Israel

MY GliOf^Y

John Wilkinson

ISRAEL MY GLORY."

"ISRAEL MY GLORY"

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JOHN WILKINSON
7%e Founder and Director oj the Mildmay Mission to the Jews

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Isaiah xlvi. 12, 13.

SPECIAL EDITION

Xon&on
MILDMAY MISSION TO THE JEWS' BOOK STORE
CENTRAL HALL, PHILPOT STREET, WHITECHAPEL, E.
And 79, MILDMAY ROAD, LONDON, N.
1894
[ALL RIGHTS RESERVED]

PREFACE TO THE FIFTH EDITION.

For all the warm interest taken in " Israel My Glory "
by Christians of various denominations in various countries
we are truly grateful to them and to the Lord. That
interest is specially gratifying as indicating a growing
desire to know the mind and purpose of God about the
Jew, as revealed in the Holy Scriptures, and an increasing
disposition amongst Christians to respond to the claims of
that people to whom the Church owes everything, and
through whom the world will yet be blessed.
The book is full of Scripture, and treated as the Word of
God, so that we trust God may be pleased to use it to
strengthen faith in the Bible as the Word of God, as well
as to further the spiritual interests of Israel.
We have made a few alterations and additions of minor
importance in Chapter XIII., bringing some facts down to
date. Beyond this we have felt no need to alter anything.
We send forth this fifth edition with much prayer that God
will make the book an ever-increasing blessing to " the
Jew, the Gentile, and the Church of God."

PREFACE TO THE FOURTH EDITION.

In issuing a Fourth Edition of " Israel My Glory," I
desire gratefully to acknowledge the goodness of God in
so graciously accepting my humble effort to call the atten
tion of His people to His own revealed purpose concerning
His beloved Israel. The testimonies to the instruction
and spiritual profit derived from the reading of the book
— coming from clergy and people of various denomina
tions — have greatly cheered me, and have encouraged the
hope, that while God is arousing the attention of the
Jews to the claims of Jesus, through the wide distribution
of the New Testament Scriptures, He is also awakening
Christians to concern themselves about the salvation of
the Jews.
The author derives no pecuniary advantage from the
sale of the book, every penny of the proceeds he gives
away, and has also distributed many gift copies. Several
friends have purchased many copies for giving away.
The author will be glad to make special terms for such
as are willing to purchase by the dozen or the score, as
gift copies to their friends.
The reviews by different denominations have, without
exception, been most gratifying and encouraging, so that
I have nothing to alter, or add. May great blessing to the
Church of Christ, the Jewish people, and great glory to
the God of Israel, result from the reading and prayerful
study of every copy of " Israel My Glory."

PREFACE TO THE THIRD EDITION.

"Israel My Glory" has already found many warm
friends in this country, and not a few in Canada and
in the United States of America. Friends of Israel in
Germany are proposing to translate it into German.
With very little advertising two editions have been
exhausted within a few months. My effort has been
most generously appreciated by the press, as the reviews
accompanying this edition testify. This confirms my im
pression that such a book was needed, and encourages
the thought that God is using it, and will yet use it, to
awaken and deepen in the minds and hearts of Christians
a prayerful and practical interest in the spiritual welfare
of Israel. It is occasion of devout thankfulness to God if
He has enabled me to be of any service, however small,
in helping my fellow-believers to a clearer knowledge of
the Divine Purpose concerning Israel, and of stimulating
Christian zeal in seeking the conversion of the Jews. The
book has also been used to a limited extent amongst the
higher class Jews. Nothing would give me greater joy
than that God should graciously bless it to the salvation of
many a son and daughter of Abraham. Former editions
have been carefully revised ; a few errors of minor import
ance have been corrected ; but we have not felt it neces
sary to alter any doctrinal statement, or add anything to
its contents. We send forth this third edition with earnest
prayer that God may be pleased to bless the book more
and more to both Jew and Christian, and to His name
be all the glory. J. W.
June, 1890.

PREFACE.

It has been my life-work during the past thirty-eight
years to study the Word of God with a special desire to
understand His purpose concerning Israel ; to get a clear
and consistent view of the truth respecting the first and
second Advents of the Lord Jesus Christ ; and to ascertain
the duty of the Christian Church in relation to the spiritual
interests of the Jews.
My college studies during 1851 to 1854 included Hebrew,
Greek, Latin, logic, and theology, together with a more
limited study of Chaldee and Syriac, with a view to mission
work among the Jews. From 1854 to this day much of my
time has been occupied in preaching the Gospel to the
Jews, showing from the Hebrew Scriptures that Jesus is
the Christ. A considerable portion of my time has also
been spent in expounding to Christians God's truth about
the Jews with a view to awaken Scriptural interest in the
conversion of our Jewish brethren. Though the soil has
been hard in both cases, I praise His name for having given
blessing, increasing blessing, in both departments for eight-
and-thirty years. During the first twenty-five years I
laboured under the auspices of a society, and travelled over
the United Kingdom at the rate of about 10,000 miles a
year for twenty-two years, preaching and lecturing amongst
all evangelical Christians. During the thirteen years —
1876 to 1889 — of the Mildmay Mission to the Jews, my
personal labours in both departments of service have been
abundant, and have been attended by much larger blessing.

vi. Preface.
During all these years I have been urged again and
again, by ministers and others, to write a book on the
Jewish question, but I hesitated, as my views for many
years had taken no definite form as to the future of the
Jews as a nation. Passages relating to the second Advent
and reign of the Messiah I had been taught to spiritualise
or allegorize, whilst passages relating to the first Advent
and suffering I was compelled by hard historic facts to
literalise. I had much to unlearn as well as much to learn.
The second Advent as a separate subject is not discussed in
this book, for the simple reason that the doctrine itself is
interwoven with the entire volume. I have four simple
lectures on that topic in print at one penny each, which can
be had in a separate form. This book, then, is written in
response to the earnest solicitations of many Christian
friends; and further, I know of no other book dealing with
the same topics and occupying the same ground. It is full
of God's Word from beginning to end, and I have en
deavoured to write in plain and simple language, avoiding
lengthy quotations from other, though excellent authors ;
eschewing learned notes and criticisms on Hebrew and
Greek words as much as possible ; so that all who read
may understand, and that all who read may run to obey.
There is scarcely anything that humbles me to the dust
more than this — my very limited acquaintance with the
Word of God. My Lord knows that in the following pages
I have honestly endeavoured to write in harmony with His
revealed mind ; and that should He detect any serious
error as the result of ignorance on my part, my earnest
prayer is that He may graciously neutralise its effect, and
fasten in the minds and hearts of His children that, and
that only, which is in harmony with His revealed will.
The principle adopted in quoting Scripture to prove
anything, past or future, is simply to let the Word of God

Preface. vii.
mean what He says ; that is, if the plain and obvious sense
make good sense seek no other sense. There are three
forms of language in which truth is conveyed— literal,
figurative, and symbolic. The symbolic largely obtains in
Ezekiel, Daniel, and in the Apocalypse of St. John. The
image whose head was gold, the ram and he-goat vision,
&c, represented historic and prophetic facts none the less
because the form of the revelation was symbolic. No one
is in danger of taking the language literally, though the
facts represented are literal. Figurative language is only
the form in which the truth is presented. It does not re
present spiritual truth as opposed to literal fact, but may
represent the one as well as the other. We say, " a shower
of blessing"; the shower is a figure, the blessing maybe
spiritual. We also say, " An army of locusts"; the army is
a figure, the locusts are facts. " All the trees of the field
shall clap their hands." " I am the door." " I am the
way." " I am the good shepherd," &c. No one takes
this language literally ; but the facts represented by the
language are very real and precious. Literal language
speaks of men and things exactly as they are ; thus
Abraham, Isaac, Jacob, Israel, Judah, simply identify the
men who bore those names, and Jews or Israelites represent
exclusively the descendants of the one man God called
Israel, as the Ammonites, Moabites, and Midianites are
simply the descendants of individual men called respec
tively Ammon, Moab, and Midian.
The same principle holds with reference to places, as
Jerusalem, Zion, Olivet. Wherever Jerusalem is to be
understood as meaning anything but the literal city, an
additional word is attached, as " New," " Heavenly,"
" Above." The words sanctioned by the Holy Spirit
to describe the elect nation and their earthly inheritance,
we take in their plain, natural, and obvious sense. All

viii. Preface.
other nations are designated Goyim, which may be trans
lated indifferently by the words, nations, heathen, Gentiles.
The terms Israelites and Gentiles are not interchangeable,
but are as distinct as are the peoples to whom they apply.
To call Israelites, under any circumstances, Gentiles, is not
less unscriptural than to call Gentiles Israelites. How
strange it would seem to find Jews appropriating promises
made to Gentiles by name, and yet it is far from uncommon
to find Gentiles exclusively appropriating promises made
to Jews or Israelites by name. We must let Israel mean
Israel, and Gentiles mean Gentiles, or we miss the purpose
of God in the miraculous origin, history, and preservation
of the natural and national Israel. Observing carefully
this distinction the Holy Scriptures are easily understood,
and we learn without difficulty what God intends to do
with the Jews, and by the Jews in blessing the Gentile
world. Commentaries and sermons are still too largely charac
terised by spiritualising all promises made to Israel and
literalising all curses denounced on the same people. This
principle is unjust, unscriptural, and misleading. All the
promises in the Word of God are made, some to Israel, and
some to the Gentiles; if the Gentiles take their own and
Israel's also, none are left for poor Israel. No wonder so
little interest has been manifested in the spiritual welfare of
Israel, "still beloved for their fathers' sake," when the
Gentiles have found only curses under Israel's name as the
Jews' portion of the Word of God. The promise that
Christ will be " a light to lighten the Gentiles," is a promise
to the Gentiles and not to the Jews. This is readily
admitted. The promise that He will be "the Glory
of His people Israel" will be fulfilled literally and ex
clusively in the interest of His ancient people. " Rejoice,
ye Gentiles, with His people," which occurs both in the

Preface. ix.
Old Testament and in the New, gives the distinction be
tween Israel and the Gentiles, and the relation of one to
the other in blessing. On this simple principle, adopted
throughout the following pages, of allowing Israel to mean
Israel in promise, as in threat, in blessing as in curse, we get
a clear view of the revealed will of God both as to Jews
and Gentiles. Nevertheless, there is a legitimate use by
Christian Gentiles of promises and threatenings primarily
made to the Jewish people. What is that use? This is a
most important question.
We say again — not to spiritualise promises and literalise
curses, giving the promises to the Church, and the curses to
the Jew ; but rather to give the Jew the primary applica
tion of both, literally understood, wherever his name is
mentioned or implied : and then, as the national election
typified the spiritual election, apply in a secondary and
spiritual sense, on the same conditions, to the Church of
Christ, all the promises and threatenings standing in
Israel's name.
" God be merciful to us and bless us, and cause His face
to shine upon us " is an inspired prayer by a Jew for the
Jews. " God shall bless us " is inspired faith in a Jew re
specting the Jews. " That Thy way may be known upon
earth, Thy saving health among all nations," '" and all the
ends of the earth shall fear Him," are promises of blessing to
the Gentile world. The doctrine taught in Psalm lxvii.
is plainly the ordained connection between the blessing of
the Jew and the blessing of the world, but the principle
taught is this — in exact proportion as God's people in any
age or nation are blessed of Him they will be blessings to
others. So that while the Church of Christ may legiti
mately pray this prayer, God bless us that we may bless
others, she must not forget that the prayer, in its primary
application, is made respecting Israel in the interest of the

x. Preface.
world, and that it will yet be answered in the future blessing
of the Jew, and of the world through the Jew.
It ought to be unnecessary to insist that the following
passages belong primarily, if not exclusively, to the national
Israel, and only in a very secondary sense to the Christian
Church : — " Let Israel hope in the Lord, for with the Lord
there is mercy ; " " And He shall redeem Israel from all his
iniquities ; " " Let Israel hope in the Lord from this time
forth and even for evermore ; " " Israel shall be saved in
the Lord with an everlasting salvation ; " " In the Lord
shall all the seed of Israel be justified, and shall glory ; "
" All Israel shall be saved ; " " O Israel, thou shalt not be
forgotten by Me ; '' " For Zion's sake will I not hold My
peace, and for Jerusalem's sake I will not rest;" "And I
will pour upon the house of David, and upon the inhabitants
of Jerusalem the spirit of grace and of supplication," &c.
These passages, and a host of other similar ones, have been
exclusively appropriated by the Christian Church, ignoring
altogether the national Israel, as though the Jew had now
no interest in these promises, and, indeed, no national
future. In the following pages we not only adopt the literal
interpretation of Scripture in relation to the Jew and the
Gentile, both as to promise and threat, blessing and curse ;
but we adopt the same principle in relation to truth re
specting both the first and second advents of our blessed
Lord. Two distinct advents are plainly taught in Scrip
ture, the first in weakness, as the Babe of Bethlehem ;
the second as a full-grown " Son of Man " on the clouds of
heaven. Is one advent to be understood literally and the
other figuratively or spiritually ; or are both to be under
stood literally or both figuratively ?
The Scriptures relating to the first advent as to time,
place, circumstances, in full details have been fulfilled to the

Preface. xi,
very letter. Why should not the predictions relating to
the second advent be also fulfilled to the very letter?
Does not fulfilled prophecy throw light on the unfulfilled ?
In other words, is not sacred history the best guide to
Divine prophecy ? Our only means of knowing that any
prophecy has ever been fulfilled is by placing our finger
upon some definite historic event that fulfilled it. All
prophecy is history with God; and why not virtually so
with us ? Is it consistent, wise or safe, to say that only
that part of prophecy which has passed into history from
our point of view is to be understood literally ? The first
advent is prophecy in history; the second advent is his
tory still in prophecy. Both advents are foretold in similar
language to be understood in the same sense — its plain,
natural, and obvious sense. The language therefore relat
ing to Israel's gathering we treat as literally as that
relating to the scattering ; and the language relating to
the second advent we treat as literally as that relating to
the first.
A few words as to the title of this book. The words
"Israel My Glory "occur in Isaiah xlvi. 13. The im
mediate context, given in Hebrew on the title page, is not
only in beautiful harmony with the contents of this book,
but is also expressive of the state of Israel — past, present,
and future. "Hearken to Me, ye stubborn of heart; ye
that are far from righteousness. I bring near My righteous
ness; it shall not be far off; and My salvation shall not
tarry ; I will appoint salvation in Zion, for Israel My glory."1
Israel is still stubborn of heart, and still far from righteous
ness, except their own, which God pronounces " filthy rags."
They have been far from righteousness ever since they re
jected Him who is " The Lord our righteousness." God does
1 Isaiah xlvi. 12, 13.

xii. Preface.
not say He will bring Israel to His righteousness, but will
bring His righteousness near to Israel, and it shall not
be far off, and His salvation shall not tarry. He will
appoint salvation in Zion, for Israel His glory. How beau
tifully this harmonises with — " The Redeemer shall come
to Zion," and " There shall come out of Zion the Deliverer,
who shall turn away ungodliness from Jacob" and "O
that the salvation of Israel were come out of Zion " !
" Israel My glory " is a remarkable expression. Again
and again we have the statement that God will be Israel's
glory. " Thy God thy glory ; " '' In the Lord shall all the
seed of Israel be justified and shall glory." Their Messiah
is to be " the glory of His people Israel." Here Israel is to
be Jehovah's glory, when " the Redeemer shall come to
Zion ; " that is, Israel shall be converted as a nation at the
second advent of our Blessed Lord." The word for " glory "
here is special, and means ornament, beauty, splendour.
The same word is translated " beauty " in the reference to
Aaron's garments and the garments of Aaron's sons.1 The
garments were " for glory and beauty" It is the same
word in 2 Chron. iii. 6, where we are told that Solomon
" garnished the house with precious stones for beauty!'
The same word in Isaiah xxviii. I, where Ephraim's
"glorious beauty is a fading flower." The same in verse
4 ; but in verse 5, " The Lord of hosts shall be for a
crown of glory, and for a diadem of beauty, unto the
residue of His people." The Lord will be Israel's glory,
beauty, splendour, and will cover Israel with His own
beauty and splendour, and of the " faded flower " God shall
say " Israel My beauty — My glory."
The chapter on " conversational answers to Jewish diffi
culties " is intended to help Christians in their intercourse
1 Exod. xxviii. 2, 40.

Preface. xiii.
with Jews, and to encourage aggressive effort for Christ.
There is necessarily a considerable amount of Hebrew in
this chapter intended for the Jews, and printed also in
tract form ; but it is all translated, and will thus present
no difficulty to the ordinary English reader.
Should the Lord be pleased to use this book in giving
its readers clearer views respecting His purpose concerning
Israel ; and also in creating or deepening interest — prayer
ful and practical — in Israel's conversion, my heart will be
full of joy and my lips with grateful praise. To Him, who
says of Israel, " My glory," be all praise and glory ! J. VV.
79, Mildmay Road,
London, N.
September, 1889..

CONTENTS

-0-

CHAPTER I.
PAGE.
The National Election, and guaranteed preservation
of Israel ......... j

CHAPTER II.
The Promises to the Fathers neither annulled nor
transferred, but confirmed by Christ ... 12
CHAPTER III.
The Rejection of Israel : its Causes, Consequences,
and Duration  26
CHAPTER IV.
The Restoration of Israel, and the time of Jacob's
trouble ......... 48
CHAPTER V.
The Position and Mission of Israel in the Millennial
age  62
CHAPTER VI.
David's Throne occupied by David's Son and Lord . 77
CHAPTER VII.
The Ten Tribes — Where are they not ? and, Where
are they ?  87

xvi. Contents.
CHAPTER VIII. PAGE.
The Number and Distribution of the Jews ; their
political status and social influence ; their religious
condition as Jews ; and their present attitude
towards Christianity  113
CHAPTER IX.
The place of the Jew in the present Dispensation • . 122
CHAPTER X.
The Mistakes of many Christians concerning Jews —
stated and corrected  158
CHAPTER XI.
Conversational Answers to Jewish difficulties . .172
CHAPTER XII.
Questions on Messianic Passages put by Christians
to Jews ......... 225
CHAPTER XIII.
The Lord's Leadings in Mission Work amongst the
Jews, including definite answers to prayer in the
supply of needed funds . . ... 247
CHAPTER XIV.
An Exposition of the Eleventh Chapter of the Epistle
to the Romans ....... 280
CHAPTER XV.
Concluding Remarks and Suggestions .... 303

"ISRAEL MY GLORY."

CHAPTER I.— ELECTION.

ISRAEL'S NATIONAL ELECTION— UNCONDITIONAL ; IS
RAEL'S PRESERVATION TO THE END OF TIME —
GUARANTEED.
God's purpose is to bless the world, to recover the human
race from the effects of the fall, and to fill the earth with
His glory. This purpose is clearly revealed in His Word.
" The earth shall be full of the knowledge of the Lord, as
the waters cover the sea."1 "The glory of the Lord shall
be revealed, and all flesh shall see it together : for the mouth
of the Lord hath spoken it."2 " Men shall be blessed in
Him; all nations shall call Him blessed."8 Universal
blessing is guaranteed by Him whose purpose cannot be
frustrated, so that the combined powers of evil, though per
mitted for infinitely wise reasons to delay the blessing,
cannot by any possibility succeed in finally preventing it.
The same certainty applies to the channel and instrumen
tality for the diffusion of universal blessing. Hence the
unconditional election of Abram, and of the nation which
sprang from his loins.
" Now the Lord said unto Abram, Get thee out of thy
country, and from thy kindred, and from thy father's house
1 Isa. xi. 9. 2 Isa. xl. 5. 3 Fs. lxxii. 17.

2 "ISRAEL MY GLORY."
unto the land that I will show thee : and I will make of
thee a great nation, and I will bless thee, and make thy
name great ; and be thou a blessing : and I will bless them
that bless thee, and him that curseth thee will I curse : and
in thee shall all the families of the earth be blessed."1
" I will bless thee " is an unconditional promise ; " and
thou shalt be," or, " be thou, a blessing," is also uncon
ditional ; whilst the middle promise and threat are both
conditional, " I will bless them that bless thee," and " him
that curseth thee I will curse." Kindness to the seed of
Abraham will certainly bring blessing, and unkindness will
as certainly bring curse; but no conditions whatever are
attached to the promises, " I will bless thee," and " thou
shalt be a blessing."
The grant of the land of Canaan is no less unconditional,
" And the Lord appeared unto Abram, and said, Unto thy
seed will I give this land."2
In considering Israel's election it may be well to define
terms. What is meant by the term Israel ? and what is
meant by the term election ?
By the term Israel we do not mean the Anglo-Saxons ;
nor do we mean the Christian Church ; but simply and ex
clusively the natural descendants of one man, Jacob, whom
God named Israel. " The children of Jacob, whom He
named Israel."3 The Anglo-Saxons as such, being un
circumcised, have a lower position than the national Israel ;
whilst the Christian Church, Abraham's spiritual seed in a
covenant of faith made with him in an uncircumcised state,
has a much higher calling than the national Israel. But
while, on the one hand, the application of the term Israel
to either the Anglo-Saxons or to the Christian Church is
both unscriptural and mischievous, on the other hand, we

1 Gen. xii. 1-3. 8 Gen. xii. 7. 3 2 Kings xvii. 34.

ISRAEL'S NATIONAL ELECTION. 3
must not limit the term to the ten tribes or ancient king
dom of Israel, but allow it to describe any of the natural
descendants of Jacob. Jews of the two-tribed kingdom of
Judah and Benjamin are as really Israelites as are the de
scendants of the ten-tribed kingdom, being all alike the
children of one man named Israel. Paul, though not a
descendant of any one of the ten tribes, was an Israelite,
and though not of Judah was also a Jew. He says, " A
man who am a Jew," and " Are they Israelites ? So am I."
All Jews are Israelites, though all Israelites need not be
Jews; just as all Londoners are Englishmen, though all
Englishmen are not Londoners. By the term Israel, as
used throughout these pages, we mean the natural descend
ants of Jacob, whom God named Israel. So much for the
term Israel.
What is meant by the term Election ?
Election is simply choice, or the act of choosing by
voluntary preference to any office or mission ; as the elec
tion of a Lord Mayor, a Member of Parliament, or the
choice of a secretary or president of an association. The
Scriptural view of election has reference to Divine choice.
There is an election or Divine choice of individuals to
eternal life in Christ Jesus. " Chosen in Him before the
foundation of the world."1 The Lord Jesus says," Ye have
not chosen me, but I have chosen you."2 " Even so then
at this present time also there is a remnant according to
the election of grace."3 But this is individual election
within the sphere of spiritual interests, affecting the soul's
eternal destiny. Israel's election is equally a matter of
Divine choice, but the sphere of that election is time and
affects necessarily only temporal interests. In national
election the wicked often largely share in the temporal
1 Eph. i. 4. 2 John xv. 16. 3 Rom. xi. 5.

4 "ISRAEL MY GLORY."
blessings of the righteous ; and the righteous also largely
share in the calamities of the wicked.
The descendants then of the twelve sons of Jacob, called
Israel, and who are most fitly termed Israelites, have been
chosen or elected by God for some specific purpose, as the
result of the infinite wisdom of Him who worketh all
things after the counsel of His own will ; and who has
declared, "This people have I formed for Myself, they shall
show forth My praise."1 Thus Nehemiah says, "Thou art
the Lord God who didst choose Abram . . . and gavest
him the name of Abraham."2 Stephen also testifies, " The
God of glory appeared unto our father Abraham, when he
was in Mesopotamia, before he dwelt in Haran, and said
unto him, Get thee out of thy land, and from thy kindred,
• and come into the land which I shall show thee." 3 And
the Lord said, " Shall I hide from Abraham that which I
do, seeing that Abraham shall surely become a great and
mighty nation, and all the nations of the earth shall be
blessed in him?"4
The leading promises associated with Abraham's call or
election are, blessing for Abraham himself, blessing on all
who bless him, and blessing through him and through his
seed on all nations. In order that this " great and mighty
nation " may fulfil its high destiny, Jehovah makes a grant
of land to Abraham, secured to him and to his seed by a
perpetual covenant for an everlasting possession.5
To Isaac these promises are renewed. " I will be with
thee, and will bless thee ; for unto thee and unto thy seed
I will give all these lands, and I will establish the oath
which I sware unto Abraham thy father . . . and in
thy seed shall all the nations of the earth be blessed."6

Isa. xliii. 21. ' Neh. ix. 7. 3 Acts vii. 2, 3. 4 Gen. xviii. 17, i&
6 See Gen. xvii. 7, 8. c Gen. xxvi. 3, 4.

