such Jews, as may be induced to read this work, I can only intreat their candour and attention. I am conscious, before God, of most cordial good-will to the nation, and to every individual of it : but, as I am also deeply convinced of the truth and excellency of Christianity ; I do earnestly long and daily pray for their conversion to their own Messiah, and our most gracious Lord and Saviour. I have not indeed, in what I have written, declined to use all my ability, be it what it may : " I know not u to give flattering words; 5 ' and in a few in-

Till PREFACE.

stances I have hinted a gentle reprehension. I trust, however, that even Jews will allow me to be a fair, a candid, and a benevolent opponent; and that they will not say, that I have treated them disrespectfully, or with bitterness and severity.

THOMAS SCOTT.

Aston Sandford)

October 4, 1814.

THE

RESTORATION

OF

ISRAEL.

BY R. JOSEPH CROOLL,

Teacher of the Hebrew Language in the University of Cambridge

According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things. Micah vii. 15.

The breaker is come up before them : they have broken up, and have passed through the gate, and are gone out by it; and their king shall pass before them, and the Lord on the head of them. Micah ii. 13.

And their seed shall be known among the Gentiles, and their offspring among the nations : all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. Isaiah lxi. 9.

Prove all things; hold fast that which is good. 1 Thess. v. 21.

DECLARATION

IF ever this book should fall into the hand of a Christian the author would beg of him to consider the following observations,

First,— It was written without any design to publish it, and only to satisfy ths Author's own opinion, as will be seen in the sequel. Secondly, — It may be said that the author is an enemy to Christians : to banish this idea, the following proof is offered.

It is well known that at the time when the law was given to Israel, all the seventy nations were worshippers of idols. By this way of worship there was no life for the Gentiles to exist in God's world. But the Lord is good to all, and his tender mercies are over all his works : he commanded to his people Israel to make intercession for all the Gentile world, and also to offer sacrifices for them ; and this was done during all the time that Israel dwelt in their own land. And every year on the feast of Tabernacles, 70 young bullocks were offered for the seventy nations of this world, Numb. xxix. 13 : the first day 13, the second 12, the third 11, the fourth 10, the fifth 9, the sixth 8, and the seventh day 7.

In the time of Jeremiah the prophet, Nebuchadnezzar came to Jerusalem and took Jeconiah, at that time king, together with the queen, and a great number of the nation, captives, and brought them into Babylon. At the same time, Hananiah, a false prophet, spoke in the name of God ; saying, Within the space of two full years, all those that are in captivity in Babylon shall return . Jer. xxviii. 1 L The prophet was commanded by God to write an epistle to the captives in Babylon. " And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace. Jer. xxix. 7.

It is well known that Israel never had any greater enemy than Nebuchadnezzar and his people, yet were our forefathers commanded by God to pray for them. But how much more is it our duty to pray for the nations at the present time, in particular for this country, for here we are used well, and treated better than in any other country ; here we enjoy ease and security. As for myself in particular, during the time I have resided in this country, I have received a great deal of kindness from both sexes. But the real cause of writing this book was from reading a small tract published by the Committee of the The London Society for promoting Christianity amongst the Jews ; and here I shall quote their own words : " If any doubts should yet remain in the mind of any person sincerely enquiring after truth, upon the heads discussed in this address; or if any new difficulties should present themselves ; it would give pleasure to any member of this Committee, to confer personally with such enquirer on the subject." — No. II. p. 12.

In the beginning of this paragraph, it is said that they have answered almost every thing, and that a Jew has no more to say for himself. Considering these things, I thought I would search, and try to find, if their statement was sufficient for the conviction of a Jew. And after I set to work, I found fresh difficulties, by which it appears to me that they have yet answered nothing ; and further, I think that those things which I have advanced in this book, it is impossible for the Committee to answer. All learned Christians will allow r a Jew to suggest every difficulty which he thinks it impossible for a Christian to answer; but there are some ignorant Christians, who, as soon as a Jew advances any thing in his own behalf, will immediately say, he blasphemes. I hope that whoever reads this book will be a learned Christian, and will remember that a learned Committee have sent forth their publications to the Jews, on purpose to see if any Jew has any thing further to say. What difficulties 1 have found, 1 have declared in the following pages, and if the Committee are able to answer them, it may be good for both parties.