ISRAEL'S NATIONAL ELECTION. 5
They are confirmed to Jacob. " I am Jehovah, the God
•of Abraham thy father,, and the God of Isaac ; the land
whereon thou liest, to thee will I give it, and to thy seed ;
• • . and in thee and in thy seed shall all the families of
the earth be blessed."1
In the changing of Jacob's name to Israel, his sons
became children of Israel and their descendants Israelites.
We have now in Jacob's sons, as heads of tribes, a broad
foundation laid for the development of the nation, the line
no longer being confined to one single family. These
" Children of Israel," as we shall now designate them, leave
the promised land and become comfortably located in the
land of Egypt, where jealousy of their number and in
fluence converts the Egyptians into oppressors and per
secutors. The sighs and cries of the children of Israel are
regarded by God. " And God heard their groaning, and
God remembered His covenant with Abraham, with Isaac,
and with Jacob. And God saw the children of Israel, and
God took knowledge of them."2
These " Children of Israel " are now taken as a people.
" Say unto the children of Israel, I am Jehovah . .
and I will redeem you with a stretched out arm, and with
great judgments : and I will take you to me for a people,
and I will be to you a God . . . And I will bring you
in unto the land concerning which I lifted up my hand to
give it to Abraham, to Isaac, and to Jacob ; and I will give
it you for a heritage."3 They are now a politically re
deemed people, and as a people are separated from all others
as God's own. " Ye shall be holy unto me : for I the Lord
am holy, and have separated you from the peoples, that ye
should be Mine."4
Their perpetual separation is guaranteed. " Lo, it is a
1 Gen. xxviii. 13, 14. a Exod. ii. 24, 25. 3 Exod. vi. 6-8.
4 Lev. xx. 26.

6 "ISRAEL MY GLORY."
people that dwell alone, and shall not be reckoned among
the nations."1 They are also to be above all other nations
in praise and honour ; a chosen, holy, and peculiar people.
" For thou art a holy people unto the Lord thy God, and
the Lord hath chosen thee to be a peculiar people unto
Himself, above all peoples that are upon the face of the
earth."2 They are a redeemed people, to be unto God a people for
ever. "And what one nation in the earth is like thy
people, even like Israel, whom God went to redeem unto
Himself for a people, and to make Him a name, and to do
great things for you, and terrible things for thy land, before
thy people, which thou redeemedst to thee out of Egypt,
from the nations and their gods ? And thou didst establish
to thyself thy people Israel, to be a people unto thee for
ever ; and thou, Lord, becamest their God." s
Just as the land is given to be the people's inheritance,
so the people have been taken by God for His inheritance.
" The Lord hath taken you . . . to be unto Him a
people of inheritance." " That good land which the Lord
thy God giveth thee for an inheritance." 4
We have now sufficiently traced the development of the
nation of Israel from the call of Abraham, through his son
Isaac, and his grandson Jacob, to the descendants of the
twelve sons of Jacob, as heads of tribes ; constituting an
elect, redeemed, separated, protected, preserved, and
honoured people, with a mission of distinguished service in
the interest of the human race and for the glory of
Jehovah The leading characteristic of Israel's national election is,
that it is unconditional. Were it otherwise, we should have
looked for, not simply temporary national calamity as the
1 Numb, xxiii. 9. ' Deut. xiv. 2. 3 2 Sam. vii. 23, 24.
4 Deut. iv. 20, 21.

ISRAEL'S NATIONAL ELECTION. 7
result of the nation's sin, but total extinction, and Israel's
mission annulled. The purposes of Israel's election must
be secured against .all contingencies, and those purposes
are as secure as is the immutability of His counsel, "for
the gifts and the calling of God are without repentance " x
— amongst such " gifts and calling" are the gift of Palestine
and the call or election of Israel.
Unconditional — not because they were numerous. " For
thou art a holy people unto the Lord thy God : the Lord
thy God hath chosen thee to be a peculiar people unto
Himself, above all peoples that are upon the face of the
earth. The Lord did not set His love upon you, nor
choose you, because ye were more in number than any
people ; for ye were the fewest of all peoples : but because
the Lord loveth you, and because He would keep the oath
which He sware unto your fathers." 2
Not because they were righteous. " Speak not thou in
thy heart . . . saying, For my righteousness the Lord
hath brought me in to possess this land : whereas for the
wickedness of these nations the Lord doth drive them out
from before thee. Not for thy righteousness, or for the
uprightness of thy heart, dost thou go in to possess their
land : but for the wickedness of these nations the Lord
doth drive them out from before thee, and that He may
establish the word which the Lord sware unto thy fathers
to Abraham, to Isaac, and to Jacob. Know therefore that
the Lord thy God giveth thee not this good land to possess
xtfor thy righteousness ; for thou art a stiffnecked people."3
As the election of the nation and the gift of the land
were, in the first instance, unconditional, so the final resto
ration and blessing of the nation are also unconditional.
" Therefore say unto the house of Israel, Thus saith the
1 Rom. xi. 29. ' Deut. vii. 6-8. 3 Deut. ix. 4-6.

8 "ISRAEL MY GLORY."
Lord God : I do not this for your sake, O house of Israel,
but for My holy name, which ye have profaned among the
nations whither ye went." " Not for your sake do I this,
safth the Lord God, be it known unto you : be ashamed
and confounded for your ways, O house of Israel." 1
The' election of Israel is also perpetual.
The election was confirmed by an everlasting covenant.
and the land given for an everlasting possession.
Israel's preservation as a distinct people is guaranteed in
the simplest, clearest, and strongest language. " Thus saith
the Lord, who giveth the sun for a light by day, and the
ordinances of the moon and of the stars for a light by
night, who stirreth up the sea that the waves thereof roar,
the Lord of Hosts is His name : If these ordinances depart
from before Me, saith the Lord, then the seed of Israel also
shall cease from being a nation before me for ever. Thus
saith the Lord : If heaven above can be measured, and the
foundations of the earth searched out beneath, then will I
also cast off all the seed of Israel for all that they have
done, saith the Lord." 2
" Considerest thou not what this people have spoken,
saying, The two families which the Lord did choose, He
hath cast them off? thus do they despise My people, that
they should be no more a nation before them. Thus saith
the Lord : If My covenant of day and night stand not, if I
have not appointed the ordinances of heaven and earth;
then will I also cast away the seed of Jacob, and of David
My servant, so that I will not take of his seed to be rulers
over the seed of Abraham, Isaac, and Jacob : for I will
cause their captivity to return, and will have mercy on
them." 3
The above passages just quoted from the prophecies of
1 Ezek. xxxvi. 22, 32. ' Jer. xxxi. 35-37. 3 Jer. xxxiii. 24-26.

ISRAEL'S NATIONAL ELECTION. 9
Ezekiel and Jeremiah, as their contexts plainly show, bring
us down to the period of Israel's final restoration and
national conversion preparatory to the opening of the mil
lennial era ; and as Israel's beneficent mission will not be
accomplished till the close of the millennium, their preserva
tion as a distinct nation is guaranteed until their mission
is accomplished. " For as the new heavens and the new
earth (millennial) shall remain before me, saith the Lord, so
shall your seed and your name remain."1
But it may be asked if the covenant confirming the
election and mission of Israel be an everlasting covenant,
and guaranteeing Palestine as an everlasting possession,
why has the elect nation been dispossessed of the land for
so many ages? The answer is plain. The nation was
brought under another covenant, a conditional one, at
Mount Sinai : obedience to the law then given was made
the condition of continued possession. " The Lord our God
made a covenant with us in Horeb. The Lord made not
this covenant with our fathers, but with us, even us, who
are all of us here alive this day."2 The disobedience of
the elect nation has interrupted the possession and enjoy
ment of their inheritance, but has not deprived them of
their right to the land as an unconditional gift from God.
The present condition of the nation is represented rather
by interrupted communion than by severed union.
The nation of Israel — a type of the Church of Christ —
is as really one in the mind and purpose of God as is the
Church — the antitype ; so that we need not be surprised to
find sacrifices offered for the whole twelve tribes, as
recorded twice in the Book of Ezra, even though a very
partial restoration from Babylonish captivity had taken
place.3

1 Isa. lxvi. 22. a Deut. v. 2, 3. 3 Ezra vi. 16, 17 and viii. 35.

IO "ISRAEL MY GLORY."
Thus before the original purpose of God through Israel
in the blessing of all nations can be realized, the scattered
tribes of Israel must become one united people and nation
in the possession of their ancient inheritance. " Thus saith
the Lord God : Behold, I will take the children of Israel
from among the nations, whither they be gone, and will
gather them on every side, and bring them into their own
land : and I will make them one nation in the land, upon
the mountains of Israel, and one king shall be king to
them all : and they shall be no more two nations, neither
shall they be divided into two kingdoms any more at all.
. . . And they shall dwell in the land that I have given
unto Jacob My servant, wherein your fathers dwelt ; and
they shall dwell therein, they, and their children, and their
children's children for ever : and David My servant shall be
their prince for ever. Moreover, I will make a covenant
of peace with them : it shall be an everlasting covenant
with them : and I will place them, and multiply them, and
will set My sanctuary in the midst of them for evermore.
My tabernacle also shall be with them ; and I will be their
God, and they shall be My people. And the nations shall
know that I am the Lord that sanctify Israel, when My
sanctuary shall be in the midst of them for evermore." J
The simple believer in the word of the living God feels
no surprise whatever that a nation originated and developed
under such exceptional and miraculous circumstances, and
for so divine a purpose, should have its preservation gua
ranteed until its mission of universal blessing has been
fully accomplished. "Judah shall abide for ever, and
Jerusalem from generation to generation." 2 " He hath
remembered His covenant for ever, the word which he
commanded to a thousand generations!' s The national
1 Ezek. xxxvii. 21, 22, 25-28. 'Joel iii. 20 a ps. Cv. 8

ISRAEL'S NATIONAL ELECTION. II
election of Israel is unconditional, and the existence of the
nation guaranteed to the end of time.
The history of the Jewish nation, and God's dealings
with that nation, illustrate the principles of the moral
government of God. Israel is a grand object lesson for all
nations and for all time. The national election of Israel
typifies the election of the Church ; circumcision in the flesh
is typical of faith in Christ ; the former is essential to the
privileges of the national election, the latter essential to the
enjoyment of spiritual blessings in Christ. The nearness
and dearness of the marriage tie between the national Israel
and Jehovah illustrate the nearness and dearness of the
relationship subsisting between the Church and her Head,
the Lord Jesus Christ. Sin in the Jewish nation has inter
rupted national communion, just as sin interrupts spiritual
communion in the Christian. The national election of
Israel is unconditional, and the spiritual election of the
believer in Christ is all of grace. Indeed, Israel and the
Church are so linked together as type and antitype that to
loosen the foundations of faith in the national future of
Israel would equally loosen the foundations of faith in the
future security of the believer in Christ. The preservation
of Israel as a nation throughout time is no less secure than
is the salvation of the believer in Christ throughout
eternity. " Remember me, O Lord, with the favour that thou
bearest unto Thy people ; O visit me with Thy salvation :
That I may see the prosperity of Thy chosen, that I may
rejoice in the gladness of Thy nation, that I may glory
with thine inheritance." '

Ps. cvi. 4, 5.

12

CHAPTER II.

THE PROMISES TO THE FATHERS, NEITHER ANNULLED
NOR TRANSFERRED, BUT CONFIRMED BY CHRIST
It has been hastily thought by many devout and intelligent
Christians, and even by entire sections of the Christian
Church, that the purpose of God to bless the world through
Abraham's natural seed has been changed in consequence
of Israel's national rejection of the Lord Jesus Christ as
the Messiah. That Israel's position is lost, her privileges
forfeited, and her mission transferred to the Church,
commonly but unscripturally designated a Spiritual Israel
— in short, that this so-called spiritual Israel has super
seded the national Israel as an instrumentality for blessing
the world. Let us see how this looks in the light of the
Word of God.
" The promises to the fathers " — What are they ?
To the father of the elect nation God promised, " I will
make of thee a great nation ; " "I will bless thee ; " and
" make thy name great ; " and " thou shalt be a blessing ; "
" I will bless them that bless thee," " and in thee shall all
the families of the earth be blessed." " Unto thy seed will
I give this land."1 These promises are without conditions,
and therefore absolute; they are God's promises, and
therefore sure.
These promises were ratified by covenant resting on
accepted sacrifice, as recorded in the fifteenth of Genesis.
Abram had no child. He thought his Damascus servant
1 Gen. xii. 2, 3, 7.

PROMISES TO THE FATHERS. 1 3
Eliezer, must be his heir. No, saith Jehovah, " This man
shall not be thine heir ; but he that shall come forth out of
thine own bowels shall be thine heir." " And he believed
in the Lord ; and He counted it to him for righteousness." J
From this transaction dates the Covenant of faith made
with Abram years before he was circumcised, which will be
referred to in subsequent pages. In this covenant Abram
becomes the father of all believers — circumcised and un
circumcised. The Lord attached much importance to Abram's faith,
because Isaac, in the circumstances of his birth, was des
tined to furnish a type of God's beloved Son, in the aspect
of His miraculous birth ; for Isaac's birth was a miracle as
real as was the birth of our Lord Jesus Christ, although
Divine power was not manifested in exactly the same form.
On Abram believing God about a promised Isaac in whom
the seed would be called, God ratified His former promises
by covenant. " In that day the Lord made a covenant
with Abram, saying, Unto thy seed have I given this land,
from the river of Egypt unto the great river, the river
Euphrates."2 The sacrifice had now been offered and
accepted, as proved by" the smoking furnace and a flaming
torch that passed between these pieces."
We pass over, for the present, the seventeenth chapter of
Genesis which relates to the covenant of circumcision as
entered into with Abram when 99 years of age, and in
connection with which his name was changed to Abraham.
Circumcision became the initiatory rite into the privileges
and blessings of the national covenant. Abraham is now
promised, not only that he shall be the father of " a great
and mighty nation ;" but also that he shall "be the father
of a multitude of nations." 3 In a natural seed both these
1 Gen. xv 4, 6. 2 Gen. xv. 18. 3 Gen. xvii. 4.

14 "ISRAEL MY GLORY."
promises have received their primary fulfilment ; the former
in the nation of Israel ; and the latter in the descendants
of Ishmael, Abraham's son by Hagar, and in the powerful
peoples, the descendants of Abraham by Keturah. These
promises will be more exhaustively fulfilled in the conversion
of Israel as a nation, and in the blessing of all nations
through Israel, for then all who are truly blessed in Christ
will be Abraham's seed. " If ye are Christ's, then are ye
Abraham's seed, heirs according to promise." 1 " Know
therefore that they which be of faith, the same are sons of
Abraham." 2
The promises given in the twelfth chapter of Genesis,
ratified by covenant founded on accepted sacrifice in the
fifteenth of Genesis, are now confirmed by solemn oath on
Abraham's obedience to God in offering his son Isaac.
There are no afterthoughts with God. He needs never to
go back to correct or improve anything. Abraham's faith
in God as to the miraculous birth of Isaac typifying the
miraculous birth of His beloved Son, was so honouring
and pleasing to Jehovah, that his faith was counted for
righteousness, and he himself regarded as " the friend of
God." Another event in the history of Abraham's faith
and obedience is made the occasion of the oath of God.
God swears. God demands the sacrifice of Isaac, and by
the father's own hand. " God did prove Abraham." He
was equal to the occasion. " Take now thy son, thine only
son, whom thou lovest, even Isaac." 3 How this sounds like
the only-begotten, the well-beloved Son, even Jesus, whom
it pleased the Father to bruise. In Abraham's obedience
God secures another type of His beloved Son, setting forth
at once the Father's love-gift, and the Son's voluntary
sacrifice. " And the Angel of Jehovah called unto Abra-
1 Gal. iii. 29. 3 Gal. iii. 7. 3 Gen. xxii. 2.

PROMISES TO THE FATHERS. 1 5
ham a second time out of heaven, and said, By myself
have I sworn, saith Jehovah, because thou hast done this
thing, and hast not withheld thy son, thine only son ; that
in blessing I will bless thee, and in multiplying I will
multiply thy seed as the stars of heaven, and as the sand
which is upon the sea shore ; and thy seed shall possess the
gate of his enemies ; and in thy seed shall all the nations of
the earth be blessed." J
It is most interesting and instructive to ascertain from
Scripture why God swears, when His bare word of promise
cannot be broken. It is not necessary to examine every
instance in which God has sworn to ascertain the meaning
of the oath of Jehovah. Anything instituted by God for a
temporary purpose had no oath attached to it, and could
thus be set aside or abolished when its purpose had been
fulfilled, but anything confirmed by oath remains unaltered.
For example : — The Aaronic priesthood was instituted
by God, and under such solemn sanctions, that we are told
" no man taketh the honour unto himself, but when he is
called of God, even as was Aaron." 2 But this Aaronic
priesthood could be changed, and was changed, to make
way for the priesthood of Christ and the spiritual priest
hood of all believers in Christ. A literal priest is " taken
from among men " . . . " that he may offer both gifts
and sacrifices for sins." 3 As the priesthood of Christ
abolished the priesthood of Aaron, it necessarily abolished
the law of sacrifices also ; for a priest has no place without
an altar and a sacrifice. " For the priesthood being
changed, there is made of necessity a change also of the
'aw."4 Why then could the priesthood of Aaron be changed ?
Because it was instituted without an oath.

1 Gen. xxii. 15-18. a Heb. v. 4. 3 Heb. v. 1. * Heb. vii. 12.

1 6 "ISRAEL MY GLORY."
" For they indeed have been made priests without an
oath." 1 But Christ " hath His priesthood unchangeable. " 2
Why? Because "The Lord sware and will not repent
himself. Thou art a priest for ever." 3
The priesthood of Aaron was typical and temporary;
the priesthood of Christ was antitypical and abiding ; so
that the Levitical priests were "made priests without an
oath ; but He (Christ) with an oath."
So then the oath of God added to promise not only
strengthens our faith in the fulfilment of His bare word,
but also teaches us that nothing can be altered or fail that
is sworn to. God has sworn that the waters of Noah shall
no more cover the earth. We may thus be perfectly sure
that another universal flood is impossible. God has sworn
by His holiness that he will not lie unto David. " His seed
shall endure for ever, and his throne as the sun before me."
" I have sworn unto David my servant ; thy seed will I
establish for ever, and build up thy throne to all genera
tions,''4 so that any one who doubts the future occupancy
of David's throne believes that God can not only break a
promise but also violate an oath.
It may be asked here, but what is the nature of the
blessing secured by the oath of God to the entire world
through the seed of Abraham ? Nothing less or other than
the gospel of Christ. " The scripture foreseeing that God
would justify the Gentiles by faith, preached the gospel
beforehand unto Abraham, saying, In thee shall all the
nations be blessed."6 As this promise reaches to the end
of the millennial era, it is plain we shall have the same
glorious old gospel in the millennium as now. It is there
fore unscriptural to speak of the present dispensation as
the gospel dispensation in contradistinction from the millen -

1 Heb. vii. 21. 2 Heb. vii. 24. 3 Heb. vii. 21.
* Psalms lxxxix. 35, 36, 3, 4. 6 Gal. iii. 8.

PROMISES TO THE FATHERS. 17
nium. It may scripturally be spoken of as an elective
dispensation, or, the dispensation of the Church ; to be
succeeded by the millennial era, in which all nations as such
will be blessed through the seed of Abraham with the
gospel of Christ.
It may now be well to ascertain the exact meaning and
application of the term " seed of Abraham," whose mission
it is to bless the world.
The first application of the term " seed of Abraham " is
made to the Lord Jesus Christ, as the procuring cause of
the blessing itself. " Now to Abraham were the promises
spoken, and to his seed. He saith not, And to seeds, as of
many ; but as of one, And to thy seed, which is Christ."1
The second application of the term " seed of Abraham " is
made to all believers in Christ — circumcised or uncircum
cised. " If ye are Christ's, then are ye Abraham's seed,
heirs according to promise."2 It may well be asked here,
" What constitutes a believer in Christ, uncircumcised in
flesh, a son of Abraham ? " By being united to Christ, he
is linked to Abraham in a covenant of faith made with him
before he was circumcised, that is, when he was as much a
Gentile as a Jew, for he was neither the one nor the other.
On Abraham believing God about a promised Isaac, as
recorded in Genesis xv. several years before he was circum
cised, he became the father of all believers.
All believers in Christ are thus by the authority of scrip
ture Abraham's spiritual seed. But this does not imply
that believers of Gentile origin axe spiritual Israelites. One
does not include the other ; one excludes the other. No one
but a converted natural Israelite is properly and scripturally
a spiritual Israelite. The very fact that I, a believing
Gentile, am a child of Abraham by faith, is the very reason
1 Gal. iii. 16. 2 Gal. iii. 29.

1 8 "ISRAEL MY GLORY."
why I am not a spiritual Israelite. Israel was a name given
by God to only one man — Jacob — whose children were
children of Israel, and whose descendants were and are
designated Israelites. The term Israelites legitimately
applies to all the descendants of Jacob, and to none others.
Are not believing Gentiles spiritual Israelites? No,
certainly not. Why not, if they are children of Abraham ?
Are not the terms " spiritual seed of Abraham " and
" spiritual Israelites " one and the same as to their mean
ing ? They are not the same thing in themselves, though
they both apply equally to all truly converted natural
Israelites, they being spiritual Israelites and spiritual seed
of Abraham also. Why are not believing Gentiles spiritual
Israelites? Because Israel was a term applied to Jacob
after he was circumcised, and is never applied to any but
Jacob's circumcised descendants. Abraham became the
father of believers — circumcised and uncircumcised — in a
covenant of faith made with him years before he was
circumcised ; so that blessings flowing out of this covenant
might reach all nations, whilst blessings affecting Israel
ites as such would be confined to the elect nation. This
teaching will become perfectly clear by a careful study of
Romans iv. and Galatians iii.
The former part of Romans iv. speaks of a righteousness
by faith, and of the blessedness of forgiven sin. Abraham
believed God, and it was reckoned unto him for righteous
ness " — quoted from Genesis xv. 6. and, " Blessed is the
man to whom the Lord will not reckon sin " (Rom. iv. 3, 8).
Then the question comes in verse 9, " Is this blessing then
pronounced upon the circumcision, or upon the uncircum
cision also ? for we say, To Abraham his faith was reckoned
for righteousness. How then was it reckoned ? When he
was in circumcision or in uncircumcision. Not in cir
cumcision but in uncircumcision ; and he received the

PROMISES TO THE FATHERS. ig
sign of circumcision, a seal of the righteousness of the
faith which he had while he was in uncircumcision ; that
he might be the father of all them that believe, though
they be in uncircumcision, that righteousness might be
reckoned unto them." Thus ' in the covenant of faith
made with Abraham while uncircumcised, all believers in
Christ, though uncircumcised in flesh, are Abraham's
spiritual seed. Now what is Abraham to the unbelieving
Jew ? He is simply a father according to natural descent
and national covenant, entitling him to a share in earthly
blessings in Palestine. What is Abraham to the believing
Jew ? He is also a father according to the covenant of
faith. " And the father of circumcision to them who not
only are of the circumcision, but who also walk in the
steps of that faith of our father Abraham which he had
in uncircumcision." x Thus Abraham's spiritual seed are
indifferently believing Jews or believing Gentiles ; whilst
spiritual Israelites are believing Jews only ; the former
interested in a covenant made in uncircumcision ; the latter
term — Israelite — applied to a circumcised people only.
Some say, but what do you make of such passages as,
" Behold an Israelite indeed, in whom is no guile ; " 2
" The Israel of God ; " 3 and " He is not a Jew who is one
outwardly . . . but he is a Jew who is one inwardly,"
&c.4 As to the expression, " Behold an Israelite indeed," it
¦must be remembered that Nathaniel, of whom this was said,
was both a natural and spiritual Israelite, just as we now
say of a professing Christian, who is consistent and real,
he is a Christian indeed, or he is a true Christian. Again,
" He is not a Jew who is one outwardly," &c. This passage
has substantially the same meaning. The faw has always
1 Rom. iv. 12. 'John i. 47. ' Gal. vi. 16. 4 Rom. ii. 28, 29

20 "ISRAEL MY GLORY."
prided himself iu his national election as the favoured
people of God, and thinks that his circumcision, which
entitles to the privileges of national election, secures his
eternal salvation. No, by no means ; he must be an
" Israelite indeed ;" a "Jew inwardly," circumcised in heart
as well as in flesh ; in plain words, he must be converted,
born again.
But does not the term " Israel of God " include believing
Gentiles as well as believing Jews ? No, we think not.
Why not ? In the first place the Apostle of the Gentiles,
in Galatians vi. 16, prays for a blessing on believing
Gentiles, and then, besides and beyond these, also " upon
the Israel of God." " And as many as shall walk by this
rule, peace be upon them, and mercy, and upon the Israel of
God." "The Israel of God " here evidently refers to some
other people than believing Gentiles. Again, the expres
sion " Israel of God," may not be meant to describe
believing Jews alone, but may, and most probably does,
include unbelieving Jews, that is, the whole of the elect
nation. A prayer from the Apostle Paul for his own
people was in perfect harmony with his known state of
heart towards them ; for his heart's desire and prayer to
God was for their salvation ; and he could even wish him
self accursed from Christ for his brethren's sake, his kins
men according to the flesh. We understand, then, by " the
Israel of God" the elect nation, elect to be a channel and
an instrument of blessing to the world.
This will greatly simplify the Word of God to the ordi
nary reader.
If Christ's, then Abraham's seed, whether Jew or Gentile,
by virtue of the covenant of faith made with Abraham in
uncircumcision, that he might be the father of all them,
that believe, though they be not circumcised. Israel, being
a name given to Jacob after circumcision, the term Israel

PROMISES- TO THE FATHERS. 21
or Israelite applies only to the circumcised natural de
scendants of Jacob, whom God called Israel. The prac
tical application of this teaching is most important. Now
the natural descendants of Jacob are entitled to all the
promises made to Israel, as truly as that they are exposed
to all the curses denounced on that name. How readily
has the Christian Church for ages past given a literal in
terpretation to all the curses on Israel, and applied them,
and justly so, to the natural Israel ; and with equal readi
ness has she given a spiritual interpretation to all the
promises to Israel, and applied them, and most unjustly so,
to Gentile believers. We believe there is not one single
instance in the Word of God, Old Testament or New, in
which the term Israel can legitimately be applied to any
but the natural descendants of Jacob. Take a few pas
sages relating to threatened curses and promised blessings.
I have given Jacob to the curse, and Israel to re
proaches." l " He that scattered Israel will gather him." 2
The gathering will surely be as literal as the scattering,
and of the same natural and national Israel.
" Let Israel hope in the Lord, for with the Lord there is
mercy." " Let Israel hope in the Lord from this time forth
and even for evermore." 3 " O Lord, save thy people, the
remnant of Israel."4 " O that the salvation of Israel were
come out of Zion ! When the Lord bringeth back the
captivity of His people, Jacob shall rejoice, and Israel
shall be glad." s " Israel shall be saved in the Lord with
an everlasting salvation." " In the Lord shall all the seed
of Israel be justified, and shall glory." 6 This application
of the term Israel, so just, so simple, so natural, has a ten
dency to awaken in Christian hearts the deepest interest in
the salvation of God's ancient people.
1 Isa. xliii. 28. ' Jer. xxxi. 10. " Vs. cxxx. 7 and cxxxi. 3.
4 Jer. xxxi. 7. 5 Ps. xiv. 7. e Isa. xiv. 17, 25.

22 "ISRAEL MY GLORY."
We have now ascertained two distinct applications of the
term "seed of Abraham;" first, Christ; and second, all
believers in Christ. We have yet a third application —
Abraham's natural descendants : " But thou, Israel, my
servant, Jacob whom I have chosen, the seed of Abraham
my friend."1
The promises were made to Abraham, renewed to Isaac,
and confirmed to Jacob, whose name was changed to Israel.
Israel, we have seen, is a term applied only to the natural
descendants of circumcised Jacob, so that to the elect
nation of Israel belong the promises, and through the elect
nation of Israel will come the world's blessing. " But now,
thus saith the Lord that created thee, O Jacob, and he that
formed thee, O Israel : fear not, for I have redeemed thee ;
I have called thee by thy name, thou art mine." " The
people which I formed for myself, that they might set forth
my praise." 2 Our blessed Lord emphasized this doctrine
by declaring, " Salvation is of the Jews."
But have not the Jews forfeited the promises by their
unbelief? No, certainly not. " For what if some were
without faith ? Shall their want of faith make of none
effect the faithfulness of God ? God forbid : yea, let God
be found true, but every man a liar." 3 The unbelief of
some Jews, even the majority, cannot change or thwart the
purpose of God.
But it may be objected, the Jews have broken the law-
given under the awful solemnities of Sinai ; has not their
transgression of law annulled the promises ? Let the
Apostle Paul, by the authority of the Holy Spirit, answer
again. When was the law given, before or after- the
promises ? " Now this I say : A covenant confirmed
beforehand by God, the law, which came four hundred and

Isa. xii. 8. 2 Isa. xliii. I, 21. 3 Rom. iii. 3, 4.

PROMISES TO THE FATHERS. 2.3
thirty years after, doth not disannul so as to make the
promise of none effect. For if the inheritance is of the
law, it is no more of promise : but God hath granted it to
Abraham by promise." x
Now here we plainly see that promises given four
hundred and thirty years before the law have not been
annulled to the Jew nor transferred to the Gentile by the
breach of that law ; especially as the promises were con
firmed in a covenant made beforehand by God. The im
portant question arises, have these promises been confirmed?
and in what does Scriptural confirmation consist ? Divine
confirmation does not mean ecclesiastical confirmation, but
it means the oath of God added to the promises of God, in
order to strengthen the faith of His people, and to set
forth the unchangeable character of His purpose, as we
have already seen.
Have then these promises been sworn to, and thus con
firmed ? They were sworn to by God on the occasion of
Abraham's willingness, in obedience to God, to sacrifice
Isaac, as recorded in Gen. xxii. " By myself have I sworn,
saith the Lord, because thou hast done this thing and hast
not withheld thy son, thine only son : that in blessing I
will bless thee, and in multiplying I will multiply thy seed
as the stars of the heaven, and as the sand which is upon
the sea shore ; and thy seed shall possess the gate of his
enemies ; and in thy seed shall all the nations of the earth
be blessed ; because thou hast obeyed my voice." 2
The oath of God to Abraham has confirmed and made
unalterably sure the promises of God to Abraham and to
his seed. This is further set forth in the Divine letter to
the Hebrews. " For when God made promise to Abraham,
since he could swear by none greater, he sware by himself,
1 Gal. iii. 17, 18. ' Gen. xxii. 16-18.

24 " ISRAEL MY GLORY."
saying, Surely, blessing I will bless thee, and multiplying I
will multiply thee. And thus, having patiently endured, he
obtained the promise (of Isaac, in whom the seed was to be
called). For men swear by the greater: and in every
dispute of theirs the oath is final for confirmation. Wherein
God, being minded to show more abundantly unto the
heirs of the promise the immutability of his counsel, inter
posed with an oath : that by two immutable things, in
which it is impossible for God to lie, we may have a strong
encouragement who have fled for refuge to lay hold of the
hope set before us." 1
Here we see the oath of God " is final for confirmation,"
and further illustrated in Gal. iii. : " Brethren, I speak after
the manner of men : Though it be but a man's covenant,
yet when it hath been confirmed, no one maketh it void, or
addeth thereto ; " 2 so that we are not at all surprised to
find the promises good to Israel still, unaffected by their
conduct since the promises were made and sworn to : and
lest any one might suppose that by the Jews' rejection of
Christ the promises had been annulled, the Apostle Paul is
authorised to state, " For I say that Christ hath been made
a minister of the circumcision for the truth of God, that he
might confirm the promises given unto the fathers, and that
the Gentiles might glorify God for his mercy." 3 Notwith
standing the awful and repeated disobedience of the Jews
under the old covenant of law, the promises confirmed by
oath have travelled safely down to Christ; and as His
rejection was in the line of the Divine purpose, the promises
were not annulled but confirmed by Christ. Now they are,
if possible, safer than ever ; " For all the promises of God
are in Him yea, and in Him amen." 4 These wonderful
promises, God's promises, made to Abraham and to his
1 Heb. vi. 13-18. * Gal. iii. 15. 3 Rom. xv. 8, 9.
4 2 Cor. i. 20.

PROMISES TO THE FATHERS. 25
seed, belong to-day to the natural and national Israel, and
not to the Church ; promises which secure blessing to Israel,
and blessing through Israel to the whole world. Peter, in
Acts iii., addressed the people as " Ye men of Israel," and
then told them, " ye are the sons of the prophets, and of
the covenant which God made with your fathers, saying
unto Abraham, And in thy seed shall all the families of
the earth be blessed ; " * and Paul, when expressing his
deep interest in the salvation of his kinsmen according to
the flesh, in Romans ix., speaks of them as " Israelites,
whose is the adoption, and the glory, and the covenants,
and the giving of the law, and the service of God and the
promises" 2 The promises are still theirs, and the blessing
to the whole Gentile world awaits the fulfilment of these
promises to the natural and national Israel"

1 Acts iii. 25. ' Rom. ix. 4.

25

CHAPTER III.— REJECTION.

THE REJECTION OF ISRAEL: — ITS CAUSES,
CONSEQUENCES, AND DURATION.
IN the study of the Jewish question it is most important
to distinguish between that which is national and temporal
on the one hand, and that which is individual and spiritual
on the other. Failing to observe this distinction numbers
of Christians have supposed that the spiritual interests of
the individual Jew have been unfavourably affected by the
national fall ; and that during the period of national rejec
tion there is little hope of even individual conversion.
Israel is an elect nation, an earthly people, with Palestine
as an earthly inheritance, and with corn, wine, fruit and oil
as their earthly blessings. " But they are not all Israel who
are of Israel " — that is, all descendants of Jacob called Israel
are not worthy of the name as applied to Jacob. There
was and is a spiritual election amongst the national Israel,
called " a remnant according to the election of grace." :
The interests of the national election are bounded by time,
and are earthly in their nature ; the interests of spiritual
and individual election affect the soul's destiny throughout
eternity. The eleventh chapter to the Romans speaks of
the Jews as " fallen " and as " cast away," and yet as dis
tinctly states that they are not fallen and are not cast away.
" I say then, did they stumble that they might fall ? God
forbid : but by their fall salvation is come unto the Gentiles
for to provoke them to jealousy. Now if their fall is the
1 Rom. xi. 5.

THE REJECTION OF ISRAEL. 27
riches of the world, and their loss the riches of the Gentiles ;
how much more their fulness ? " " For if the casting away of
them is the reconciling of the world, what shall the receiving
of them be, but life from the dead ? " "I say then, did God
cast off his people ? God forbid For I also am an Israel
ite, of the seed of Abraham, of the tribe of Benjamin.
God did not cast off his people." x Here we have it plainly
stated that in some sense the Jews are "cast off" and are
" fallen ; " and as plainly stated that they are not cast off,
and are not fallen. These two statements cannot possibly
be understood in one and the same sense, or we should
have a contradiction from which there would be no escape.
The fall and the casting away refer to the nation as such;
whilst the statement " God hath not cast off His people "
refers to their individual and spiritual interests, for the
proof given is conclusive ; Paul says, " For I also am an
Israelite," &c. As much as to say, " If I, a bigoted,
blaspheming, bloodthirsty persecutor, have been converted,
though my nation is cast off for hundreds of years, any
other Jew may be converted, any number of other Jews
may be converted, for God hath not cast off His people in
relation to their individual, spiritual, eternal interests. It is
true, then, the Jewish nation has fallen, but not finally.
The Jewish nation is " cast off," but neither totally nor
finally. Not totally, for there is now, and always has been,
" a remnant according to the election of grace ; " not finally,
for " all Israel shall be saved." 2
The rejection of Jesus by the Jews was a national act.
The Sanhedrin, representing the nation, as our British
House of Commons represents our British nation, were
responsible for that wicked act. National sins call for
national judgments; individual sins for individual judg-

1 Rom. xi. 11, 12, 15, 1, 2. 2 Rom. xi. 26.

28 " ISRAEL MY GLORY."
ments. Had it been possible for an individual man to have
shot the Lord Jesus, that one man would alone have beer
responsible for the act, but the rejection was a national act
and their rejection was national. This national rejection
was, however, never intended to hinder individual con
version, and never did hinder ; and were it not that the
present dispensation is for the gathering to Christ of a
limited number only, forming the Church of Jews and
Gentiles, the whole of the Jews as individuals might be
converted while in dispersion, that is, while nationally
cast off. Thus, as a nation, they are cast out of Palestine ;
but, as individual sinners, they are not cut off from the
privileges and blessings of the gospel.
This national rejection was predicted even before the
tribes of Israel had ever possessed the land. "If thou
wilt not hearken unto the voice of the Lord thy God "...
and, " because thou didst not hearken unto the voice of the
Lord thy God ; it shall come to pass, that as the Lord
rejoiced over you to do you good, and to multiply you ; so
the Lord will rejoice over you to cause you to perish,
and to destroy you ; and ye shall be plucked from off
the land whither thou goest in to possess it. And the
Lord shall scatter thee among all peoples, from the one
end of the earth even unto the other end of the earth." 1
Our blessed Lord announces the national rejection as
near at hand. " And when He drew nigh, He saw the city
and wept over it, saying, If thou hadst known in this day,
even thou, the things which belong unto peace ! but now
they are hid from thine eyes. For the days shall come
upon thee, when thine enemies shall cast up a bank about
thee, and compass thee round, and keep thee in on every
side, and shall dash thee to the ground, and thy children
1 Deut. xxviii. i, 62-64.

THE REJECTION OF ISRAEL. 29
within thee; and they shall not leave in thee one stone
upon another ; because thou knewest not the time of thy
visitation."1 "When ye see Jerusalem compassed with
armies, then know that her desolation is at hand. Then
let them that are in Judea flee unto the mountains ; and let
them that are in the midst of her depart out ; and let not
them that are in the country enter therein. For these are
days of vengeance, that all things which are written may be
fulfilled. Woe unto them that are with child, and to them
that give suck in those days ! for there shall be great
distress upon the land, and wrath unto this people. For
they shall fall by the edge of the sword, and shall be led
captive into all the nations." 2 Thus we have seen the
national rejection predicted by Moses and by the Lord
Jesus Christ in such minute details as to prove at once the
inspiration of the Scriptures, and also the Divine mission of
Moses and of Christ.
Now we come to consider the causes of Israel's national
rejection: — I. Idolatry; II. Rejection of Christ; and,
III. Forbidding the gospel to the Gentiles.
I. Idolatry. — This is so obvious to all readers of the Old
Testament Scriptures that nothing more is needed than a
reference to a few passages of Holy Scripture. " Even all
the nations shall say, Wherefore hath the Lord done thus
unto this land ? What meaneth the heat of this great
anger? Then men shall say, Because they forsook the
covenant of the Lord, the God of their fathers, which he
made with them when he brought them forth out of the land
of Egypt ; and went and served other gods, and worshipped
them, gods whom they knew not, and whom he had not
given unto them : therefore the. anger of the Lord was
kindled against this land, to bring upon it all the curse

1 Luke xix. 41-44. * Luke xxi. 20-24.

j0 "ISRAEL MY GLORY."
that is written in this book : and the Lord rooted them out
of their land in anger, and in wrath, and in great indigna
tion, and cast them into another land, as at this day." x
Here we have correct history written hundreds of years
beforehand, which none but God could foresee. "Ye
shall make you no idols, neither shall ye rear up a graven
image, or a pillar, neither shall ye place any figured stone
in your land, to bow down unto it : for I am the Lord your
God." ..." I will destroy your high places, and cut
down your sun- images, and cast your carcases upon the
carcases of your idols ; and my soul shall abhor you. And
I will make your cities a waste, and will bring your sanc
tuaries unto desolation, and I will not smell the savour
of your sweet odours. And I will bring the land into
desolation : and your enemies which dwell therein shall be
astonished at it. And you will I scatter among the nations,
and I will draw out the sword after you ; and your land
shall be a desolation, and your cities shall be a waste." 2
This again is plain history written hundreds of years before
the events occurred, and even before Israel entered upon
the possession of their inheritance.
Now let us take a graphic passage from the Psalms.
" He drove out the nations also before them, and allotted
them for an inheritance by line, and made the tribes of
Israel to dwell in their tents. Yet they tempted and
rebelled against the Most High God, and kept not His
testimonies ; but turned back, and dealt treacherously like
their fathers : they were turned aside like a deceitful bow.
For they provoked to anger with their high places, and
moved Him to jealousy with their graven images. When
God heard this, he was wroth, and greatly abhorred Israel
. . . And delivered His strength into captivity, and
1 Deut. xxix. 24-28. ' Lev. xxvi. I, 30-33.

THE REJECTION OF ISRAEL. 31
His glory into the adversary's "hand." a " Of their silver
and their gold have they made them idols, that they may
be cut off." Israel is swallowed up : now are they among
the nations as a vessel wherein is no pleasure." " My
God will cast them away, because they did not hearken
unto Him : and they shall be wanderers among the
nations." 2 But why quote these passages at such length
when the doctrine they prove is so obvious to the thought
ful reader of the Old Testament Scriptures ? Because so
many Christians speak of the rejection of Christ as the
sole cause of Israel's national rejection : indeed the intel
ligent Jew has been told again and again that this is the
cause of his rejection. To this he replies : Were not the
whole twelve tribes turned out of Palestine hundreds of
years before Jesus was born ? And did not the few
thousands restored from Babylonish captivity remain in
national possession of their inheritance an entire generation
after their rejection of Christ ? For the nation was not
cast out of Palestine till about forty years after the cruci
fixion. So that the Jew asks naturally enough — How do
you know that it was anything more than a coincidence
that our nation was rejected some forty years after our
rejection of Christ ? It is therefore not wise in the Christian
to speak of the rejection of Israel as caused solely by
Israel's rejection of Christ.
Idolatry, then, was clearly a cause of national rejection.
It was thus an awful sin against God. Let the Christian
reader be loyal to conscience, and ask himself the question :
Am I an idolater ? And let him not be in haste to say,
No, certainly not, until he has satisfied himself that he is
not covetous. In New Testament phraseology God says,
" covetousness, which is idolatry." 3 "A covetous person,
1 Psalm lxxviii. 55-61. ' Hosea viii. 4, 8 ; ix. 17. 3 Col. iii. 5.

32 " ISRAEL MY GLORY."
who is an idolater." 1 As idolatry put Israel out of national
communion with God, so covetousness will put any indi
vidual Christian out of spiritual communion.
II. Rejection of Christ. — This, though not the sole cause,
is plainly a cause of national rejection. Two or three pas
sages will be quite sufficient to prove and illustrate this.
" And when He drew nigh, He saw the city and wept over
it, saying, If thou hadst known in this day, even thou, the
things which belong unto peace ! but now they are hid
from thine eyes . . . because thou knewest not the time
of thy visitation!' 2
Compare this with " Blessed be the Lord, the God of
Israel ; for he hath visited and wrought redemption for his
people."3 It is very instructive to read on to verse 78.
Here we have the Redeemer visiting his people, and the
nation rejected because they knew not the time of their
visitation. " O Jerusalem, Jerusalem, which killeth the
prophets, and stoneth them that are sent unto her ! how
often would I have gathered thy children together, even as
a hen gathereth her chickens under her wings, and ye
would not ! Behold your house is left unto you desolate.
For I say unto you, Ye shall not see me henceforth, till ye
shall say, Blessed is he that cometh in. the name of the
Lord."4 III. Forbidding the Gospel to the Gentiles. — It is true
the people of Israel were not swept out of Palestine
immediately on their rejection of their Messiah, but
were permitted to remain some forty years after the
crucifixion ; nevertheless, as the crucifixion did not
take place till some time after the rejection of Christ
by his nation, so the destruction of Jerusalem did not take
place till many years after the rejection of Christ. But the

1 Eph. v. 5. a Luke xix. 41-44. 3 Luke i. 68-78.
4 Matt, xxiii. 37-39.

THE REJECTION OF ISRAEL. 33
rejection of the nation took place even before the cruci
fixion itself, for that rejection was declared by the Lord
Himself before His death, and the forty years which
elapsed between the death of Jesus and the destruction of
Jerusalem were simply the period during which the exe
cution of the sentence was delayed. The long-suffering of
God gave the Jewish nation a whole generation to re
consider its decision. The marvellous works of Christ had
failed to convince the nation of His Messiahship ; and now
the marvellous works of the Holy Spirit are manifested in
the conversion of thousands upon thousands of individual
Jews ; but still the authorities representing the nation
adhered to their former decision, and not only refused to
accept Christ for themselves, but bitterly persecuted theii
believing brethren, and, to the utmost of their power, forbade
the Gospel to the Gentiles.
When Paul at Thessalonica, " as his custom was," went
first to the Jews, and preached the death and resurrectior,
of the Lord Jesus, and some believed, and when a great
multitude of devout Greeks, and not a few of the chief
women, consorted with Paul and Silas 1 — " the Jews, being
moved with jealousy, took unto them certain vile fellows of
the rabble, and gathering a crowd, set the city in an
uproar. . . . And these all act contrary to the decrees
of Caesar, saying that there is another king, one Jesus." 2
Again, when many Jews and many Greeks, men and
women, believed in Christ at Bercea, " the Jews of Thessa
lonica . . . came thither likewise, stirring up and
troubling the multitudes." 3
Paul, while at Jerusalem, had been seen in the city witb.
Trophimus, the Ephesian, whom some " Jews from Asia "
" supposed that Paul had brought into the Temple."
1 See Acts xvii. 1-4. a Acts xvii. 5-7. 3 Acts xvii. .1*.
3

34 "ISRAEL MY GLORY."
When these Jews saw Paul in the Temple, they " stirred
up all the multitude, and laid hands on him, crying out,
Men of Israel, help. . . . And all the city was moved,
and the people ran together : and they laid hold on Paul,
and dragged him out of the Temple : and straightway the
doors were shut." In the midst of some shouting one
thing, some another, among the crowd, Paul was rescued
by the chief captain and soldiers from the violence of those
who were beating him, and seeking to kill him ; and perr
mitted to speak to his excited and enraged brethren in the
Hebrew tongue. They gave quiet attention to his address
until he told them, in the account of his conversion, that
the Lord had said unto him, " Depart : for I will send thee
far hence unto the Gentiles. And they gave him audience
unto this word; and they lifted up their voice, and said
Away with such a fellow from the earth : for it is not fit
that he should live." x
Again : " Wherefore, O King Agrippa, I was not dis
obedient unto the heavenly vision : but declared both to
them of Damascus first, and at Jerusalem, and throughout
all the country of Judea, and also to the Gentiles, that they
should repent and turn to God, doing works worthy of
repentance. For this cause the Jews seized me in the
temple, and assayed to kill me." 2 And then, addressing
Gentile Christians at Thessalonica, Paul says : " For ye,
brethren, became imitators of the churches of God which
are in Judea in Christ Jesus : for ye also suffered the same
things of your own countrymen, even as they did of the
Jews ; who both killed the Lord Jesus and the prophets,
and drove out us, and please not God, and are contrary to
all men ; forbidding us to speak to the Gentiles that they
may be saved ; to fill up their sins alway : for the wrath is
•come upon them to the uttermost."8
1 Acts xxii. 1-22. ' Acts xxvi. 19-21. * 1 Thess. ii. 14-16.