THE

RESTORATION OF ISRAEL.

Messiah. — This name is applicable — 1. To a king; — 2. To d prophet ;— 3. To a high priest. And Jehu the son of Nimshi shalt thou anoint to be king over Israel ; and Elisha the son of Shaphat, of Abel-meho-lah, shalt thou anoint to be prophet in thy room. 1 Kings xix. 16. Thou shalt also take the anointing oil, and pour it upon his head, and anoint him. Exod. xxix. 7. Also every one that is made a king is called a Messiah. Thus saith the Lord to his anointed, to Cyrus, &c. Isaiah xlv. 1 . This title is always given either to a king, to a ruler, or to a judge. Behold thy king cometh unto thee. Zech. ix. 9. Yet out of thee shall he come forth unto me, that is to be ruler in Israel. Mic v- 2. But with righteousness shall he judge the poor. Isaiah xi. 4.

He is to be only a man. — So shall they be my people, and 1 will be their God, and David my servant shall be king over them. Ezek. xxxvii. 24. But they shall serve the Lord their God, and David their king, whom I will raise up unto them. Jer, xxx. 9. Afterwards shall the children of Tsrael return, and seek the Lord their God, and David their king. Hos. iii. 5.

He must have both father and mother. — It is acknowledged by all that the Messiah was to be the Son of David : for this reason Jesus could not be the Messiah ;

and if it should be said that his mother was a daughter of David, that will not relieve the objection ; for if the daughter of David brings forth a son., he can by no means be called the son of David : for a son by a daughter has lost the very name of a son of David, although the son of his daughter. And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, but not by the house of their mothers. Numb. i. 18. Here we may observe, that a daughter in Israel has no pedigree of herself, for if the daughter of a priest be married to a man of another tribe, her son will be no priest ; and if a daughter of any tribe be married to a priest, and she brings forth a son, he will be a priest ; thus the pedigree of a man depends on his father only.

A Saviour — is not the name of the Messiah, but the name of God ; for the Messiah himself shall look up to God to be saved. He is just and shall be saved, Zech. ix. 9. Observe the word is J/t^W venousha ; the proper sense of the word is, And he shall be saved, but not ' ( to save himself/* And again, For I am the Lord, thy God,, thy Saviour. Isaiah xliii. 3. I, even I, am the Lord ; and beside me there is no Saviour ; ver. 11. And all flesh shall know, that I the Lord am thy Saviour and thy Redeemer, the mighty one of Jacob. Isaiah xlix. 26. Happy art thou, O Israel ; a people saved by the Lord, (Deut. xxxiii. 29.) — but not by the Messiah.

The Son of Man. — Ezekiel the prophet is called by this name, and was called so by God. Jesus also called himself the Son of Man- We shall find it very difficult to settle by what name he ought to be called : for if he is a God, he is no man ; and if he is a man, he is no God. Jesus himself never thought of such a thing ; therefore he called himself the Son of Man : but had he thought that he was a God, he would have called himself the Son of a woman ; and that would have proved,, that no man could have been his father ; but, if any man will contend that he was both Gpd and man, it cannot be true : for we have the following text ; And there is none other, that can shew it before the king, except the gods, whose dwelling is not with flesh. Dan- ii. 11. The heaven, even the heavens are the Lord's : but the earth hath he given to the children of man. Psalm cxv. 16. I think these proofs are sufficient, to shew that he who partakes of flesh and blood, and eats and drinks, can be no god.

Forgiveness of Sin — The Messiah can forgive no sin, but God whose dwelling is not with men, he only can forgive sin. For there is forgiveness with thee, that thou may est be feared, and no other. Psalm cxxx. 4. Observe the term, that thou may est be feared, and no other, and therefore no flesh can forgive sin ; nay, even the Messiah must pray to God : and inasmuch as the Messiah was to be born of a woman, he would consequently partake of flesh and blood, and the nature of his person be formed only like that of another man.