THE REJECTION OF ISRAEL. 35
It must have cost the Apostle Paul intense pain to have
to write " wrath to the uttermost " respecting his brethren
he so intensely loved ; so that it was infinitely kind of the
Holy Spirit to employ Paul to write the Epistle to the
Hebrews, and to tell his Jewish brethren that " He is able
to save to the uttermost." The Jews had rejected the
Father under the old covenant. They rejected the Son
under the new. And now they not only resist the Holy
Ghost under the dispensation of the Spirit, but they for
bid the Gospel to the Gentiles. We incur responsibility
enough in rejecting Christ, and refusing His salvation for
ourselves, but it is an additional responsibility to seek
to hinder others.
We have now considered fully the character and causes
of Israel's national rejection, bringing upon the nation
" wrath to the uttermost," whilst leaving the spiritual in
terests of the individual Jew untouched by his national fall,
and also leaving in full force the duty of the Church to
preach the Gospel, not only " to every creature," which
includes the Jew, but "to the Jew first, and also to the
Gentile." Consequences. — What are the consequences of the national
rejection of Israel ? We must consider those consequences
first, to themselves — the Jews ; and secondly, to the
Gentiles. First, then, to the Jews themselves. Their national re
jection has involved the loss of country. As long as they
remain in dispersion they remain nationally without a true
knowledge of God ; and during the same period they cease
to be in their corporate or national capacity the religious
teachers of the world. " For the children of Israel shall
abide many days without king, and without prince, and
without sacrifice, and without pillar, and without ephod or
teraphim : afterwards shall the children of Israel return,

36 "ISRAEL MY GLORY."
and seek the Lord their God, and David their king ; and
shall come with f'jar unto the Lord, and to His goodness in
the latter days." l
Thus we see that while out of Palestine Israel is without
king and without prince ; they are also without a true
knowledge of God, for they are to seek the Lord their God
on their return. Whilst in dispersion they are a nation
without Christ, because without a true knowledge of God.
They are also without Mosaism, for they are without a
sacrifice. They are also free from idolatry, for they are
without teraphim.
No wonder, then, that during their national rejection, and
as its consequence, they have ceased to be the religious
teachers of the world in their corporate capacity. " There
fore I say unto you, the kingdom of God shall be taken
away from you, and shall be given to a nation bringing
forth the fruits thereof." 2 Briefly put, these are the con
sequences to themselves.
Now let us consider, secondly, the consequences to the
Gentiles. These may be summed up in the words — partial
blessing, as occasioned by their national rejection ; in contra
distinction from the universal blessing their national con
version will instrumentally cause. " I say then, Did they
stumble that they might fall ? God forbid : but by their
fall salvation is come unto the Gentiles, for to provoke
them to jealousy. Now if their fall is the riches of the
world, and their loss the riches of the Gentiles ; how much
more their fulness ? For if the casting away of them is
the reconciling of the world, what shall the receiving of
them be, but life from the dead ? " 3 The argument in
these verses is clear and full of force : that if the national
"fall "and the national "casting away" has been over-
' Hosea iii. 4, 5. ! Matt. xxi. 43. 3 Rom. xi. ii, 12, 15.

THE REJECTION OF ISRAEL. 37
ruled by God for great though limited blessing to the
Gentiles ; how much more may we expect their conversion
as a nation to prove the instrumental cause of blessing to
the entire world. In other words, if a national calamity
has occasioned partial blessing, how much more will national
conversion instrumentally cause universal blessing.
What is the extent of the partial blessing to the Gentiles,
as occasioned, though not caused, by the national but tem
porary rejection of Israel ?
The full extent of the partial blessing includes the civilis
ing influences of Christianity amongst many Gentile nations,
the influence of Christianity upon literature, upon politics,
and upon domestic and social life in many lands for many
ages ; but the blessing which relates to personal salvation
is confined to those individual Gentiles, who, in addition to
individual believing Jews, have been saved by the Lord
Jesus Christ since the opening of this dispensation at
Pentecost. As the saved individual Jews are called " a
remnant according to the election of grace," so the saved
individual Gentiles are called " a people taken out for His
name." This is an elective dispensation. It is not the
final dispensation. It will not gradually develop into the
millennium, but is as distinct from the millennial era as
it is from the Mosaic which preceded it. This is most
important to understand, in order to harmonise the state
ments of Scripture with the facts of this dispensation.
Whilst the elect nation of Israel is scattered into all lands,
the Holy Spirit by the Gospel is gathering an elect Church
from all lands, composed of Jews and Gentiles. The
Church of this dispensation was not clearly revealed in the
Old Testament Scriptures. " For this cause I, Paul, the
prisoner of Christ Jesus in behalf of you Gentiles, — if so
be that ye have heard of the dispensation of that grace
of God which was given me to you-ward ; how that by

38 "ISRAEL MY GLORY."
revelation was made known unto me the mystery, as I
wrote afore in few words, whereby, when ye read, ye can
perceive my understanding in the mystery of Christ ; which
in other generations was not made known unto the sons of
men, as it hath now been revealed unto His holy apostles
and prophets in the Spirit ; to wit that the Gentiles are
fellow-heirs, and fellow-members of the body, and fellow-
partakers of the promise in Christ Jesus through the
Gospel. . . . And to make all men see what is the
dispensation of the mystery which from all ages hath been
hid in God who created all things ; to the intent that now
unto the principalities and the powers in the heavenly
places might be known through the Church the manifold
wisdom of God, according unto the eternal purpose which
He purposed in Christ Jesus our Lord." x
The same doctrine is taught also in the epistle to the
Colossians and to the Romans. " Now I rejoice in my
sufferings for your sake, and fill up on my part that which
is lacking of the afflictions of Christ in my flesh for His
body's sake, which is the Church ; whereof I was made
a minister, according to the dispensation of God which was
given me to you-ward, to fulfil the word of God, even
the mystery which hath been hid from all ages and
generations : but now hath it been manifested to His
saints, to whom God was pleased to make known what
is the riches of the glory of this mystery among the
Gentiles, which is Christ in you, the hope of glory." 2 " Now
to him that is able to stablish you according to my
gospel and the preaching of Jesus Christ, according to the
revelation of the mystery which hath been kept in silence
through timefe eternal, but now is manifested." 3
It had been plainly revealed in the Old Testament

1 Eph. iii. i-ii. * Col. i. 24-28. 3 Rom. xvi. 25, 26.

THE REJECTION OF ISRAEL. 39
prophecies that a Divine Messiah was to come, bless the
nation of Israel, and through Israel, bless the world. But this
Divine Messiah had come ; Israel had rejected Him, and
God rejected Israel. Now even believing Jews, with the
Hebrew Scriptures in their hands, were greatly perplexed,
especially when Gentiles were being blessed with salva
tion through Christ. When Peter preached remission of
sins through faith in Christ to Jews and Gentiles at Csesarea,
even " While Peter yet spake these words, the Holy Ghost
fell on all them which heard the word. And they of the
circumcision which believed were amazed, . . . because
that on the Gentiles also was poured out the gift of the
Holy Ghost."1
Peter is now called to account for his strange conduct.
" Now the apostles and the brethren that were in Judea
heard that the Gentiles also had received the word of God.
And when Peter was come up to Jerusalem, they that
were of the circumcision contended with him, saying, Thou
wentest in to men uncircumcised, and didst eat with
them." 2 Peter gives a full explanation of the vision at
Joppa, his mission to Csesarea, and its blessed results ; and
states frankly, " As I began to speak, the Holy Ghost fell
on them (the Gentiles) as on us (the Jews) at the beginning
. . . If then God gave unto them the like gift as
He did also unto us, when we believed on the Lord
Jesus Christ, who was I that I could withstand God ? And
when they heard these things they held their peace, and
glorified God, saying, Then to the Gentiles also hath God
granted repentance unto life." 3
Here the fact that individual Gentiles are as truly con
verted as individual Jews is fully confirmed, even though
Israel as a nation has been rejected, and will soon be
1 Acts x. 44, 45. * Acts xi. 1-3. 3 Acts xi. 15-18.

40 "ISRAEL MY GLORY."
scattered to the four corners of the earth. But the question
with thoughtful Jews, who know and believe the Old
Testament Scriptures, seems to be this : How can Gentiles
be saved now, during the time of our national rejection,
when our Scriptures predict that Messiah shall come, bless
Israel, and through blessed Israel bless the Gentile world ?
To confirm the fact of Gentile conversion under such cir
cumstances does not lessen but increases the perplexity.
A council is held at Jerusalem. Some thought the difficulty
would be solved by circumcising the believing Gentiles,
and incorporating them with the Jewish Church. With
such men " Paul and Barnabas had no small dissension and
questioning." Paul and Barnabas and others were ap
pointed to " go up to Jerusalem unto the apostles and
elders about this question." On their way to Jerusalem
their minds were evidently full of the question, for they
" passed through both Phoenicia and Samaria, declaring
the conversion of the Gentiles ; and they caused great joy
unto all the brethren."1
. . . " And the apostles and the elders were
gathered together to consider of this matter." Peter again
bears his testimony to the conversion of Gentiles. Then
" all the multitude kept silence ; and they hearkened
unto Barnabas and Paul rehearsing what signs and wonders
God had wrought among the Gentiles by them. And after
they had held their peace, James answered, saying, Brethren,
hearken unto me : Symeon hath rehearsed how first God
did visit the Gentiles, co take out of them a people for His
name."2 Here we are getting precious light on the im
mediate purpose of God in permitting individual Gentiles
to share with individual Jews the blessing's of the Gospel of
Christ. The Jew's difficulty is not yet altogether solved.

1 Acts xv. 2, 3. s Acts xv. 6, 12, 13, 14.

THE REJECTION OF ISRAEL. 41
He naturally feels that the conversion of some Gentiles
during Israel's national rejection does not realise his ex
pectation that when the Messiah comes Israel shall be
blessed, and become a blessing to the world. In looking
for his Messiah he has been taught to look for universal
peace and blessing as the result of His advent. Has he not
been told, " Behold the days come, saith the Lord, that I
will perform the good word which I have spoken concern
ing the house of Israel, and concerning 'the house of Judah.
In those days, and at that time, will I cause a Branch of
righteousness to grow up unto David ; and he shall execute
judgment and righteousness in the land. In those days
shall Judah be saved, and Jerusalem shall dwell safely :
and this is the name whereby she shall be called, The Lord
our righteousness ! " J And has he not been taught to
pray — " God be merciful to us, and bless us, and cause His
face to shine upon us ; that thy way may be known upon
earth, thy saving health among all nations " ? And also to
believe that — "God shall bless us, and all the ends of the
earth shall fear Him"?2 In the presence of such hopes
and expectations, the Jew naturally asks — Will not even
the partial blessing of the Gentiles during Israel's national
rejection thwart the purpose of God to bless Israel on the
advent of the Messiah, and through Israel to bless the
world ?
No, says James, Certainly not. The promised blessing
is only delayed. A part of the Divine plan is now to
be revealed which hitherto had been kept secret, and
directly resulting from the rejection of Christ by Israel,
and the rejection of Israel by God. The lie is not given
to the prophecies by this new revelation. God's revealed
purpose in Israel and through Israel is not changed. For
1 Jer. xxxiii. 14-16. 2 Ps. lxvii. i, 7.

42 "ISRAEL MY GLORY."
" to this agree the words of the prophets ; as it is written.
After these things I will return " — after I have taken out
from the Gentiles a people for My name, then, " I will
return "—come back again. What to do ? " And I will
build again the tabernacle of David, which is fallen ; and
I will build again the ruins thereof, and I will set it up" —
that is, I will restore and bless the Jewish nation on My
return. What then ? " That the residue of men may seek
after the Lord, and all the Gentiles, upon whom My name
is called, saith the Lord, who maketh these things known
from the beginning of the world." 1
The purpose of the present dispensation, the dispensa
tion of the Spirit, is the salvation of individual sinners of
all nations, of the Jew first, as a matter of Divine order ;
and also of the Gentile. These saved individuals con
stitute the Church, the Bride of Christ. The saved Jews
are called " a remnant according to the election of grace ; "
the saved Gentiles are described as " a people taken out for
His name." The phraseology is most appropriate in each
case. In the case of Israel the whole nation was elected
for a Divine purpose, but the national election did not
secure eternal salvation for one individual. The saved
Jews constituted a spiritual within a national election, and
were properly designated " a remnant according to the
election of grace!' The saved individual Gentiles were
properly spoken of as " taken out for His name," because
they were to form the Gentile portion of the Bride of
Christ. When a man takes a woman for his wife, he takes
her out from all others to bear his name, and as soon as
the marriage ceremony is over the bride is introduced to
friends by the name of the bridegroom. The Church, so
composed of Jews and Gentiles, is the Bride of Christ, the
1 Acts xv. 15-18.

THE REJECTION OF ISRAEL. 43
second Eve for the second Adam — the reward the Father
gives to His beloved Son during the period of His rejection
by His own nation, and the period of Israel's national
rejection by God. This is not the dispensation for con
verting the world, but for gathering the Church. So that
Church and world are definite and distinct in the mind of
God until the Church has been gathered. All converted
sinners, and these only, form the Church, but if the world
were converted during this dispensation, the world would
become the Church, and the Church the world — they would
be co-extensive. What, then, would become of such pas
sages as " I pray not that thou shouldest take them out of
the world, but that thou shouldest keep them from the
evil ? " 1 The blessing of the world stands over to the mil
lennial era. Indeed, no nation, as such, is to be saved
during this dispensation. The late Dr. Hugh McNeil, in
my hearing, put the matter most scripturally, from the
platform at Exeter Hall, about the year 1852, when he
said, " There are four steps in the conversion of the world :
some Jews, some Gentiles ; the nation of Israel, and the
nations of the Gentiles. Some Jews, called 'a remnant
according to the election of grace ; ' some Gentiles, called
' a people taken out for His name ' — these are both one in
Christ, and form the Church. Then the nation of Israel,
on the return of the Lord ; then the Gentile nations."
Partial blindness has happened to Israel until the full
number of the Gentile portion of the Church has been
gathered : and then " All Israel shall be saved : even as it
is written, There shall come out of Zion the Deliverer ;
He shall turn away ungodliness from Jacob." 2 Then God
will destroy " the face of the covering that is cast over all
peoples, and the veil that is spread over all nations!' 3
1 John xvii. 15. s Rom. xi. 26. 3 Isa. xxv. 7.

44 "ISRAEL MY GLORY."
We have now seen most clearly that the consequences
Of Israel's national rejection may be summed up, so far
as the Gentiles are concerned, in the expression — partial
blessing. It has been the occasion of the announcement of
reconciliation, through the atoning death of Christ, to
sinners — Jews and Gentiles — throughout the world, for the
definite purpose of gathering the Church, which is Christ's
body, " the fulness of Him that filleth all in all." x
All the blessing, therefore, that has come to the Gentiles
during the eighteen and a half centuries that have elapsed
since the rejection of Christ, has been caused by the
atoning value of Christ's death, and occasioned by the
national rejection of Israel.
Duration. — How long will Israel's national rejection last?
When will the dispersion cease, and Israel's sorrows come
to an end ? Our blessed Lord, when predicting the rejec
tion of Israel nationally, throws important light upon the
period of its duration. He says, " There shall be great
distress upon the land, and wrath unto this people. And
they shall fall by the edge of the sword, and shall be led
captive into all the nations : and Jerusalem shall be trodden
down of the Gentiles, until the times of the Gentiles be ful
filled" 2 The word until implies continuance and cessation
— continuance during a period and cessation at its close.
Whatever, therefore, may be understood by " the times of
the Gentiles," Jerusalem will be trodden down of the
Gentiles till those times run out ; but, by plain inference,
no longer ; and as there are only Jews and Gentiles in the
world, either the Jews will have Palestine again when " the
times of the Gentiles" terminate, or that land will be
possessed by nobody. This latter alternative is both im
probable and unscriptural.

1 Eph. i. 23. * Luke xxi. 23, 24.

THE REJECTION OF ISRAEL. 45.
What, then, is meant by "the times of the Gentiles,"
during which Israel's national rejection continues ? " The
times of the Gentiles " are generally understood to represent
the period of Gentile power and dominion, commencing
with Nebuchadnezzar and terminating with the destruction
of Antichrist. By many able expositors these " times ot
the Gentiles" are represented as seven times, or seven
years of days, or seven times three hundred and sixty days ;
that is, a period of 2520 years, on the principle of a day for
a year. It is very difficult, if not impossible, to fix the
exact year when the times of the Gentiles commenced, and
this question is outside our purpose to discuss here ; but all
the best interpreters of prophetic dates are agreed that
whatever may, have been the exact date for the commence
ment of these " times of the Gentiles," their termination
must be near at hand. When our blessed Lord was asked
just before His ascension, " Dost Thou at this time restore
the Kingdom to Israel ? He said unto them, It is not for
you to know times or seasons, which the Father hath set
within His own authority." 1 The prophetic Scriptures
should be prayerfully studied, and passing events carefully
observed by all Christians, but we question the wisdom of
fixing or even suggesting dates at which unfulfilled pro
phecy will become history.
Thus, without even suggesting who Antichrist will be or
when his power will culminate, we know that he will be
destroyed, not only before the millennium, but also before
Israel as a nation will again be in peaceful possession of
Palestine ; and we know further that he will be destroyed
by the brightness of the personal second advent of our
Blessed Lord. " The lawless one, whom the Lord Jesus
shall slay with the breath of His mouth, and bring to
nought by the manifestation of His coming."2
1 Acts i. 6, 7. 2 2 Thess. ii. 8.

4.6 "ISRAEL MY GLORY."
One remarkable passage in Isaiah quoted in the Epistle
to the Romans links the culmination of the power of Anti
christ with the return of our blessed Lord, the blessing of
Tsrael as a nation, and the blessing of the Gentile world.
Take the New Testament passage first. " For I would not,
brethren, have you ignorant of this mystery, lest ye be wise
in your own conceits, that a hardening in part hath befallen
Israel, until the fulness of the Gentiles be come in ; and so
all Israel shall be saved : even as it is written, There shall
come out of Zion the Deliverer ; He shall turn away un
godliness from Jacob : And this is my covenant unto them,
when I shall take away their sins." x Now, when we read
in the New Testament the words " As it is written," we
know perfectly well that the words given as written are
found somewhere in the Old Testament Scriptures. We do
well under such circumstances to read carefully the quoted
text with its immediate context. In Romans xi. 25 we
have the revealed mystery of Israel's partial blindness, ig
norance of which in the Gentile Christian breeds conceit.
This partial blindness on the Jew will continue " until the
fulness of the Gentiles be come in " and then even this par
tial blindness will pass away. " The fulness of the Gentiles,"
as we have already shown, we take to mean the full number
of believing Gentiles forming the Gentile portion of the
Church composed of believing Jews and believing Gentiles.
The partial blindness will pass away at the close of this
dispensation, and on the return of the Lord. Now let us
refer to the Old Testament passage. " So shall they fear
the name of the Lord from the west, and His glory from
the rising of the sun : When the adversary shall come in
like a flood, the Spirit of the Lord shall lift up a standard
against him. And the Redeemer shall come to Zion and
unto them that turn from transgression in Jacob, saith the
1 Rom. xi. 25-27.

THE REJECTION OF ISRAEL. 47
Lord. And as for Me, this is My covenant with them
saith the Lord : My Spirit that is upon thee, and My
words which I have put in thy mouth shall not depart out
of thy mouth, nor out of the mouth of thy seed, nor out of
the mouth of thy seed's seed, saith the Lord, from hence
forth and for ever." * Let us halt here for a moment. The
expression " the fear of the name of Jehovah from the west "
evidently refers to this present dispensation, during which,
though the Gospel came from the east, the western nations
have been specially blessed, but " His glory " will be
" from the rising of the sun," that is, from the east. Pales
tine, for suffering and glory, is the Lord's geographical
centre. " The adversary " is plainly the Antichrist. His coming
in " like a flood " represents the climax of his power. The
Spirit of the Lord lifting up a standard against Antichrist
seems to mean the same as — " Only there is one that
restraineth now " 2 as stated in 2 Thess. Then we have
the Redeemer coming to "Zion, for the conversion of the
Jewish nation on the destruction of Antichrist. We have
now the immediate call on the nation of Israel to carry out
her grand mission. " Arise, shine ; for thy light is come,
and the glory of the Lord is risen upon thee." Then
follows a description of the state of the world when the
blessing of Israel as a nation takes place. " For behold,
darkness shall cover the earth, and gross darkness the
peoples ; but the Lord shall arise upon thee, and His glory
shall be seen upon thee. And nations shall come to thy
light, and kings to the brightness of thy rising." 3
The duration of Israel's national rejection is till the times
of the Gentiles close, and those times close on the destruc
tion of Antichrist, and the second advent of our blessed
Lord.

1 Isaiah lix. 19-21. 22 Thess. ii. 7. 3 Isaiah \a. 1

j-

43

CHAPTER IV.

THE NATIONAL RESTORATION OF ISRAEL, AND "THE
TIME OF JACOB'S TROUBLE."
WILL the elect nation of Israel ever return to the land
of their fathers ? Many Christians say, No ; many other
Christians say, Yes. Those who deny the future restora
tion of the nation contend that all the prophecies relating
to restoration were fulfilled on the return from Baby
lonish captivity, or that they are to be spiritualised and
referred to the Church.
In the first place, then, we propose to quote predictions
of restoration to Palestine couched in terms which were
not fulfilled on restoration from Babylon, and which have
never yet been fulfilled ; and in the second place, we insist
that such predictions must be as literally fulfilled as
were those relating to restoration from Babylon. We en
courage very earnestly the gathering of spiritual lessons
from every part of the Word of God, since " all Scripture
is given by inspiration of God, and is profitable . . .
that the man of God may be perfect " — whether that Scrip
ture relates primarily to Jew or Gentile, and whether " the
man of God" is of one nation or another. It is one thing
to draw spiritual lessons from God's dealings with His elect
nation, and quite another to spiritualise or allegorise the
terms which describe that nation and their land. Take
for instance, " He that scattered Israel will gather him, and
keep him as a shepherd doth his flock."1 The scattering
1 Jer. xxxi. 10.

ISRAEL'S RESTORATION. 49
was literal ; shall not the gathering be as literal as the
scattering ? The scattering was of the national Israel ;
shall not the gathering be the national Israel also ? But
to interpret Israel by the term Christian, and temporal
blessings in Palestine by spiritual blessings in Christ,
instead of taking one as simply typical of the other, is to
confound things that differ, and confuse the simple reader
of the Word of God.
The boundary line or limit of national rejection seems
to be suggested by the words of our Lord when He said,
" Behold your house is left unto you desolate. For I say
unto you, Ye shall not see me henceforth, till ye shall say,
Blessed is he that cometh in the name of the Lord."1 We
may safely infer that the nation will one day say, " Blessed
is he that cometh in the name of the Lord," but we may
also as plainly infer that they will first see Him before they
say so. It is very instructive here to refer to another
utterance of our Lord ; after He had given the parable of
the vineyard, and declared the destruction of the husband
men, He said, " Did ye never read in the Scriptures, The
stone which the builders rejected, The same was made the
head of the corner : This was from the Lord, and it is
marvellous in our eyes ? " 2 Now the two passages quoted
above — " Blessed is he," &c, and " The stone," &c, — are
both taken from the n 8th Psalm, and we shall find the
context of those quotations most instructive and precious.
" I will give thanks unto thee, for thou hast answered
me, and art become my salvation. The stone which the
builders rejected is become the head of the corner. This
is the Lord's doing ; it is marvellous in our eyes. This is
the day which the Lord hath made ; we will rejoice and be
glad in it. Save now, we beseech thee, O Lord : O Lord,
1 Matt, xxiii. 38, 39. 2 Matt. xxi. 42.

50 "ISRAEL MY GLORY."
we beseech thee, send now prosperity. Blessed is he that
cometh in the name of the Lord." x Here the stone which
the Jewish builders rejected is no longer the rejected one,
but has become the head of the corner ; and as Christ is
no longer the rejected of the nation, the nation is no longer
rejected, for now the nation says, " Blessed is he that cometh
in the name of the Lord." The Lord having returned and
become the accepted of the nation, and the nation the
accepted of the Lord, millennial day opens — the day of
the Lord ; and the nation exultingly shouts, " This is the
day which the Lord hath made, we will rejoice and be
glad in it."
The boundary line or limit of national rejection is further
suggested by the words of our Lord when predicting the
destruction of Jerusalem and the desolation of the land ;
" And shall be led captive into all the nations : and Jeru
salem shall be trodden down of the Gentiles until the times
of the Gentiles be fulfilled."2 We have already noticed
this passage when we referred to the duration of Israel's
national rejection. The limit of national rejection is further
suggested by what is said in the last chapter of Daniel.
Reference having been made in the opening of the
chapter to the time of Jacob's trouble, which is yet future,
we have the instructive words, " And one said to the man
clothed in linen, which was above the waters of the river,
How long shall it be to the end of these wonders ? And I
heard the man clothed in linen, which was above 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 snail be for a time, times, and a half; and when
they have made an end of breaking in pieces the power of
the holy people (the elect nation) all these things shall be

1 Ps. cxviii 21-26. * Luke xxi. 24.

ISRAELS RESTORATION. 5 1
finished." x It is well to compare this passage with the ioth
chapter of the Apocalypse, where an angel, with his right
hand lifted up to heaven, swears by Him that liveth for
ever and ever that there should be delay no longer ; but
that " in the days of the voice of the seventh angel, when
he is about to sound, there is finished the mystery of God,
according to the good tidings which he declared to his
servants the prophets."2 " And the seventh angel sounded;
and there followed great voices in heaven, and they said,
The kingdom of this world is become the kingdom of our
Lord, and of his Christ : and He shall reign for ever and
ever." 3 These passages suggest the limit of Israel's national
rejection, limited by the return of the Lord, the destruction
of Antichrist, followed by the reign of the Lord Jesus
Christ on earth.
Restoration is plainly suggested by the answer to a
question put to our risen Lord. " Lord, dost Thou at this
time restore the kingdom to Israel ? And He said unto
them, It is not for you to know times or seasons, which the
Father hath set within His own authority." The question
related to the time — " this time." The Lord replied, " It
is not for you to know times or seasons."4 Now either the
Lord used the word " times " in the same sense as the word
" time " in the question, or He did not. If He did not,
there would appear an equivocation we should hesitate to
charge upon an earthly friend ; if He did, then the restoration
of the kingdom is only a question of time. The latter we
take to be the truth. How beautifully this is confirmed by
a passage in the prophet Micah ! " In that day, saith the
Lord, will I assemble her that halteth, and I will gather
her that is driven away, and her that I have afflicted ; and
I will make her that halteth a remnant, and her that was
1 Daniel xii 6, 7 ' Rev. x. 7. 3 Rev. xi. 15. 4 Acts i. 6, 7.

52 " ISRAEL MY GLORY."
cast far off a strong nation ; and the Lord shall reign over
them in Mount Zion from henceforth even for ever. And
thou, O tower of the flock, the hill of the daughter of Zion,
unto thee shall it come ; yea, the former dominion shall
come, the Kingdom of the daughter of Jerusalem!' x Having
examined various passages which evidently suggest the
limit of Israel's national rejection, we now proceed to more
direct evidence for a future restoration.
First point. — A restoration is predicted as a second one.
Now the first restoration was from Babylonish captivity,
and that only a partial one of some fifty or sixty thousand
persons. The second must be future.
" And it shall come to pass in that day, that the Lord
shall set His hand again the second time to recover the
remnant of His people, which shall remain, from Assyria,
and from Egypt, and from Pathros, and from Cush, and
from Elam, and from Shinar, and from Hamath, and from
the islands of the sea." 2 This has never yet been fulfilled.
Second point. — A restoration is predicted " from the four
corners of the earth." " And He shall set up an ensign for
the nations, and shall assemble the outcasts of Israel, and
gather together the dispersed of Judah from the four corners
of the earth." 3 Here we have a gathering from the four
corners of the earth. The captivity in Babylon was local, the
present dispersion is universal. Israel was never in the
four corners of the earth till this present captivity, conse
quently the gathering can only be fulfilled in the future.
Besides, the whole nation is here referred to — "the out
casts of Israel " and " the dispersed of Judah," when only
portions of the tribes of Judah and Benjamin and Levites,
with some individuals of the tribes of Israel, were restored
from Babylon.

1 Micah iv. 6-8. s Isaiah xi. n. 3 Isaiah xi. 12.

ISRAEL'S RESTORATION. 53
Third point in favour of a future restoration. — A res
toration is predicted after which there shall never be
another dispersion. This one point, if clearly proved by
even one plain passage of Holy Scripture, should settle
the question of future restoration. " Thy people also shall
be all righteous, they shall inherit the land for ever; the
branch of My planting, the work of My hands, that I may
be glorified. The little one shall become a thousand, and
the small one a strong nation ; I the Lord will hasten it in
its time." J " For I will set mine eyes upon them for good
and I will bring them again to this land : and I will build
them, and not pull 'them down ; and I will plant them, and
not pluck them up!' 2
" But Judah shall abide for ever, and Jerusalem from
generation to generation." 3
"And I will bring again the captivity of My people
Israel, and they shall build the waste cities, and inhabit
them ; and they shall plant vineyards, and drink the wine
thereof; they shall also make gardens, and eat the fruit
of them. And I will plant them upon their land, and
they shall no more be plucked up out of their land which
I have given them, saith the Lord thy God." i
These passages speak for themselves and need no
comment. Israel must be restored if such predictions are
ever to be fulfilled.
Fourth point in favour of a future restoration. — Becausethe
promised land is still the land of promise, having never
yet been possessed in all its promised length and breadth.
If there be no future restoration for Israel, then all the
promises relating to restoration to Palestine must have been
already fulfilled ; for God's Word cannot be broken. The ex
tent of the land actually possessed has passed into a proverb
1 l6aiah lx. 21, 22. ' Jer. xxiv. 6. 3 Joel iii. 20. 4 Amos ix. 14, 15.

54 "ISRAEL MY GLORY."
— " from Dan to Beersheba " — as we say, " from John-o'-
Groats to Land's End." Now this comprises only about
twenty-eight or thirty thousand square miles. God called
the promised land " a good land and a large." x Large is
large by comparison. Compared with other countries,
Dan to Beersheba is a very small land, about the size of
Wales or two or three English counties. According to
" The Land of Israel," by Dr. Keith, the promised land
extends to Mount Cassius on the river Orontes, as the
north-west boundary — the true "entering in unto Hamath;"
and to Bir or Berothah on the upper Euphrates, as the
north-east boundary. This is about one hundred miles
across from west to east, with the mountains of Amanus at
the back, shutting in the promised land like an enclosed
garden. The south-west boundary is " the river of Egypt "
— the Nile ; and the south-east boundary is the river
Euphrates, where it empties itself into the Persian Gulf.
" In that day the Lord made a covenant with Abram(
saying, Unto thy seed have I given this land, from the river
of Egypt unto the great river, the river Euphrates." 2 The
southern breadth of the land, from the Nile to the Euphrates,
is eleven or twelve hundred miles. The Mediterranean
Sea is of course the western boundary, and the Euphrates
river the eastern boundary. The length of this land from
south to north is about six hundred miles ; the average
breadth about five hundred ; which makes the promised
land at least 300,000 square miles in extent. This is
twice and a half as large as Great Britain and Ireland
together. It is not only good but also large. Now it is
admitted that all the promised land was under tribute to
both David and Solomon, but not actually possessed.
Israel must have in possession every inch of land God has
1 Exod. iii. 8. ' Genesis xv. 18. See also Ezekiel xlviii.

ISRAEL'S RESTORATION. 55
promised, but Israel has possessed only about one-tenth of
that which God has promised ; we therefore naturally infer
a future restoration of Israel.
Fifth point in favour of a future restoration. — This fifth
and last point is really two in one. The tribes are to be
differently located, and the land differently distributed,
from any previous possession of the land. A careful ex
amination of the 48th chapter of Ezekiel will fully illustrate
this fifth point. Here we have the tribes of Dan, Asher,
Naphtali, Manasseh, Ephraim, Reuben, and Judah located
respectively from the northern part of the land southward.
Then we have a large portion set apart for the city and the
sanctuary between the tribes located on the north side and
those located on the south.
Then on southwards we have Benjamin, Simeon, Issachar,
Zebulon, and Gad. Here we have Gad on the extreme
south, when formerly this tribe was on the east side of the
Jordan. Here we have Benjamin placed south of Judah,
when formerly these tribes were in a reversed relationship :
and so with several other tribes. Then it must be noticed
that the land is distributed in straight portions from east to
west. So that as the tribes are located, and the land dis
tributed on a principle never realised in history, we may
safely infer a future national restoration of Israel.
The Scriptures further teach that the Jews are to be
restored in unbelief.
" For I will take you from among the nations, and gather
you out of all the countries, and will bring you into your
own land. And I will sprinkle clean water upon you, and
ye shall be clean : from all your filthiness and from all your
idols, will I cleanse you. A new heart also will I give you,
and a new spirit will I put within you : and I will take
away the stony heart out of your flesh, and I will give you
a heart of flesh. And I will put My spirit within you, and

56 " ISRAEL MY GLORY."
cause you to walk in My statutes, and ye shall keep My
judgments, and do them. And ye shall dwell in the land
that I gave to your fathers ; and ye shall be My people,
and I will be your God." x Here we have restoration to
" your own land ; " " from among the nations " and " out of
all the countries," followed by the blessing of " a new heart"
and " a new spirit," and the people resume their old rela
tionship to God as His people, and He acknowledges Him
self as their God. This is confirmed by Ezek. xi. 16-20.
The 37th chapter of the prophet Ezekiel, under the picture
of a valley " full of bones," " very many," and " very dry,"
graphically sets forth the restoration of the nation, followed
by national conversion ; then, under the figure of the union
of two sticks, Judah and Israel, is set forth the union of
the twelve tribes, forming " one nation in the land," with
" one king " over them all ; and a " covenant of peace "
made with them, even " an everlasting covenant," and
God's sanctuary placed " in the midst of them for ever
more." Then shall the knowledge of Israel's restoration
and sanctification be extended to the Gentile nations.
"And the nations shall know that I am the Lord that
sanctify Israel, when My sanctuary shall be in the midst
of them for evermore."
This same truth is beautifully confirmed as follows : —
" Therefore, thus saith the Lord God : Now will I bring
again the captivity of Jacob, and have mercy upon the
whole house of Israel ; and I will be jealous for My holy
name." "When I have brought them again from the
peoples, and gathered them out of their enemies' lands, and
am sanctified in them in the sight of many nations. And
they shall know that I am the Lord their God, in that I
caused them to go into captivity among the nations, and
1 Ezek. xxxvi. 24-28.

ISRAEL'S RESTORATION. 57
have gathered them into their own land ; and I will leave
none of them any more there ; neither will I hide My face
any more from them : for I have poured out My spirit upon
the house of Israel, saith the Lord God." 1 " Behold, I will
gather them out of all the countries, whither I have driven
them in Mine anger, and in My fury, and in great wrath ;
and I will bring them again unto this place, and I will cause
them to dwell safely : and they shall be My people, and I
will be their God : and I will give them one heart and one
way, that they may fear Me for ever ; for the good of them,
and of their children after them ; and I will make an ever
lasting covenant with them, that I will not turn away from
them, to do them good ; and I will put My fear in their
hearts, that they shall not depart from Me. Yea, I will
rejoice over them to do them good, and I will plant them in
this land assuredly with My whole heart and with My whole
soul."2 "And I will cause the captivity of Judah and the
captivity of Israel to return, and will build them, as at the
first. And I will cleanse them from all their iniquity,
whereby they have sinned against Me; and I will pardon
all their iniquities, whereby they have sinned against Me,
and whereby they have transgressed against Me. And this
city shall be to Me for a name of joy, for a praise, and for
a glory, before all the nations of the earth, which shall hear
all the good that I do unto them, and shall fear and tremble
for all the good and for all the peace that I procure unto
it." 3 Other passages might be quoted proving conversion
to follow restoration, but the above are sufficient.
Many Christians, in ignorance of the passages which
clearly teach restoration to Palestine in" unbelief, and in
ignorance of the purpose of God in thus restoring them,
have contended that to restore the Jews in unbelief would
1 Ezek. xxxix. 25, 27-29. a Jer. xxxii. 37-41. 3 Jer. xxxiii. 7-9.

58 "ISRAEL MY GLORY."
tend to confirm them in their unbelief; and that as the re
jection of Christ was one of the causes of their national
rejection, why should they be restored to Palestine before
they repented of the sin of rejecting Him, and before they
acknowledged Him as Messiah and Lord.
Our first reply to this difficulty is a reply that, with the
Christian, should solve all difficulties where God has plainly
spoken ; and that is, God says it, and that is enough. But
the difficulty is lessened, if not entirely obviated, by the
consideration that the Jews are not to be restored for
immediate blessing, for between national restoration to
Palestine and national blessing we are to have the " time of
Jacob's trouble!' God's heaviest chastisement on the nation
of Israel will be administered in Palestine itself, in the
very place where the national sins were committed which
caused the national rejection. The rejection of Father,
Son, and Spirit took place in the land of Israel, and it is
fitting that the chastisement due to the nation should be
inflicted on the nation, after the scattered people have been
reconstituted a nation by restoration to their land. God
says, " I will bring a sword upon you that shall avenge the
quarrel of my covenant." The Revised Version gives this
as "that shall execute the vengeance of my covenant."1
" Jacob's trouble," yet future, is described in the strongest
language possible. " And these are the words that the
Lord spake concerning Israel, and concerning Judah. For
thus saith the Lord : We have heard a voice of trembling,
of fear, and not of peace. Ask ye now, and see whether a
man doth travail with child : wherefore do I see every man
with his hands on his loins, as a woman in travail, and all
faces are turned into paleness ? Alas ! for that day is great,
so that none is like it : it is even the time of Jacob's
1 Lev. xxvi. 25.

ISRAEL'S RESTORATION. 59
trouble ; but he shall be saved out of it." J " And at that
time shall Michael stand up, the great prince, which
standeth for the children of thy people : and there shall be
a time of trouble, such as never was since there was a nation
even to that same time : and at that time thy people shall
be delivered." 2 The Lord Jesus confirms this when He
says, " For there shall be great tribulation, such as hath not
been from the beginning of the world until now, no, nor
ever shall be." 3
The Lord's " fire is in Zion, and his furnace in Jerusalem,"4
and the Lord's word by Ezekiel is equally strong and clear.
"Son of Man, the house of Israel is become dross unto Me ; all
of them are brass, and tin, and iron, and lead in the midst of
the furnace ; they are the dross of silver. Therefore, thus saith
the Lord God : Because ye are all become dross, therefore,
behold, I will gather you into the midst of Jerusalem. As
they gather silver, and brass, and iron, and lead, and tin
into the midst of the furnace, to blow the fire upon it, to
melt it ; so will I gather you in mine anger and in my fury,
and I will lay you there, and melt you. Yea, I will gather
you, and blow upon you with the fire of my wrath, and ye
shall be melted in the midst thereof. As silver is melted
in the midst of the furnace, so shall ye be melted in the
midst thereof; and ye shall know that I the Lord have
poured out my fury upon you." 6
Many more passages on this topic might be quoted, but
these will suffice to show the reality, the character, and the
intensity of Jacob's trouble.
It is instructive to notice that under the influence of envy
and jealousy the Gentiles have sought in all ages to crush
Israel, and that God has thus used the Gentiles as His rod

' Jer. xxx. 4-7. * Dan. xii. 1. 3 Matt. xxiv. 21. 4 Isa. xxxi. 9.
5 Ezek. xxii. 18-22

OO " ISRAEL MY GLORY."
to chastise Israel for sin against Him. God has then
broken the rod by crushing the Gentiles for seeking to
crush Israel ; that is, He chastises Israel through the in
strumentality of Gentiles, but chastises the Gentiles Him
self. He blesses Gentiles through the instrumentality of
Jews, but nationally blesses Israel himself. When Israel
sins, God says, " I will punish him with the stripes of men"
When Gentiles crush Israel God says, " I am very sore dis
pleased with the nations that are at ease : for I was but
a little displeased, and they helped forward the affliction."1
When God blesses Gentiles, it is through the Jews — " Sal
vation is of the Jews." When the Lord blesses Israel as a
nation, He says, " But Israel shall be saved by the Lord
with an everlasting salvation." 2 Direct blessing to Israel
from God, indirect blessing to Gentiles through Israel ;
direct chastisement on the Gentiles from God, and indirect
chastisement on Israel through the Gentiles.
Jacob's trouble will reach its climax in the culmination of
the power of Antichrist. The Antichrist, just prior to his
destruction by the personal advent of the Lord Jesus
Christ, will make a desperate, but unsuccessful, effort to
destroy the Jewish nation. He will perfectly understand
that blank Atheism can never be universally established
as long as faith in the inspiration of the Scriptures exists,
because the Scriptures teach the existence of the Father
and the Son. " Who is the liar but he that denieth that
Jesus is the Christ? This is the Antichrist, even he that
denieth the Father and the Son."3 Faith in the inspira
tion of the Scriptures dead, another difficulty presents itself
in the existence of the Jew — a powerful living testimony
to the existence of God, and to the inspiration of the
Scriptures — hence the overwhelming forces are combined
1 Zech. i. 15. » Isa_ xlv- I7- s r John ^ 22_

ISRAEL'S RESTORATION. 6l
in one supreme effort to wipe the Jewish nation from
the face of the earth. The language of Israel's ancient
enemies — Ishmaelites, Moabites, Ammonites, Amalekites,
Philistines, &c, will be most appropriate to Antichrist
and his forces : " They have said, Come, and let us cut
them off from being a nation : that the name of Israel
may be no more in remembrance. For they have con
sulted together with one consent : they are confederate
against thee!' Confederacy against Israel with a view to
Israel's annihilation is confederacy against God. Just at
the moment of Israel's extremity, when the Antichrist
seems within measurable distance of complete success, the
clouds part asunder over the Mount of Olives, Christ
returns, the Jews are delivered, Antichrist is destroyed,
there is universal mourning amongst the inhabitants of
Jerusalem, followed by the national conversion of Israel,
the occupancy of the throne of David by David's Son
and Lord, the cessation of war, the commencement of
the millennial reign, and the blessing through Israel of
the whole Gentile world.

62

CHAPTER V.

ISRAEL'S POSITION AND MISSION IN THE MILLENNIAL
AGE.
The Jews having now been partially restored to Pales
tine in unbelief; Gentile power having culminated in the
gathered forces of Antichrist ; the Jews crushed by
Gentiles ; " the quarrel of God's covenant " settled in the
.land ; and " the time of Jacob's trouble " passed ; the
Gentile power is broken and Antichrist destroyed by the
Lord Jesus Christ in person. " Behold a day of the Lord
¦cometh, when thy spoil shall be divided in the midst of
thee. For I will gather all nations against Jerusalem to
battle ; and the city shall be taken, and the houses rifled
and the women ravished : and half of the city shall go forth
into captivity, and the residue of the people shall not be cut
¦off from the city. Then shall the Lord go forth, and fight
against those nations, as when He fought in the day of
battle. And His feet shall stand in that day upon the
Mount of Olives, which is before Jerusalem on the east,
and the Mount of Olives shall cleave in the midst thereof
toward the east and toward the west, and there shall be a
very great valley ; and half of the mountain shall remove
toward the north, and half of it toward the south. And
ye shall flee by the valley of My mountains ; for the
valley of the mountains shall reach unto Azel : yea, ye
.shall flee, like as ye fled from before the earthquake in the
days of Uzziah, King of Judah. And the Lord my God
:shall come, and all the holy ones with thee. . . . And

ISRAEL IN THE MILLENNIAL AGE. 63
the Lord shall be King over all the earth : in that day shall
the Lord be One, and His name One." x This remarkable
passage can be satisfactorily interpreted only by adopting
the plain, natural, and obvious sense ; and it must be ful
filled in the future.
The gathering of the nations to battle ; the city Jeru
salem ; the natural results of war ; the Mount of Olives on
the east of Jerusalem ; the earthquake compared in its
effects with an historic earthquake, are easily understood
only in their simple and literal meaning. Further, if under
stood literally, it must be prophecy and not yet history.
Some interpreters have treated this passage as history and
regard it as fulfilled in the destruction of Jerusalem by
Titus in the year 70 A.D. But unfortunately for this
interpretation the destruction of Jerusalem followed the
advent of our Lord by a period of seventy years ; and
occurred even forty years after His ascension ; whereas the
destruction of Jerusalem predicted here occurs before the
advent. Then others have said, the Mount of Olives
divided by an earthquake is highly figurative language,
intended to describe the opening up of a way from Jeru
salem for the Gospel to go forth to other nations. But
unfortunately for this interpretation the Gospel went to the
western nations, and the western world has been specially
blessed during this dispensation, so that the figurative
division of the Mount of Olives was unnecessary. We are
almost ashamed to refer to such modes of interpreting
the plain Word of God. But such modes of interpretation
become necessary where either the literal restoration of
Israel is denied, or the pre-millennial advent of our Lord,
or both.
The feet of the Lord Jesus last touched our earth at
1 Zech. xiv 1 5, 9.

64 " ISRAEL MY GLORY."
Olivet. The interval between His ascension and personal
return has elapsed. The Holy Spirit during that interval
has gathered the Church composed of believing Jews and
believing Gentiles. " The firstfruits " having escaped the
tribulation ; and " the harvest " having passed through it ;
the " holy ones," as representing the whole Church, having
met the Lord in the air, accompany Him to the Mount of
Olives ; the thread is taken up where it was broken neariy
two thousand years ago ; the national Israel is brought
again to the front by deliverance from the power of Anti
christ, and national conversion by a sight of Christ Himself.
" And it shall come to pass in that day, that I will seek to
destroy all the nations that come against Jerusalem. And
I will pour upon the house of David, and upon the inhab
itants of Jerusalem, the spirit of grace and of supplication ;
and they shall look upon Me whom they have pierced, and
they shall mourn for Him, as one mourneth for his only
son, and shall be in bitterness for Him, as one that is in
bitterness for his firstborn." " In that day there shall be
a fountain opened to the house of David and to the
inhabitants of Jerusalem, for sin and for uncleanness."1
The sight of the Lord Jesus Christ breaks the heart of the
national remnant surviving the crushing power of Anti
christ. The universal mourning is followed by a national
cleansing in the fountain of Messiah's atoning cleansing
blood. Here we have the fulfilment of Rom. xi. 26. All
Israel saved, on the coming to Zion of the Deliverer, who
turns away ungodliness from Jacob. This Divine Deliverer
coming for the national salvation of Israel is promised in
the latter part of Isaiah lix. with which ch. Ix. should
be read. " Arise, shine ; for thy light is come, and the
glory of the Lord is risen upon thee." This is the Jewish

1 Zech. xii. 9. 10, and xiii. I.

ISRAEL IN THE MILLENNIAL AGE. 65
nation, not the Christian Church, as the preceding context
plainly shows, and which is confirmed by Rom. xi. 26, 27.
Then follows an account of the state of the Gentile world
as enveloped in darkness, yea " gross darkness," but the
glory of Jehovah is seen upon Israel, and the Gentiles
come to Israel's light and kings to the brightness of Israel's
rising. Now the Lord is Israel's everlasting light, and the
days of her mourning ended. The people of Israel are now
all righteous, and inherit the land for ever; and their
beloved metropolis, Jerusalem, is called, " The City of
Jehovah, the Zion of the Holy One of Israel. Whereas
thou hast been forsaken and hated, so that no man passed
through thee, I will make thee an eternal excellency, a joy
of many generations." l Thus the Lord Jesus comes not
only "in like manner" — literally, bodily, visibly — as he
was seen to go, according to Acts i. 11 ; but he comes also
to the same place, according to Zech. xiv. 4. The Lord
Jesus Christ receives the Kingdom at the commencement
of His millennial reign ; and at the close of the millennium
He delivers up the Kingdom to the Father.
Let us now consider Israel's position in the millennial
age. I. Israel's positioji in relation to man ; and II. Israel's
position in relation to God.
I. Israel's position — geographical — in relation to man.
God has chosen Palestine as the geographical centre of the
world. Israel is destined in the revealed purpose of God
to be a channel and an instrument of blessing to all the
nations of the earth; so God has chosen the very best
position, geographically, for the realisation of His plan.
"When the Most High gave to the nations their inheri
tance, when He separated the children of men, He set
1 Isa. Ix.