When is the Messiah to come? — According to the

belief of Christians, the Messiah is already come ; but for

this great point I wish to see Scripture proof; and where

is the proof? Will you bring forward the prophet Daniel ?

this is what you rely upon, and you have nothing else

upon which you can rely. 1 shall quote the passage to

shew that it affords no argument in support of Christianity.

And after threescore and two weeks shall the Messiah be

cut off, but not for himself; and the people of the prince

that shall come, shall destroy the city and the sanctuary :

and the end thereof shall be with a flood; and to the end of

the war desolations are determined. Dan. ix. 26. From

this verse, and the 25th, it is an easy matter to prove, that

the Messiah was to be cut off after sixty-nine weeks ; that is

in the last week, or properly in the last seven years, before the temple was destroyed. But we find that Jesus was cut off more than six weeks, i. e. about thirty-seven years, before the temple was destroyed ; and therefore he could not be the Messiah, but it must mean some other person.

Let us consider for a moment, that the captivity of Babylon was declared by the mouth of the prophet Jeremiah long' before the people went into captivity ; he said, There you shall be seventy years, and no longer; and so it came to pass. But of how much more consequence is the coming of the Messiah. If the seventy weeks are the only passage in the whole of the Old Testament, that points out the coming of the Messiah, ought it not to be as exact as the prophet has declared it ? but here we find the contrary; for there is a difference of thirty-seven years : therefore Jesus could not be the Messiah.

Again ; if the seventy weeks is the only passage to be found, that points out the coming of the Messiah, why did not one of the Apostles quote it as a clear proof to convince the people by it ? but we do not find, that either Paul or any other brought forward this passage; therefore they could not have thought of such a thing ; for they knew that it had no reference at all to the Messiah, and on this account did not quote it.

We also read in this verse, that the Messiah shall be cut off, but not for himself : this is not true, for no such thing is to be found in the Hebrew text, for the text has it ve~enlo, which signifies, '/and not to him," that is to say, that the Messiah, which means the king, shall be cut off in the last week. And not to him, i.e. he shall have no successor ; by which is pointed out, that there shall be no more kingly power in the Jewish nation ; and this Messiah that was to be cut off was king Agrippa, and so it happened, that in the last week, he and his son Monves were slain by the order of Titus.

Perhaps some people will ask, How came he to be called a Messiah ? I have already shewn that a prophet, a highpriest, and a king", are called by the name of Messiah ; also every one that is called a king is called a Messiah. Now Cyrus, who was an heathen king, is called a Messiah : (see page 5) how much more Agrippa, who was of the stock of Abraham, and king over Israel.

Thus far I have shewn here that the whole defence of the people that say that the Messiah is come already, is no defence, because it proves nothing, and therefore the coming of the Messiah until this day is unknown, and this mystery is only known to God, and was never told to any of the prophets. For the day of vengeance is in mine heart, and the year of my redeemed is come, Isaiah lxiii. 4. Learn now from this passage, that the coming of the Messiah was never revealed to mankind. Again ; And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever, that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel, for the words are closed up and sealed till the time of the end. Dan. xii. 7 — 9. Here it may be observed, that Daniel was longing to know the coming of the Messiah, but could not obtain it.

The Messiah is not yet come. — We must look upon this world as divided into three periods. The first was during the residence of Adam and Eve in Paradise, and before they fell. The second period began, when Adam was driven out from Paradise, and continued until the coming of the Messiah. The third or last period will commence by the coming of the Messiah.

The first part was perfect. The middle part was im* perfect. The third part will restore the first perfection, and so continue for evermore.