66 "ISRAEL MY GLORY."
the bounds of the peoples according to the number of the
children of Israel. For the Lord's portion is His people ;
Jacob is the lot of His inheritance." 1 Here the geograph
ical position of all the Gentile nations is determined by the
Most High in relation to His people Israel. God gives the
Gentiles their inheritance. He gives Israel Palestine as
his inheritance ; and takes Israel as His own inheritance.
The apostle Paul beautifully sets forth and enlarges upon
this point in his address to the " Men of Athens " who
worshipped " an unknown God." " The God that made the
world and all things therein, He, being Lord of heaven and
earth " . . . " Fie made of one every nation of men
for to dwell on all the face of the earth, having determined
their appointed seasons, and the bounds of their habitation ;
that they should seek God." 2 Here we have the Creator
of the universe, the Ruler of heaven and earth, the Creator
of man, making of that one man " every nation of men "
to occupy the earth — determining the times or seasons at
which in the history of the race these nations shall come
into existence, fulfil their mission, and disappear : and
describing " the bounds of their habitation " — their geo
graphical boundaries. All this arrangement is made with
the practical object " that they should seek God " ; that is,
to facilitate the spread of the knowledge of God throughout
the world.
James, by the Holy Spirit, a.sks, " Whence come wars
and whence come fightings among you ? Come they not
hence, even of your pleasures that war in your members ?"
What is true of the individual is true also of nations.
Nations covet a portion of their neighbour's land. If they
have right they take it. If they have might, though no
right, they still take it, and designate this a re-adjustment
1 Deut. xxxii. 8, 9. ' Acts xvii. 24-27.

ISRAEL IN THE MILLENNIAL AGE. 67
of boundaries, or describing scientific boundaries. This, of
course, generally, if not always, means the taking a large
slice from your neighbour, but scarcely ever means the
giving of a slice to your neighbour. Hence come national
wars. Now when the Lord returns, as the Prince of Peace,
He will hush a warring world to peace, will describe geo
graphical boundaries, put Israel in his own land as God's
geographical centre, and locate all other nations in relation
to Israel, in order to facilitate the blessing of the world.
" Thus saith the Lord God : This is Jerusalem : I have
set her in the midst of the nations, and countries are round
about her." l
This is restored Israel's geographical position in relation
to man, and the purpose of God in that position.
II. Israel's Position in relation to God. This may be ex
pressed as, God in the midst of Israel. Amongst the re
markable visions vouchsafed to the prophet Ezekiel, we
have one representing the glory departing from Jerusalem,
and another representing the glory returning to the same
place. " Then did the cherubim lift up their wings, and the
wheels were beside them ; and the glory of the God of Israel
was over them above. And the glory of the Lord went up
from the midst of the city, and stood upon the mountain
which is on the east side of the city." 2 Here we have the
glory departing by the Mount of Olives, the only moun
tain " on the east side of the city." Now, on the return
of our Blessed Lord to open His millennial reign, the glory
returns to the same place.
" Afterward he brought me to the gate, even the gate
that looketh toward the east; and behold, the glory of the
God of Israel came from the way of the east : and His
voice was like the sound of many waters : and the earth
1 Ezek. v. 5. * Ezek. xi. 22, 23.

6S "ISRAEL MY GLORY."
shined with His glory. And it was according to the appear
ance of the vision which I saw, even according to the vision
that I saw when I came to destroy the city ; and the visions
were like the vision that I saw by the river Chebar : and I
fell upon my face. And the glory of the Lord came into
the house by the way of the gate whose prospect is toward
the east. And the Spirit took me up, and brought me into
the inner court ; and behold, the glory of the Lord filled the
house. And I heard one speaking unto me out of the
house ; and a man stood by me. And He said unto me,
Son of man, this is the place of My throne, and the place
of the soles of My feet, where I will dwell in the midst of
the children of Israel for ever." x
Here the glory returns by " the way of the east " to the
house or temple of the Lord at Jerusalem, and the glory fills
the house. This glory is the glorious Lord Himself in
person, speaking from the house, and declaring that house
to be the place of His throne, and the place of the soles of
His feet, indeed, His dwelling-place in the midst of the
children of Israel for ever.
When this vision becomes actual history, and the Lord
has returned to His city and temple, He gives His people
Israel a new experience, most appropriately expressed in
the language of Isaiah xii. : " And in that day thou shalt
say, I will give thanks unto thee, O Lord ; for though thou
wast angry with me, thine anger is turned away, and thou
comfortest me. Behold, God is my salvation ; I v/ill trust
and will not be afraid : for the Lord Jehovah is my strength
and song ; and He is become my salvation. Therefore with
joy shall ye draw water out of the wells of salvation. And
in that day shall ye say, Give thanks unto the Lord, call
upon His name, declare His doings among the peoples,
1 Ezek. xliii. 1-7.

ISRAEL IN THE MILLENNIAL AGE. 6g
make mention that His name is exalted. Sing unto the
Lord ; for He hath done excellent things : let this be
known in all the earth. Cry aloud and shout, thou inhabi
tant of Zion : for great is the Holy One of Israel in the
midst of thee!' 1
Israel's singing to the Lord because He hath done ex
cellent things, and then declaring His doings among the
peoples, and making known these excellent things " in all
the earth," implies the rapid transmission of good news
throughout the whole world. May not the telegraph wires,
which will then belt the globe, be used in telling all nations
that the Lord has returned to Jerusalem to reign ?
How beautifully this blessedness of Israel is confirmed
by the prophet Joel. " And ye shall eat in plenty and be
satisfied, and shall praise the name of the Lord your God,
that hath dealt wondrously with you : and my people shall
never be ashamed. And ye shall know that I am in the
midst of Israel, and that I am the Lord your God, and
there is none else : and My people shall never be ashamed."2
The Lord in the midst of Israel, and Israel never more
ashamed, gives evidence of blessing for national Israel in
the future to an extent never experienced in the past.
The prophet Zephaniah bears testimony to the same
blessing for national Israel, and under the same circum
stances. " Sing, O daughter of Zion ; shout, O Israel : be
glad and rejoice with all the heart, O daughter of Jeru
salem. The Lord hath taken away thy judgments, He hath
cast out thine enemy : the King of Israel, even the Lord,
is in the midst of thee : thou shalt not fear evil any more.
In that day it shall be said to Jerusalem, Fear thou not :
O Zion, let not thy hands be slack. The Lord thy God is
in the midst of thee, a mighty one who will save : He will
1 Isa. xii. 1-6. s Joel ii. 26-27.

70 "ISRAEL MY GLORY."
rejoice over thee with joy, He will rest in His love, He will
joy over thee with singing." x Here Israel at home in
Jerusalem sings and shouts for joy, and with good reason,
for judgments are " taken away," " Jacob's trouble '' passed ;
the enemy " cast out " — whether this refers to Antichrist or
Satan, the one is destroyed, and the other shut up for a
thousand years : the Lord in Israel's midst, mighty to save,
and Himself rejoicing over His restored and saved people.
By the prophet Zechariah this doctrine is confirmed.
" For I, saith the Lord, will be unto her a wall of fire
round about, and I will be the glory in the midst of her!'
" Sing and rejoice, O daughter of Zion : for, lo, I come,
and I will dwell in the midst of thee, saith the Lord." 2
" Thus saith the Lord : I am returned unto Zion, and
will dwell in the midst of Jerusalem : and Jerusalem
shall be called the city of truth, and the mountain of the
Lord of hosts, the holy mountain." " Thus saith the
Lord of hosts : Behold, I will save my people from the east
country, and from the west country ; and I will bring them,
and they shall dwell in the midst of Jerusalem ; and they
shall be My people, and I will be their God, in truth and
in righteousness."3 Here again we have Israel restored
from the extremities of the earth- — from the east country
and from the west country ; Jerusalem called " the city
of truth;" the people singing and rejoicing because they
are in the midst of Jerusalem, and are to dwell there ; and
because the Lord has returned to Zion, and will Himself
dwell in the midst of Jerusalem, and will be a wall of fire
round about His restored and saved people, and will Him
self be their glory. "In the Lord shall all the seed of
Israel be justified, and shall glory." 4
Thus God has placed Israel in the centre of the world
1 Zeph. iii. 14-17. ' Zech. ii. 5, 10. 3 Zech. viii. 3, 7, 8.
1 Isaiah xiv. 25.

ISRAEL IN THE MILLENNIAL AGE. 7 1
and has taken up His own dwelling place in the midst of
Israel, to superintend in Person the blessing of the world
through Israel. Palestine in the midst of the nations;
Jerusalem, the world's metropolis, in the midst of the nations
with the countries round about her ; Israel in the midst of
Jerusalem ; Christ in the midst of Israel ; God in the midst
of Christ, in whom dwells all the fulness of the Godhead
bodily ; all the resources of Deity available to the Lord
Jesus Christ — we wonder not that Israel should have a
grand and successful mission in filling the earth with the
knowledge of God, and bringing in millennial day.
Let us now consider —
Israel's mission in the millennial age. The teaching of
Holy Scripture is as definite and full on this subject as we
found it to be on the subject of Israel's position.
Israel restored and blessed becomes, according to the
revealed purpose of God, a blessing to all nations. God's
purpose to bless the world through the seed of Abraham
was clearly revealed to him when first called to leave his
country. " I will bless thee ; " " and be thou a blessing ; "
" and I will bless them that bless thee," " and in thee shall
all the families of the earth be blessed." * This passage
needs no human comment.
" Thou shalt arise, and have mercy upon Zion : For it is
time to have pity upon her, yea, the set time is come. For
thy servants take pleasure in her stones, and have pity upon
her dust. So the nations shall fear the name of the Lord,
and all the kings of the earth Thy glory : For the Lord
hath built up Zion, He hath appeared in His glory." 2 " The
servants of the Lord are taking an unusual interest at this
day in Zion's stones and dust, as indicating the nearness of
Israel's restoration and the Lord's appearance in glory,

1 Gen. xii. 2, 3. 3 Psalm cii. 13-16

72 "ISRAEL MY GLORY."
when " the nations shall fear the name of Jehovah, and all
the kings of the earth His glory."
" In days to come shall Jacob take root ; Israel shall
blossom and bud : and they shall fill the face of the world
with fruit." ] The sons of Jacob are now a scattered people,
but when restored they shall take root in the land, and
bless the world with the fruits of righteousness.
" Break forth into joy, sing together, ye waste places of
Jerusalem, for the Lord hath comforted His people, he hath
redeemed Jerusalem. The Lord hath made bare His
holy arm in the eyes of all the nations ; and all the ends
of the earth shall see the salvation of our God." 2 Here
we have the salvation of Israel as a nation followed by
the blessing of all the nations of the earth.
" Rejoice ye with Jerusalem, and be glad for her, all
ye that love her : rejoice for joy with her, all ye that
mourn over her : that ye may suck and be satisfied
with the breasts of her consolations ; that ye may milk
out, and be delighted with the abundance of her glory.
For thus saith the Lord, Behold I will extend peace
to her like a river, and the glory of the nations like
an overflowing stream." 3 It is important here to observe
the order of blessing — peace is first extended to Jerusalem
like a river ; then we have the glory of the nations, or
Gentiles, like an overflowing stream.
" In that day shall Israel be the third with Egypt and
with Assyria, a blessing in the midst of the earth : for that
the Lord of hosts hath blessed them, saying, Blessed be
Egypt My people, and Assyria the work of My hands,
and Israel Mine inheritance." 4 Here we have Israel not
only in intimate association with Egypt and Assyria, but
at home in the midst of the earth, and a blessing in the
midst of the earth.
1 Isaiah lxvi. 10-12. 2 Isaiah xix. 24, 25. 3 Isaiah xxvii. 6.
' Isaiah Iii. 9, 10.

ISRAEL IN THE MILLENNIAL AGE. 7^
" Moreover the light of the moon shall be as the light
of the sun, and the light of the sun shall be sevenfold,
as the light of seven days, in the day that the Lord bindeth
up the hurt of His people, and healeth the stroke of their
wound. " J This is a most remarkable passage. Whatever
the phraseology may mean, it evidently implies blessing,
for light is an emblem of blessing ; and as seven is the
number of perfection or completeness, it implies complete
or millennial blessing.
" The light of the moon," most probably represents the
Mosaic dispensation ; " the light of the sun," the dispensation
of the Church ; and "the light of seven days," the glorious
millennial day. This blessedness, at all events, will be the
direct result of Israel's national restoration and salvation —
"in the day. that the Lord bindeth up the hurt of His
people." The testimony of the prophet Zechariah to the nation of
restored and saved Israel is equally clear and glorious.
When the promised restoration has taken place, and Israel
is dwelling in the midst of Jerusalem, and God in the midst
of Israel ; then, " It shall come to pass that, as ye were a
curse among the nations, O house of Judah and house of
Israel, so will I save you, and ye shall be a blessing ; fear
not, but let your hands be strong." " Thus saith the Lord
of hosts : It shall yet come to pass, that there shall come
peoples, and the inhabitants of many cities : and the in
habitants of one city shall go to another, saying, Let us go
speedily to intreat the favour of the Lord, and to seek the
Lord of hosts ; I will go also. Yea, many peoples and
strong nations shall come to seek the Lord of hosts in
Jerusalem, and to intreat the favour of the Lord. Thus
saith the Lord of hosts, In those days it shall come to

1 Isaiah xxx. 26.

74 "ISRAEL MY GLORY."
pass, that ten men shall take hold out of all the languages
of the nations, shall even take hold of the skirt of him that
is a Jew, saying, We will go with you, for we have heard
that God is with you."1 Here we have "the house of
J udah," and " the house of Israel " — the whole twelve tribes
once a curse among the nations, now saved, and a blessing to
them. We have also Jerusalem the centre of blessing, and
the Jew an instrument of blessing to the entire world.
" And many nations shall join themselves to the Lord in
that day, and shall be my people : and I will dwell in the
midst of thee, and thou shalt know that the Lord of hosts
hath sent me unto thee. And the Lord shall inherit Judah
as His portion in the holy land, and shall yet choose
Jerusalem.2 Here we have " many nations " blessed
through Israel, and standing in the same relation to God
as His beloved and elect nation — " they shall be My people!'
" And it shall come to pass in the latter days, that the
mountain of the Lord's house shall be established in the
top of the mountains, and shall be exalted above the hills ;
and all nations shall flow unto it. And many peoples shall
go and say, Come ye, and let us go up to the mountain of
the Lord, to the house of the God of Jacob ; and He will
teach us of His ways, and we will walk in His paths : for
out of Zion shall go forth the law, and the word of the Lord
from Jerusalem." 3 Here we have Jerusalem as the centre
of blessing for all nations. The nations flowing to Jerusa
lem to learn the ways of God, and a knowledge of the will
of God flowing out from Jerusalem to all the nations. This
must not be spiritualised or allegorised and applied to the
Church, but must be received as literal and future ; for the
teaching here is associated with the cessation of war, and
the house of Jacob invited to walk in the light of the Lord.

1 Zech. viii. 13, 20-23. 2 Zech. ii. 11, 12. 3 Isaiah ii. 2, 3.

ISRAEL IN THE MILLENNIAL AGE. 75
It is not necessary to quote further passages in proof of
Israel's mission being a mission of blessing to all nations.
The sixty-seventh Psalm, however, is so very appropriate
that we feel we must ask the reader's attention to it for a
moment. The Psalm opens with prayer and closes in faith,
and the middle of the Psalm teaches the same truth. A godly
Jew prays by Divine inspiration — " God be merciful to us,
and bless us, and cause his face to shine upon us!' Surely
the us means the writer and the people to whom the writer
belongs. " That Thy way may be known upon earth, Thy
saving health among all nations." ..." God shall
bless us ; and all the ends of the earth shall fear Him."
Surely this Psalm plainly teaches the connection between
the blessing of Israel and the blessing of the world. It is
willingly conceded that the Church of Christ may legiti
mately use all scripture as teaching spiritual lessons for all
time ; but the mischief is, that the Jew is so frequently lost
sight of altogether, and the purpose of God in Israel entirely
missed. Surely, then, if the Holy Scriptures, taken in their plain
and obvious sense, teach any doctrine definitely, they teach
the restoration and salvation of Israel ; that Israel will
assuredly be blessed beyond all former experience ; and
placed in the midst of the nations and countries surround
ing her, and with Christ in the midst of her, will become a
blessing in the midst of the earth, so that in Abraham's
seed shall all the families of the earth be blessed.
Israel now, instead of being a byword and a reproach
among the nations, shall be the most honoured.
" Behold, at that time I will deal with all them that afflict
thee : and I will save her that halteth, and gather her that
was driven away ; and I will make them a praise and a
name, whose shame hath been in all the earth. At that
time will I bring you in, and at that time will I gather you :

76 " ISRAEL MY GLORY."
for I will make you a name and a praise among all the peoples
of the earth, when I bring again your captivity before your
eyes, saith the Lord." x " Happy art thou, O Israel ; Who
is like unto thee, a people saved by the Lord." 2 " Happy
is the people, that is in such a case : yea, happy is the
people, whose God is the Lord." 3
And now in the presence of such marvellous blessing
brought to Israel and to the whole world in fulfilment of
God's purpose in electing and preserving Israel, a new song
is called for, to be sung to Jehovah for His faithfulness,
righteousness, and salvation. " O sing unto the Lord a new
song ; for He hath done marvellous things: His right hand
and His holy arm, hath wrought salvation for Him. The
Lord hath made known His salvation : His righteousness
hath He openly showed in the sight of the nations. He
hath remembered His mercy and His faithfulness toward
the house of Israel : All the ends of the earth have seen the
salvation of our God."*
We have thus gathered from Scripture Israel's position
and mission in the millennial age.

1 Zeph. iii. 19, 20. 2 Deut. xxxiii. 29. 3 Psalm cxliv. 15.
4 Psalm xcviii. 1-3.

77

CHAPTER VI.

DAVID'S THRONE OCCUPIED BY DAVID'S SON AND LORD.
The security of David's throne is guaranteed by the
oath of Jehovah ; nothing can make it more sure. It is
almost incredible that any interpreter of Holy Scripture
could expect to be listened to who would dare to tell his
hearers or readers that the occupancy of David's throne by
the Messiah means nothing more than the reign of Christ
in a believer's heart. The plain, simple, literal sense, what
ever it may involve, is the only sense that will satisfy the
ingenuous mind. David's throne consisted in a sceptre
swayed over Israel in Jerusalem ; and in no sense whatever
has David ever had his throne in a believer's heart. Let
us examine the Scriptures which bear on this subject.
Nathan was instructed by the Lord to say to. David,
" Moreover, the Lord telleth thee that the Lord will make
thee a house. When thy days be fulfilled, and thou shalt
sleep with thy fathers, I will set up thy seed after thee,
which shall proceed out of thy bowels, and I will establish
his kingdom. He shall build a house for My name, and I
will establish the throne of his kingdom for ever. I will be
his father, and he shall be My son : if he commit iniquity
I will chasten him with the rod of men, and with the
stripes of the children of men ; but My mercy shall not
depart from him, as I took it from Saul, whom I put away
before thee. And thy house and thy kingdom shall be made
sure for ever before thee : thy throne shall be established for
ever!' 1 1 2 Sam. vii. 11-16.

78 "ISRAEL MY GLORY."
Here David's seed is guaranteed the throne of the kingdom
for ever. This is unconditional. It does not depend on
the good conduct of his seed. For the sin of David's seed
is anticipated. " If he commit iniquity I will chasten him
with the rod of men . . . but my mercy shall not
depart from him. . . . And thy house and thy kingdom
shall be made sure for ever before thee : thy throne shall be
established for ever!' Against all contingencies David's
house, David's kingdom, and David's throne are secure for
ever. For confirmation of this let us look at Psalm lxxxix.
" I have made a covenant with my chosen, I have sworn
unto David my servant, Thy seed will I establish for ever,
and build up thy throne to all generations!' " I also will
make him my firstborn, the highest of the kings of the
earth. My mercy will I keep for him for evermore,
and my covenant shall stand fast with him. His
seed also will I make to endure for ever, and his throne as
the days of heaven. If his children forsake my law, and
walk not in my judgments ; if they break my statutes, and
keep not my commandments ; then will I visit their trans
gression with the rod, and their iniquity with stripes. But
my mercy will I not utterly take from him, nor suffer my
faithfulness to fail. My covenant will I not break, nor
alter the thing that is gone out of my lips. Once have I
sworn by my holiness ; I will not lie unto David ; his seed
shall endure for ever, and his throne as the sun before me.
It shall be established for ever as the moon, and as the
faithful witness in the sky." * Here again, against all con
tingencies, David's seed and David's throne are guaranteed,
and are as secure as are the sun and moon. The perpetuity
of David's throne is based upon the oath of Jehovah, and
that oath rests upon His holiness. In our first chapter we
1 Psalm lxxxix. 3, 4, 27-37.

DAVID'S THRONE OCCUPIED. 79
showed from Scripture the guaranteed preservation of Israel
as a nation to the end of time. God declares in Jeremiah
xxxi. that as long as the sun and moon remain Israel shall not
cease to exist as a nation before Him for ever. Here we have
David's throne as permanently secured as the sun and the
moon, and as the faithful witness in the sky — the rainbow.
The rainbow is indeed " the faithful witness in the sky." I
am writing this in Chillingham, Northumberland, during
August, 1 888, a month characterised by floods of rain, but
the rainbow seen by us just before a brilliant sunset on two
separate occasions was perhaps as large and glorious as any
seen since the days of Noah, when God made it the sign
of His covenant with the earth. " The faithful witness in
the sky " testifies to the oath of Jehovah against another
universal flood, and this " faithful witness '' also testifies on
the solemn oath of Jehovah to the perpetuity of David's
throne. Isaiah, in predicting the advent of the Messiah
and His wonderful titles, announces His reign upon the
throne of David, and the perpetuity of His dominion.
" For unto us a child is born, unto us a Son is given ; and
the government shall be upon His shoulder : and His name
shall be called Wonderful, Counsellor, Mighty God, Ever
lasting Father, Prince of Peace. Of the increase of His
government and of peace there shall be no end, upon the
throne of David, and upon his kingdom, to establish it, and
to uphold it with judgment and with righteousness from
henceforth even for ever."1
" A throne shall be established in mercy, and one shall sit
thereon in truth, in the tent of David ; judging, and seek
ing judgment, and swift to do righteousness."2 "Behold
the days come, saith the Lord, that I will raise unto David
a righteous Branch, -and He shall reign as king and deal
1 Isaiah ix. 6-7. ' Isaiah xvi. 5.

80 "ISRAEL MY GLORY."
wisely, and shall execute judgment and justice in the land.
In His days Judah shall be saved, and Israel shall dwell
safely ; and this is His name whereby He shall be called,
The Lord our righteousness." 1 Now these words, given as
they were by the inspiration of the Holy Spirit of God,
must, of necessity, be the very best that could possibly be
chosen to describe the events which God intended should
actually take place.
If the throne of David is to be as literal as was the cross
of Calvary; if the advent of the reigning One is to be as
literal as was the advent of the suffering One ; and if the
king to reign on David's throne be as literal as was the
servant ministering in washing disciples' feet ; then the
language could not have been more suitable in which to
predict such events. But if no such literal events were
ever intended, then the language seems most inappro
priate, confusing, and misleading, and an ingenious mind
may make it mean anything. When David's throne has
become occupied by David's Son and David's Lord, " At
that time they shall call Jerusalem the throne of Jehovah ;
and all the nations shall be gathered unto it, to the name of
Jehovah, to Jerusalem."2 " And the name of the city from
that day shall be, Jehovah is there." 3
The simplicity, clearness, and strength of the language
used to describe the perpetuity of David's throne, and the
kingly rule of David's Son and Lord, oblige us to regard
the plain and obvious sense as the only true sense. The
throne of David means the throne of David ; and the
Lord God will do as Gabriel was instructed to announce,
" Give unto Him (Christ) the throne of His father David."
But the Jew can raise an objection much more formidable
than the spiritualizing theory of the Christian. He can

1 Jer. xxiii. 5, 6. 3 Jer. iii. 17. 3 Ezek. xlviii. 35.

DAVID'S THRONE OCCUPIED. 8 1
object that as Jesus was not the natural son of Joseph, he
had no lineal right to the throne of David in any sense
whatever. The genealogy of Jesus begins with Abraham,
as recorded in St. Matthew's Gospel, and is continued
through David and Solomon right down to Joseph, the
husband of Mary. But as Joseph was not the father of
Jesus, even according to the New Testament, how could
Jesus be of the seed of David ? Granting that Joseph was
a lineal descendant of David, and, as such, had a right to
David's throne, Joseph was no more the father of Jesus
than was any ordinary Jew, so that the genealogy of
Matthew fails to convince a Jew that Jesus was a son of
David. The Messiah must be David's natural seed to be
eligible for David's throne. So much must be conceded
to the Jew.
" The Lord hath sworn in truth unto David ... Of
the fruit of 'thy body will I set upon thy throne," and no
one can say that Jesus was the fruit of David's body
through Joseph. It may be further conceded to the Jew,
that if Jesus had been the natural son of Joseph, and thus
the son of David, He would have possessed on that ground
no right to the throne of David, for Jechoniah is in the
genealogy, and his seed has been for ever excluded from
the throne of David. " Thus saith the Lord, write ye this
man childless, a man that shall not prosper in his days ; for
no man of his seed shall prosper sitting upon the throne of
David, and ruling any more in Judah." x As far as the
genealogy in Matthew is concerned, there are two counts
against the right of Jesus to sit on David's throne — He was
not the fruit of David's body through Joseph; and, besides,
as a descendant of Jechoniah he could not occupy the
throne of David. We have thus stated the difficulty of the
Jew honestly and frankly. Now for the solution.
1 Jer. xxii. 30.

82 " ISRAEL MY GLORY."
We Christians must willingly admit, for it is simple truth,
that Jesus was not the seed of David through Joseph,
and also that Jechoniah barred the way to David's throne;
nevertheless it is perfectly clear that Jesus was a real and
natural descendant of David, and has a valid claim to
David's throne ; and further, that He is the only Person
alive now as known to be of David's seed, and as possess
ing a right to David's throne.
In meeting this difficulty the Christian and the Jew
must agree in this one point that the Messiah must meet
the claims of prophetic Scripture. In the first place the
Messiah was to be the seed of the ivoman. Now whenever
natural progeny is referred to, the word " seed " is always,
with this one exception, applied to the male of man or
beast, plainly intimating the miraculous birth of a Deliverer,
who was to be a Saviour for the race, as well as the Messiah
of the Jews. We have therefore another genealogy of
Jesus, given by St. Luke, that goes beyond Abraham, up
to Adam, and to God.
After the call of Abraham it was made clear that the
blessing of all nations was to come through his seed, not
in the line of Ishmael, but that of Isaac. -**"
Isaac was a child of miracle, and thus typified the
miraculous birth of the Messiah, which Isaiah distinctly
predicted ; for He was to be the offspring of a pure Jewish
virgin. " Behold, the virgin shall conceive and bear a son."
Now it is very clear that if the Messiah was to be miracu
lously born of a virgin, He could not possibly have a
human father ; and it is equally clear that the virgin must
not only be a Jewess, but also in the direct line of David •
that is, she must be of the natural seed of David. Jesus
could not have been Joseph's son without falsifying
prophecy, even though being Joseph's child He would also
have been David's seed.

DAVID'S THRONE OCCUPIED. 83
The Scripture must be fulfilled at all cost, so the Messiah
must be born of a Jewish virgin without the intervention of
a human father.
Now, what follows? Why, that two genealogies are
absolutely necessary : one to show the literal fulfilment of
prophecy in the miraculous birth of the Messiah from a
Jewish virgin, and also as coming from the loins of David ;
and the other as setting forth the line to the throne of
David, and how to reach it. Messiah was to be " Abraham's
seed," of Judah's tribe, and from David's house ; but also
the seed of the woman and the Jewish virgin's child. Luke
gives the genealogy of the virgin Mary, the mother of
Jesus. She was the daughter of Heli, who became the
father-in-law of Joseph, Joseph's natural father being
Jacob. Now we shall not only get all difficulty solved,
but we shall see how wonderfully God has fenced round the
interests of prophecy and the right to David's throne.
. Nathan was a son of David as well as Solomon, and
Nathan is at the head of Mary's genealogy as a descendant
of David, as Solomon is at the head of Joseph's. Joseph
and Mary were both descendants of David. Joseph was in
both the natural and regal line, and Mary in the natural
line only.
It may be asked, however, How can Luke's genealogy
be shown to be Mary's, since Mary's name is not mentioned?
We have two genealogies — two only : one is certainly that of
Joseph through Solomon ; the other as certainly belongs to
some one else through Nathan ; just as the Prince of Wales is
at the head of one line, and the Duke of Edinburgh at the
head of another, though both the natural offspring of Queen
Victoria. So, then, as Joseph could not have been the fathei
of Jesus without falsifying prophecy, we needed another
genealogy, and as only one other person was vitally con
cerned in the matter, inference is quite as good as

84 " ISRAEL MY GLORY."
a name. A little boy said one morning to his school
fellow, " We have another child in our house this morning."
The schoolfellow asked, " A boy or a girl ? " The little
fellow said, " Guess." " A boy." " No, guess again." There
was no need, he could infer.
Now let us see what evidence we have of Mary's descent
from King David. Turn to the first chapter of Luke's
Gospel, and read verses 26 to 35. " The angel Gabriel was
sent from God . . . to a virgin espoused to a man
whose name was Joseph, of the house of David ; and the
virgin's name was Mary. And he came in unto her, and
said, Hail, thou that art highly favoured, the Lord is with
thee. But she was greatly troubled at the saying, and cast
in her mind what manner of salutation this might be. And
the Angel said unto her, Fear not, Mary : for thou hast
found favour with God. And behold, thou shalt conceive
in thy womb, and bring forth a Son, and shalt call His
name Jesus. He shall be great and shall be called the Son
of the Most High; and the Lord God shall give unto Him
the throne of His father David ; and He shall reign over the
house of Jacob for ever ; and of His kingdom there shall be
no end. And Mary said unto the Angel, How shall this
be, seeing I know not a man ? And the Angel answered
and said unto her, The Holy Ghost shall come upon thee,
and the power of the Most High shall overshadow thee ;
wherefore also that which is to be born shall be called holy,
the Son of God." Let this portion of Scripture be thought
fully considered, and it will yield most precious truth.
It gives us the Jewish virgin of prophecy as the destined
mother of the Messiah. It gives us her name. It gives
us the miraculous conception, and the Divinity of the
child — '' called holy, the Son of God " — and all this on tbe
testimony of a heaven-sent messenger. Now the Angel
Gabriel, who was sent of God, would certainly know that

DAVID'S THRONE OCCUPIED. 85
the child to be born of the virgin Mary would have no
human father, but would be miraculously produced by the
power of the Holy Spirit, fulfilling exactly the words of
the second Psalm, " My Son thou art, to-day have I
begotten Thee." The Angel said also to the virgin, " The
Lord God shall give unto Him the throne of His father
David!' The virgin Mary must therefore have been in
David's line. Mark well, the Angel does not say, " The
Lord God will give Him the throne of David," but, " the
throne of His father David."
It is only fair in the interest of truth to admit a further
difficulty, the solution of which brings glory to God, before
whom all difficulties vanish. Granted that Jesus met the
demands of Scripture, as to the miraculous birth of the
Messiah from a Jewish virgin, and that the virgin mother
was from David's loins through Nathan, still we must
remember that the right to David's throne was in the line
of Solomon, and not in the line of Nathan; just as the
British throne is in the line of the Prince of Wales, and
not in that of the Duke of Edinburgh.
How then could Jesus, of David's seed through Nathan,
be entitled to David's throne in the line of Solomon ?
This is also very simple. Put two or three things together.
Joseph had a right to David's throne as being in the royal
line from Solomon, but even he could not occupy the
throne of David, which was barred against him as a des
cendant of Jechoniah. Besides, Jesus was not, and could •
not be, Joseph's son. The Messiah must be the child
of a virgin, and of David's seed. Jesus was the son of
a virgin of David's seed, but not in the royal line of
Solomon. Now, how is the difficulty to be solved ?
Simply, and solely as far as we can see, by a marriage
between Joseph and the virgin mother of the Messiah.
Thus Jesus has a right to the throne through Joseph,

86 " ISRAEL MY GLORY."
and is eligible to sit on that throne as David's seed through
the virgin Mary. By that marriage Jesus, so to speak,
walks round the two barriers in the genealogy of Matthew,
and walks over the one barrier in the genealogy of Luke.
The two genealogies were necessary. It was necessary that
both Joseph and Mary should be of David's seed. The
marriage between Joseph and Mary was also necessary.
Thus we see that the interests of prophecy and the right
to David's throne have been most carefully protected by
the Divine hand. Nothing can be more clear or certain
than the right of Jesus to David's throne, nothing clearer
or more sure than that Jesus will occupy David's throne;
and it is equally certain that Jesus has never yet occu
pied David's throne.
God has sworn unto David His servant, " Thy seed
will I establish for ever, and build up thy throne to all gene
rations ; " and of the Divine child of the virgin Mary,
Gabriel is instructed to say, " The Lord God shall give
unto Him the throne of His father David."
In a risen Jesus are guaranteed " the holy and sure
blessings of David." Jesus was born King of the Jews,
died King of the Jews, and will return by-and-by as the
acknowledged King of the Jews, to " reign in Mount
Zion, and in Jerusalem, and before His ancients glori
ously."1

1 Isa. xxiv. 23.

87

CHAPTER VII.

THE TEN TRIBES OF ISRAEL: WHERE ARE THEY' NOT?
AND WHERE ARE THEY ?
SOME years ago I was led to write a pamphlet, contro
versial in character, entitled " Englishmen not Israelites,"
which passed rapidly through two or three editions, and is
now out of print. This has been superseded by another —
" The Ten Tribes : Where are they not ? And where are
they ? " The substance of the latter is given in this
chapter. So much in recent times has been said and
written on "the ten tribes" question, that no apology is
necessary for giving, in a work on God's revealed purpose
in Israel, an entire chapter to this topic.
Our present purpose is not at all controversial, but
simply to set forth the plain teachings of the Word of God,
praying the Holy Spirit to use His own sword and His
own hammer to cut away and to crush every whim and
crochet, however plausible and palatable, which is unscrip
tural, and consequently mischievous,
We write for our fellow-Christians, whom we would
earnestly urge to suspend their judgment till they have
thoroughly examined the Word of God, and to be con
cerned only for truth at all cost ; for even unpalatable
truth, if less welcome, is more useful than palatable error.
It is surely better to know that we have only a penny in
the pocket, than, having but a penny, to think it is a
pound ; for sooner or later we shall be undeceived and
.disappointed.

88 " ISRAEL MY GLORY."
First, then, let us notice, " The ten tribes : where are
they not ? " They are not the Anglo-Saxons for the
following Scriptural reasons :
i. 2VTMV ah OMJll pty 1111? DVin "Lo, the people
alone shall dwell, and among the nations shall not reckon
itself."1 We give the Hebrew original with a strictly
literal translation in order that it may be the more clearly
seen that we wish to make sure our ground. Now these
words were spoken of the whole twelve tribes in the wilder
ness, and are true to-day of the Jewish people. But are
they true of the Anglo-Saxons? Do the Anglo-Saxons
dwell alone ? Some say yes ; and refer as proof to our
insular position. But in this sense the mark would not
be distinctive, for the Irish, or the Maltese, or any other
islanders might be meant. What about the second clause
in the passage ? " Among the nations shall not reckon
itself." Does the English nation not reckon herself among
the nations? Witness the various treaties — commercial
and political — made and signed by the powers of Europe.
This passage as closely fits the Jew as it misfits the
Anglo-Saxon, and we may as well attempt to fit an
ordinary dress coat to the back of an elephant as try to
cover the Anglo-Saxons with this passage.
2. Our second point is founded upon Hosea iii. 4, 5.
in» . . . . "ity yai fta ya i?toty "on w u>2") ww •o
vtnsi d^b m mi arvrhx mrr-m ltypn bxiw m uty
: a">DVT mrua lllD-tol mrr-^ " For the children of
Israel shall remain many days without a king and with
out a prince ; . . . . afterwards the children of Israel shall
return, and shall seek Jehovah their God, and David their
king ; and they shall tremblingly hasten to Jehovah, and
to His goodness in the latter days."
' Numb, xxiii. 9.

THE TEN TRIBES. 89
Hosea was a prophet specially to the ten-tribed kingdom
of Israel, and associates the term " Children of Israel " in
this passage and in chapter iv. 1, with Ephraim in iv. 17.
We insist upon this the more because our opponents have
endeavoured to show that Israel in this passage must be
read as Judah, but without the slightest manuscript autho
rity for the change. If the Word of God is to be treated
after this fashion, and thus made to mean any thing to any
body, it will soon mean nothing to any body. What true.
Christians dare take the responsibility of reading their
notions into Scripture by such a process ? Is not this
course as dangerous as adding to or taking from the Word
of God ? Please carefully notice the most striking features
of this passage : " Children of Israel ; " " Many days with
out a king or prince ; " and without a true knowledge of
their Messiah-ben-David. Now, are the Anglo-Saxons
without civil rulers ? Indeed, " many days " are rather
likely to elapse before the Anglo-Saxons are short of
princes. Again, are the Anglo-Saxons without a true knowledge
of God ? But Israel is not only to remain in dispersion
without civil rulers, but also without a true knowledge of
God ; and they are to seek the Lord their God on their
return. This passage exactly suits the Jewish people
" who are Israelites ; " but it does not in any way describe
either the political or religious condition of the Anglo-
Saxons. Kimchi, the able Jewish commentator of the
middle ages, remarks on this passage, " And these are the
days of our present captivity, for we have neither king nor
prince of Israel, but are under the rule of the nations, even
under the rule of their kings and their princes."
The words " and David their king " are referred by the
Targum and by the Rabbins to " Messiah, the Son of
David."

90 3. Our third point is founded upon Deut. iv. 26, 27 ;
xxviii. 62-66 ; Jer. xxx. 3, 4, 19; and Zech. viii. 13. In
the first two passages given from Deuteronomy, please to
observe that the whole twelve tribes were addressed in the
wilderness, before they had even entered the promised
land ; consequently, hundreds of years before the tribes
were divided into two kingdoms. The threatenings of
Deuteronomy were denounced in 145 1 B.C., and the twelve
tribes were broken into two kingdoms about 975 B.C. We
ask special attention to these dates, because our opponents,
finding these threatenings do not fit the Anglo-Saxons,
have placed them to Judah's account exclusively, when
Judah as a separate kingdom did not exist till several
hundreds of years after.
With what chastisement were the twelve tribes threat
ened ? Amongst other fearful chastisements, they were to
be driven out of their country, scattered among the
nations, and become few in number. Now, please to notice
the passages in Jeremiah xxx., written about the time of
the Babylonish captivity. The third and fourth verses tell
us plainly that the words spoken are " the words that the
Lord spake concerning Israel and concerning Judah " —
the whole twelve tribes. Now look at the 19th verse. " I
will multiply them, and they shall not be few!' Now look
atthe fourth passage in Zech. viii. 13. "It shall come to
pass as ye have been a curse among the nations, O house
of Judah, and house of Israel, so will I save you, and ye
shall be a blessing." This eighth chapter of Zechariah
evidently reaches down to millennial times, when the four
fasts, referred to in the 19th verse (and which are still fasts),
shall be converted into feast days ; the entire nation at
home and converted — verse 8 ; God in Christ in the midst
of them, in verse 3 ; and the Jews a nation of missionaries,
according to verse 23. What inferences do we draw from

THE TEN TRIBES. 9]
these plain passages, quoted from Deuteronomy, Jeremiah,
and Zechariah ? The following : That the twelve tribes,
being out of Palestine for national sins, are under national
chastisement and curse — mark, not under curse as to in
dividual, spiritual, and eternal interests ; but only as to
national and temporal interests. As long as they are out
of Palestine and under national curse they are to be few in
number. When the national curse is removed, by restora
tion to Palestine, then they are to be multiplied and no
longer few. The Anglo-Saxons are an innumerable host,
and enjoying as much national prosperity and blessing as
any nation on the face of the earth, and are still out of
Palestine ; so that if there be any nation on the face of the
earth not Israelites, surely it must be the Anglo-Saxons.
To meet this formidable difficulty, some of our opponents,
quite innocent of Hebrew, have tried to make out that few
in number really means an innumerable host. It is true that
the words in Deut. iv. 27, translated, "few in number," are
not exactly the same as those translated " few in number "
in Deut. xxviii. 62 ; the former being "12DD \TlD — methay
mispar — men of number, or men easily numbered ; or, as
Gesenius translates, " few men." Jacob makes use of these
same words as recorded in Gen. xxxiv. 30, as to the mean
ing of which there can be no doubt. The latter passage,
Deut. xxviii. 62, has D^D MID — methay me'aat — few men.
Here also there can be no ambiguity as to the meaning,
especially when the next line confirms the meaning by
contrast ; " Whereas ye were as the stars of heaven for
multitude." The same word I2VB — mah'aat is used as a
verb in the passage quoted from Jer. xxx. 19, " they shall
not be few, " and its meaning is abundantly confirmed by
the context preceding and following ; standing at once
in contrast with " multiply " and in harmony with " they
shall not be small." There are numbers of passages in

92 " ISRAEL MY GLORY."
the Old Testament confirmatory of the meaning " few in
number." 4. Our fourth point is founded upon Gen. xvii. 10, 14.
" Every male among you shall be circumcised." " And
the uncircumcised male child whose flesh of his foreskin is
not circumcised, that soul shall be cut off from his people ;
he hath broken my covenant." Circumcision was the
initiatory rite into the privileges of the national covenant,
and is so still. The Anglo-Saxons, being an uncircum
cised people, are excluded from all the privileges of the
national covenant. A dwarf may as reasonably expect to
enter the royal guards, where the condition is six feet in
height, as an uncircumcised Anglo-Saxon to share blessings
belonging exclusively to circumcised Israelites.
5. Our fifth point is of solemn importance. All Anglo-
Saxons (even if Israelites) are either believers or unbelievers :
if believers in Christ, they are detached from the national
Israel, and consequently from the future temporal interests
and destiny of the nation. Indeed they form part of an
entirely new body — the Church, the Body of Christ, which
will be with her Lord before the national Israel have full
and peaceable possession of their earthly inheritance. All
believers in Christ — Jews and Gentiles — secure this higher
calling of the Church — a heavenly calling — and will be
married to the Lamb before Israel's national conversion
and mission to all nations. If unbelievers (even if Israel
ites), they are under the curse of a broken law.1 " For as
many as are of the works of the law are under the curse ;
for it is written, Cursed is every one that continueth not
in all things which are written in the book of the law to
do them." There is no possibility of escape from this curse
and its consequences but by a saving interest in the work
1 See Gal. iii. 10.

THE TEN TRIBES. 93
of our Divine Substitute ; then we may say, " Christ hath
redeemed us from the curse of the law, being made a curse
for us." J
All Israelites, therefore, who are truly converted, are
detached from the nation and secure the higher calling of
the Church ; and all who are unconverted are under the
curse of a broken law, and suffering national chastisement to
this day. This scriptural view accords with the national
condition of the Jews exactly to this day : but it scarcely
accords with the circumstances and condition of the Anglo-
Saxons. Let us repeat these five points.
1st. The people shall dwell alone and not be reckoned
among the nations. This is true of the Jews, but not true
of the Anglo-Saxons.
2nd. Israel is to remain many days without king or
prince, and without a true knowledge of God. The Anglo-
Saxons are not in these circumstances.
3rd. The twelve tribes, out of Palestine, are to be feiu
in number, under national curse, and multiplied and no
longer few when restored. But the Anglo-Saxons, though
out of Palestine, are enjoying national blessing, and are not
few in number.
4th. The penalty of uncircumcision is excision. The
Anglo-Saxons are uncircumcised.
5th. Anglo-Saxons are either saints or sinners ; if saints,
then detached (though Israelites) from the nation, and in
corporated with the Church ; if sinners, then under the
curse of law. So that it will not do to urge the plea, that
because the Anglo-Saxons are nominally Christian, there
fore they have escaped the curse of the law : for they can
only escape that curse by true conversion, which detaches
1 Gal. iii. 13.

94 . " ISRAEL MY GLORY."
them from the nation and secures to them a heavenly
calling and a heavenly inheritance.
These five points based on plain passages of Scripture
seem fairly and unanswerably to prove that if any people
on the face of the earth are not Israelites, the Anglo-Saxons
are not Israelites.
If, then, the Anglo-Saxons are not Israelites, Where are
they ? We now address ourselves to this question. Let us
take a rapid glance at the nation's history. About 1740 B.C.,
Jacob, a grandson of Abraham, was named Israel, and his
children were naturally called Israelites. The descendants
of Judah, who was a son of Jacob or Israel, are as really
Israelites as are the descendants of any other of Israel's
sons. In 975 B.C., ten tribes revolted under Jeroboam, who be
came their first king ; established the seat of government
at Shechem, afterwards at Tirzah, till Omri in 925 B.C.
bought from Shemer the hill of Samaria, which remained
the seat of government till the captivity in 721 B.C. This
ten-tribed kingdom, being in the majority, took the hon
oured name Israel. The two tribes — Judah and Benjamin,
with Levi — had their seat of government at Jerusalem,
and their kingdom was called the kingdom of Judah from
the name of its leading tribe.
In 721 B.C., in the 6th year of Hezekiah and 9th of
Hoshea, Samaria was taken by Shalmaneser.1 In 606 to
588 B.C., the kingdom of Judah was destroyed and the people
carried to Babylon. In 536 B.C., about 50,000 were restored.
Now let us retrace our steps over this period of Israel's
history, from 975 B.C., when the twelve tribes were divided
into two kingdoms, down to 536 B.C., when the restoration
from Babylon took place ; and we. shall find in the Word of
l2 Kings xviii. 9-1 1.