In the first, man was perfect, that is, without sin ; then he was an angel ; for angels in heaven sin not, and where there is no sin, there is no death : by this we may learn that man was born to live for ever, because a perfect God created a perfect man ; and as God lives for ever, such was to be the nature of man, and so it was, because the proper habitation of man was Paradise, and there he was to live for ever, he and his seed after him. We also know from Scripture that Paradise is upon earth, for we read in Genesis, chap. ii. 10, And a river went out of Eden, to water the garden ; and from thence it was parted, and became into four heads: and the names of these rivers are well known to the world. Now when heaven and earth, and all the hosts of them were finished, then man and angels were both alike ; heaven and earth were both alike, for the one was as holy as the other ; nay, the degree of man was above the angels, for his wisdom was above theirs ; the angels could give no names to all living creatures, but Adam did, and until this day they bear the names which Adam gave them: Now one of the angels became jealous of the glory of man ; this was Satan, who was at that time a very great angel in heaven ; he rebelled against his Lord, descended upon earth, disguised himself in the iigure of a serpent, succeeded according to his wishes, and occasioned the fall of man : here Adam lost all his former glory, and became miserable and fearful : he dreaded the appearance of his Maker, but at length was condemned to die, and driven out of Paradise. Now at the time when Adam sinned, all the generations were yet in his loins, and are therefore born in sin ; and we know that sin is death : as all men are born in sin, they must all consequently die.

Thus man became a fallen creature, and will continue so for six thousand years, according to the days of the creation of the world, but no longer. This is the second period, or properly the middle world, and its proper title, the wicked and ungodly world.

From all that is here advanced may clearly be seen that the Messiah is not yet come ; for the world must exist in a corrupt state six thousand years, and the question is, of what use would his coming be? But when this number shall be at an end, or nearly at an end, then will be the time of his coming ; and then will commence the third period, or properly the new world, which will be called the world of I he Messiah.

The New World — will commence by the first appearance of the Messiah ; the world will be restored to its former glory, a new heaven and a new earth will appear, the former will pass away, mankind will recover their primitive glory, and will be above the angels; Satan and his band will be destroyed. The seventh day of the creation was the Sabbath, and that day only received a blessing, and was set apart for ever to be observed as a holy day ; which was a type of the great Sabbath, i. e. the world of the Messiah, which also will be called the blessed world.

The Messiah is not yet come. — We are assured by the prophet Isaiah, lix. 20, 21, that as long as Israel is dispersed abroad, the Messiah is not come ; for by his coming the sin of Israel will be blotted out : and this prophetical declaration is confirmed by the apostle Paul ; And so all Israel shall be saved ; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob : for this is my covenant unto them, when I shall take away their sins. Romans xi. 26, 27. First, must be considered the term, For this is my covenant. What is that covenant ? to send them the deliverer. For what ? to take away their sins. Here it must be acknowledged by every one, that when the Messiah shall come, the sin of Israel will be taken away ; and here is a clear proof

12 THE RESTORATION OV ISRAEL.

that as long as Israel is scattered,, their sin is not taken away, and their continuance in their sins affords an evidence that the Messiah is not yet come.

That the Messiah is not yet come, — may be con-, firmed by scripture: And I will make your cities waste, and bring your temples unto desolation. And I will scatter you among the heathen ; and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies' lands ; and also in the iniquities of their fathers shall they pine away with them- And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them : for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors whom I brought forth out of the land of Egypt in the sight of the heathen, that \ might be their God ; I am the Lord. Levit. xxvi. 31 . 33. 38, 39. 44, 45. Here you may learn, that before the coming of the Messiah the first and second temple must be destroyed, the land of Israel laid waste, Israel scattered among all nations, and there to pine away in the sins of their fathers, and their own, and afterwards the first covenant will be remembered, and Israel will be restored : but as Christ came before these times he could not be the Messiah.

The Messiah is not come. — Rejoice and be glad, O daughter of Edom, that chvellest in the land of Uz: the cup also shall pass through unto thee ; thou shalt be drunken, and shalt make thyself naked. The punishment of thine iniquity is accomplished, O daughter of Zion ; he will no more carry thee away into captivity, O daughter of Edom, he will discover thy sins. Lament, iv. 21, 22. It is well known that the prophet Jeremiah lived at the time of the destruction of the first temple : the question here will be, how came the prophet to take notice of Edom ?

To which it may be answered, that it frequently happened whilst a prophet was delivering the oracles of God, a new subject would on a sudden be revealed to his mind : so here the prophet lamented over Jerusalem and her people ; on a sudden was shewn to him a great lamentation, that is, the burning' of the second temple by Edom, and the present long captivity ; but at the same time was also shewn to him the downfal of Edom, and the redemption of Israel ; and when he had finished this short prophecy, he began again with his former subject, that is, with the fifth chapter of the Lamentations.