THE TEN TRIBES. 95
God a large amount of interesting and useful information.
Be it observed that the ten tribes, though afterwards
apostatising religiously to secure the permanence of the
breach made, in the first instance revolted only on political
grounds ; so that large numbers of the ten-tribed kingdom
of Israel would be likely to fall away to Judah on religious
grounds. And such we find to have been the case. Let us
look at the commencement of the history of the divided
kingdoms, 975 B.C.,1 "For the Levites left their suburbs and
their possessions, and came to Judah and Jerusalem . . .
and after them, out of all the tribes of Israel, such as set
their hearts to seek the Lord God of Israel, came to Jeru
salem, to sacrifice unto the Lord God of their fathers ; so
they strengthened the kingdom of Judah." Here we see
that portions of all the ten tribes fell away to Judah on
religious grounds, and strengthened Judah.
Now come down to 941 B.C., when Asa, the grandson of
Rehoboam, was on the throne of Judah, and see 2 Chron.
xv. 9, " And he gathered all Judah and Benjamin, and the
strangers with them out of Ephraim and Manasseh, and out
of Simeon, for they fell to him out of Israel in abundance,
when they saw that the Lord his God was with him." Here
we see numbers falling to Judah from the ten-tribed king
dom. See again in 896 B.C., in the reign of Jehoshaphat,
Asa's son, how positions of honour and responsibility were
occupied in Judah by "the chief of the fathers of Israel."2
" Moreover in Jerusalem did Jehoshaphat set of the Levites,
and of the priests, and of the chief of the fathers of Israel,
for the judgment of the Lord, and for controversies."
Also in 877 B.C., in the reign of Joash, great-grandson of
Jehoshaphat, " they went about in Judah, and gathered the
Levites out of all the cities of Judah, and the chief of the
1 See 2 Chron. xi. 14, 16, 17. *2 Chrcn. xix. S.

96 "ISRAEL MY GLORY."
fathers of Israel, and they came to Jerusalem."1 Now let us
come down to the time of King Hezekiah, to 726 B.C., about
five years before the captivity of the ten tribes.2 " Hezekiah
sent to all Israel and Judah, and wrote letters to Ephraim
and Manasseh, that they should come to the house of the
Lord at Jerusalem, to keep the passover unto the Lord God
of Israel ; so they established a decree to make a procla
mation throughout all Israel, from Beersheba even to Dan,
that they should come to keep the passover unto the Lord
God of Israel at Jerusalem ; so the posts passed from city
to city through the country of Ephraim and Manasseh
even unto Zebulun ; but they laughed them to scorn and
mocked them ; nevertheless divers of Asher and Manasseh
and of Zebulun humbled themselves and came to Jeru
salem ; for a multitude of people — many of Ephraim and
Manasseh, Issachar and Zebulun — had not cleansed them
selves, yet did they eat the passover. And all the congre
gation of Judah, with the priests and the Levites, and all
the congregation that came out of Israel, and the strangers
that came out of the land of Israel, and that dzvelt in Judah
rejoiced." See also 2 Chron. xxxi. 6, where we read of the
" children of Israel and Judah, that dwelt in the cities of
Judah." We have now traced the history of the ten-tribed king
dom of Israel from the time of its separation from Judah
in 975 B.C., down to the period of its destruction as a
kingdom by Shalmaneser, 721 B.C. And during that
period of 254 years, in which the kingdoms of Judah and
Israel existed side by side in Palestine, large numbers out
of the ten tribes fell away to Judah on religious grounds,
and thus proved their detestation of idolatry and their
loyalty to the God of Israel. So far we have found the

1 2 Chron. xxiii. 2. * Seel Chron. xxx. 1, 5, 10, n, 18, 25.

THE TEN TRIBES. 97
Israelites in "abundance" amongst their brethren of Judah.
This is authentic history, clear fact, inspired information ;
let us note it carefully. Now let us seek information from
another stage of history, from 721 B.C. to the period
subsequent to the return from Babylon in 536 B.C.; and
we shall find the facts as interesting as they are instructive
and authentic.
We wish now to show from Scripture that the two coun
tries, Assyria and Babylon, were at this period virtually
one, the latter being subject to the former.1 When
Esarhaddon, son of Sennacherib, reigned over Nineveh and
Babylon, 6JJ B.C., " The King of Assyria brought men
from Babylon . . . and placed them in the cities of Samaria
instead of the children of Israel." See also 2 Chron.
xxxiii. 11 : "Wherefore the Lord brought upon them
the captains of the host of the King of Assyria, who
took Manasseh among the thorns, and bound him with
fetters, and carried him to Babylon."
Now let us take the period of the reign of Josiah, the
great-grandson of Hezekiah, 625 B.C., or about ninety-six
years after the ten tribes had been taken captive, and about
twenty years before the captivity of Judah. Saracus was
now King of Assyria. Nabopolassar, his general, was sent
to oppose Cyaxares and his Medes in their advances on
Nineveh. The general became a traitor to Saracus, and
went over to the Median, who gave his daughter Amyitis
to the general's son, Nebuchadnezzar. Cyaxares and Na
bopolassar shared the Assyrian Empiie; the former took
the North and Eastern portions, and Hie latter the valley
of the Euphrates and Syria, Phoenicia aud Palestine.
Have we any information respecting any of the ten
tribes at this period, about one hundred years after their
1 See 2 Kings xvii. 24.

98 " ISRAEL MY GLORY."
captivity? See 2 Chron. xxxiv. 9 and xxxv. 17, t8:
" And when they came to Hilkiah the high priest, they
delivered the money that was brought into the house of
God, which the Levites that kept the doors had gathered of
the hand of Manasseh and Ephraim, and of all the remnant
of Israel ; and of all Judah and Benjamin ; and they re
turned to Jerusalem." " And the children of Israel that
were present kept the passover at that time, and the feast
of unleavened bread seven days. And there was no
passover like to that kept in Israel from the days of
Samuel the prophet ; neither did all the kings of Israel
keep such a passover as Josiah kept, and the priests, and
Levites, and all Judah and Israel that were present, and
the inhabitants of Jerusalem." Here it appears that great
numbers of the poor and the pious of the ten tribes
remained in the land and united themselves with Judah in
the celebration of their national festivals and in the general
worship of God ; and that they also contributed liberally
of their substance, for money was taken " of the hand of
Manasseh and Ephraim, and of all the remnant of Israel"
Now take the date 606 B.C., when Jerusalem was taken
by Nebuchadnezzar and the people taken captive to Baby
lon ; and there can be no reasonable doubt that numbers
of Israelites, mingled with Judah, accompanied Judah to
Babylon. So far our way seems perfectly clear.
We may now ask, have we reason for supposing that any
considerable number of Israel returned with Judah on
restoration from Babylon in 536 B.C. ? Let us see. It must
be observed that the Assyrian empire is now merged in the
kingdom of Babylon, and the King of Babylon is called
the King of Assyria! The country of Babylon is called
1 See 2 Kings xxiii. 29.

THE TEN TRIBES. 99
Assyria?- " What hast thou to do in the way of Assyria,
to drink the waters of the river ? " ("VU ^D, may nahar,
" the waters of the river" — Euphrates.) And the people
of Babylon are called Assyrians? "We have given the
hand to the Egyptians and to the Assyrians, to be satisfied
with bread."
Thus the king, country, and people of Babylon are
identified with the king, country, and people of Assyria, at
the time of the Babylonish Captivity. It is important to
notice this carefully.
Let us now briefly examine the books of Ezra and
Nehemiah, which bring us down to the restoration from
Babylon, 536 B.C.; and here we shall find, not only that
Assyria and Babylon are identical, but also that Persia,
Assyria, and Babylon are one. See Ezra iv. 5, where
Cyrus is called King of Persia, and in v. 13 is called
" King ot Babylon. Then again, in iv. 5, Darius is called
" King of Persia" and in vi. 22 is called " King of
Assyria" Again in Ezra iv. 7, Artaxerxes is called
King of Persia, but in Neh. xiii. 6 he is called " King of
Babylon!' Coming down now to the book of Esther, 521 B.C.,
fifteen years after the restoration from Babylon, we find
the Medo-Persian Empire extending over one hundred
and twenty-seven provinces, from India to Ethiopia,
including in its range the ancient kingdoms of Assyria
and Babylon. From these considerations it is perfectly
clear that Israel was as free to return to Palestine as
was Judah. The way was as wide open to the one as
to the other. It would seem therefore as likely that
the Israelites of the ten tribes should return, as that
many of the Israelites of Judah and Benjamin — called
1 See Jer. ii. 18. 2 See Lam. v. 6.

IOO "ISRAEL MY GLORY."
Jews — should voluntarily remain behind. It is a singular
fact, that, while great numbers of Israelites remained in
Persia after the restoration from Babylonish captivity —
witness the book of Esther — they are uniformly called
Jews ; the word Israel never occurring once throughout
the book, whilst the words Jew and Jews occur between
forty and fifty times. On the other hand, the term Israel is
of frequent occurrence in both Ezra and Nehemiah as refer
ring to those restored. " All Israel in their cities." x Then
Ezra tells us that when he went up to Jerusalem, he "gathered
together out of Israel chief men"2 to accompany him.
Then we have the very striking evidence furnished by
the fact that sacrifices were offered for the whole twelve
tribes.3 " And the children of Israel, the priests, and the
Levites, and the rest of the children of the captivity, kept
the dedication of this house of God with joy ; and offered
at the dedication of this house of God a hundred bullocks,
two hundred rams, four hundred lambs : and for a sin
offering for all Israel, twelve he-goats, according to the
number of the tribes of Israel." " The children of those
that had been carried away, which were come out of the
captivity, offered burnt offerings unto the God of Israel,
twelve bullocks for all Israel" &c. The entire congrega
tion of restored captives — people, priests, and Levites —
consisted only of 42,360 ; in addition to these there were
7337 men-servants and maid-servants, and 245 singing
men and singing women 4 making a total of 49,942, a few
short of fifty thousand. Numbers of Jews remained be
hind, as the book of Esther testifies, and established
influential schools and colleges which gave birth to the
Babylonian Talmud, which is really " The Talmud ; " the
* Ezra ii. 70. ' Chap. vii. 28. 3 See Ezra vi. 16, 17 ; viii. 35
Neh. vii. 66, 67.

THE TEN TRIBES. 101
Jerusalem Talmud, though having the same Mishna, and
associated with the Holy City, possessing but little in
fluence in comparison with the Babylonian.
As those who remained behind were called Jews and
not Israel, and as those who were restored were called, not
only Jews, but Israel, and sacrifices were offered for the
whole twelve tribes, it is a just and natural inference that a
considerable proportion of those who returned represented
the ten tribes of Israel.
Now what is our general inference from these wander
ings, Bible in hand, after the ten tribes from 975 B.C.
to 521 B.C.? Simply this — that sufficient numbers of the
ten tribes of Israel while in the land fell away to Judah on
religious grounds ; and a sufficient number returned from
Babylon on political and religious grounds, to render the
restored captives properly representative of the entire
nation ; so that should no other people in the world
ever present a reasonable claim to Israelitish descent, the
people known as Jews may be regarded as fairly entitled
to be representative of the interests and destiny of the
whole twelve tribes.
But it may be asked, and not without reason, Does this
cover the entire question of the ten tribes ? Have all the
Israelites of the ten tribes been absorbed by the Israelites
of the two tribes ? It may be frankly confessed that certain
plain predictions of the Word of God seem to necessitate
the restoration to Palestine, in the future, of a people known
as descendants of the ten tribes of Israel, and designated
" the outcasts of Israel," in contradistinction from the " dis
persed of Judah."1 The same conclusion would be arrived
at by a careful examination of Ezekiel xxxvii. After a long
period of national death, the constituent elements of the
1 Isa. xi. *

102 " ISRAEL MY GLORY."
nation — the people — represented by the " dry bones," are
brought together, national life restored, and Palestine again
possessed by the whole twelve tribes : the union of Israel
and Judah represented by the union of two sticks, followed
by the declaration of Israel's God, " I will make them one
nation in the land upon the mountains of Israel ; and one
king shall be king to them all ; and they shall be no more
two nations, neither shall they be divided into two king
doms any more at all." From these passages, and others of
similar import yet unfulfilled, the search for the ten tribes
amongst some portion of the world's present population
should be thought neither useless nor hopeless.
It is a singular, though rather humiliating circumstance,
that the ten tribes have been sought in almost every other
country but the one into which they were taken captive.
Some Welsh people have told us that they must be the ten
tribes because some Welsh words are like some Hebrew
words. Some Irish people have told us the Irish are the ten tribes
because they have never persecuted the Jews, and it would
be unnatural to persecute their brethren ; forgetting that
they have had few if any Jews to persecute ; and forgetting,
also, that Irish Romanists have sometimes persecuted their
Protestant brethren, and that a brother offended is hard to
be won.
Another has found some Israelitish features and customs
amongst the North-American Indians, and has therefore
concluded them to be the ten tribes. It would be strange,
indeed, while possessing a common human nature, if they
had no features or customs in common.
Others have thought they are to be found in the Chinese,
and others in the Afghans, though there is no satisfactory
evidence in either case. It is, nevertheless, not only pos
sible, but probable, that some of the descendants of the

THE TEN TRIBES. 103
ten tribes may be found among the Afghans, and others
among the Chinese, such as the small colony of Israelites
at Kai-fung-foo, in the province of Honun.
Others, again, have maintained against the clearest
Scripture testimony that the Anglo-Saxons constitute the
lost ten tribes, wresting, garbling, twisting, and misapply
ing Scripture texts in a manner most distressing to the
devout lover of the Word of the Living God.
If, then, the Anglo-Saxons are not the ten tribes, who
are ? and where are they ? We answer at once — The
Nestorians in the mountains of Kurdistan, and by the Lake
Oroomiah, in Persia, as shown in a most interesting book
written by the late Dr. Asahel Grant, for many years a
self-denying and successful medical missionary, sent out by
the American Board to that people in 1835. In his
researches the principle adopted is the most simple and
natural, viz., " Search for a thing where it was lost!' Con
fiding ourselves to the guidance of Dr. Grant, we submit a
brief summary of the overwhelming evidence he adduces in
favour of the Nestorians being the lost tribes of Israel.
ist. Let us notice what we would term the sacred
historical evidence.
In the Scripture account of the deportation, Pul and
Tiglath-Pileser first carried away the trans-Jordanic Is
raelites, Reuben, Gad, and the half tribe of Manasseh;
and next, about nineteen years later, Shalmaneser carried
away the remaining seven and a half tribes of the cis-Jor-
danic Israelites. The whole ten, however, were placed in the
same district of Assyria proper, and the adjoining country
of Media. The region, then, into which the ten tribes were
carried was that which the Greeks commonly called Adia-
bene. It lies N.E. of Nineveh ; S.E. of Lake Van ; W. of
the Lake Oroomiah ; and answers to the original Assyria

104 "ISRAEL MY GLORY."
proper, as contradistinguished from the more widely ex
tended Assyrian empire.1
Sennacherib's boast was that the Assyrian kings had
destroyed the inhabitants of this region ; thus, the country
being partially depopulated, was ready for the captive
Israelites. Now notice the evidence of. prophecy. Prophecy says,
" The Lord shall set His hand again the second time to re
cover the remnant of His people which shall be left from
Assyria" " He shall assemble the outcasts of Israel, and
gather together the dispersed of Judah from the four corners
of the earth ; and there shall be a highway for the remnant
of His people which shall be left from Assyria, like as it
was to Israel in the day that he came up out of the land of
Egypt.2 Please to notice that in the eleventh verse As
syria is the first place mentioned ; prominence is also given
to Assyria in the last verse ; and then observe that in the
twelfth verse "the outcasts of Israel" are named before "the
dispersed of Judah," which seems to indicate that " Assyria "
and "outcasts of Israel" were intended to be associated.
Who then are to come from Assyria if not the outcasts of
Israel ? And whence are to come the outcasts of Israel if
not from Assyria ? History says the ten tribes were taken
into Assyria ; prophecy says they are to be brought out of
Assyria. The plain inference is they are there.
Now let us take the evidence of secular history. Josephus
(Ant, b. xi., c. v., § 2) having given an account of the friendly
relations of Xerxes, the son of Darius, towards the Jews,
and having expressed those intentions in a letter to Ezra,
says, " So he (Ezra) read the epistle at Babylon to those
Jews that were there ; but he kept the epistle itself, and sent
1 George Stanley Faber's " Sacred Calendar of Prophecy," in
Appendix. a Isa. xi.

THE TEN TRIBES. 105
a copy of it to all those of his own nation that were in
Media ; and when these Jews had understood what piety
the king had towards God, and what kindness he had for
Ezra, they were all greatly pleased ; nay, many of them took
their effects with them, and came to Babylon, as very
desirous of going down to Jerusalem ; but then the entire
body of the people of Israel remained in that country ;
wherefore there are but two tribes in Asia and Europe
subject to the Romans, while the ten tribes are beyond
Euphrates till now, and are an immense multitude, and not
to be estimated by numbers."
Again, in Josephus (Wars, b. ii,, c. xvi., § 4) we have the
magnificent speech of Agrippa, in which he sets forth the
overwhelming power of Rome in order to discourage Jewish
resistance to that power. Agrippa is represented as ad
dressing the Jews thus : "Where then are those people whom
you are to have for your auxiliaries ? Must they come from
the parts of the world that are uninhabited ? for all that are
in the habitable earth are (under the) Romans ; unless any
of you extend his hopes as far as beyond the Euphrates,
and suppose that those of your own nation that dwell in
Adiabene will come to your assistance ; but certainly these
will not embarrass themselves with an unjustifiable war,
nor, if they should follow such ill advice, will the Parthians
permit them so to do ? "
It is plainly evident from secular history, that down to the
first century of the Christian era the ten tribes were con
sidered to be still in the same district into which they were
first taken.
Now let us come down to the fifth century, in which
Jerome, the author of the Vulgate, in his notes on Hosea,
says: "Unto this day the ten tribes are subject to the
kings of the Persians, nor has their captivity ever been
loosed " (torn, vi., p. 7). And again he says : " The ten

106 "ISRAEL MY GLORY."
tribes inhabit at this day the cities and mountains of the
Medes " (tom. vi., p. 80). Thus we have historic evidence
down to the fifth century, that the ten tribes, apart from
those portions not already mixed with Judah, were still in
the place into which they were first taken. Had they ever
migrated from these countries the native histories must have
mentioned an event of such importance. But history, ob
serves Dr. Grant, is silent upon the subject. The native
histories, Persian, Turkish, and Arabic, which are numerous,
say nothing of the removal of the captive Israelites from
this country, and tradition is equally silent upon the
subject. Buchanan in his " Researches " very truly observes :
"The Jews have a never-ceasing communication with
each other in the East ; so that, when anything interest
ing to the nation of the Jews takes place, the rumour
will spread rapidly throughout all Asia." Had the
ten tribes moved, it is incredible that the Jews should
have known nothing of it, and they are silent on the
subject. So much for the testimony of prophecy, and of sacred
and secular history.
The ten tribes were taken into Assyria in 721 B.C.
History down to the fifth century of the Christian era says
they are still there. Since that time no history or tradi
tion at all reliable fgives any account of their removal.
And unfulfilled prophecy says they are to be restored from
Assyria. The plain inference is — They are still there.
Lingual evidence. — Language is another kind of evidence
of the Israelitish origin of the Nestorians of Kurdistan.
They speak at this day a dialect of the Syriac, which can
scarcely be accounted for on any other theory than that of
their Israelitish origin. The ten-tribed kingdom, bordering
on Syria, and subject to incursions from the Syrians, natur-

THE TEN TRIBES. 107
ally learned the Syriac tongue, and took the knowledge of
that tongue with them into the fastnesses of Kurdistan. It
may not be out of place to give here a little personal
experience. About the year i860 or '6i, my morning daily paper
announced the arrival in London of two representatives
of this ancient people, and that they were located at the
Home for Asiatics at Limehouse. My wife and I imme
diately went over to see them. We saw them. I made
myself understood through the Hebrew of which the
Syriac is a cognate as well as the Chaldee. We invited
them to our house to meet some friends, and to spend
an evening with us. They told us there is no doubt of
their Israelitish origin amongst themselves. A most in
teresting evening was closed by these strangers with
reading and prayer. I fetched from my study two copies
of the Peshito version of the New Testament in Syriac ;
the elder one read a chapter and prayed, and afterwards
sent me several slips of paper with his autograph in Syriac
for the friends he had met. Any one looking the elder
in the face would have no difficulty in perceiving at once
the Jewish features.
Amongst these Nestorians, who are nominal Christians,
there are nominal Israelites, called Jews. Both the one and
the other trace their origin to the ten tribes. The Nes
torians are charged by the Jews with having apostatised
from the religion of their fathers. They are not called
Nestorians because converted by Nestorius, but because
they sympathised with some views held by Nestorius,
and for which he was considered a heretic by the Greek
Church at Constantinople. The Christianised portion
claim to have been brought to the Christian faith by
Apostles sent to them from the Church at Jerusalem.
Their traditions state that their forefathers went up to

108 "ISRAEL MY GLORY."
Jerusalem to keep the "feast of weeks" (Shevuoth)—
Pentecost, on the opening of the present dispensation ;
that they caught Pentecostal fire, carried it back to their
people, and that the Church at Jerusalem, recognising the
special claim of these their brethren, sent out Thomas,
Thaddeus, and Bartholomew — names still honoured
amongst them — as their first missionaries. Now let us
turn to the second chapter of the Acts of the Apostles,
and we shall find gathered at this national festival
" Parthians and Medes, and Elamites, and the dwellers
in Mesopotamia, and in Judea, and Cappadocia, in Pontus,
and Asia, Phrygia, and Pamphylia, in Egypt, and in parts
of Libya about Cyrene, and strangers of Rome, Jews and
Proselytes, Cretes, and Arabians. " So there were Israel
ites — " Parthians, Medes, Elamites, and dwellers in Meso
potamia" — from these very districts into which the ten
tribes were first taken captive. How wonderfully tradition,
history, and Scripture agree on this interesting question !
In the light of such facts how full of meaning become such
expressions as " to the strangers scattered," " to the dis
persed among the Gentiles," and, "to the twelve tribes
which are scattered abroad, greeting."
Again, " Benai Israel " — Children of Israel — is used
generally to designate the lineal origin of the Nestorians.
Jewish names are also very common amongst them, as
Abraham, Isaac, Jacob, Joseph, Elijah, &c. Jewish fea
tures are also strongly marked in the faces of this people.
They have also amongst them many modified obser
vances of the Mosaic ritual ; as peace-offerings ; vows ;
first fruits and tithes ; forbidden food ; ceremonial impuri
ties ; and separation of women. Dr. Grant also gives
abundant evidence that their social and domestic customs ;
their forms of salutation ; their hospitality ; their regard
for the poor ; their entertainments ; dress ; ornaments ;

THE TEN TRIBES. IO9
espousals ; marriages ; and occupations ; are, with various
slight modifications, the same as those of the ancient
Israelites. This chapter would however soon grow to a
volume, if we were to give details of all these interesting
points. To those who wish to pursue this subject further
in this direction, we must say, read Dr. Grant's " Nestorians,
or Lost Tribes."
We do not, by any means, consider it necessary to
believe that these Nestorians and Jews in Oroomiah and
Kurdistan constitute the totality of ten-tribed Israelites,
over and above those mingled with Judah ; but we firmly
believe that the evidence in favour of their being at least
the nucleus of the ten tribes is perfectly satisfactory. The
Yezidees may be another portion. The Malabar Jews —
black and white — .may be another portion. The few in
Kae-fung-foo may be another. The 10,000 families dis
covered in Daghestan on the Caspian Sea may be another.
And the quarter of a million of Falashas in Abyssinia may
very likely be another portion. But there are the very
strongest reasons for doubting the Israelitish origin of the
Anglo-Saxons. Having shown, we believe successfully, where the ten
tribes of Israel are not, and also where they are, we now
propose briefly to show the mischievous character of this
modern theory — that the Anglo-Saxons are the lost tribes
of Israel.
What harm, it is asked, can come out of the theory of
our Israelitish origin ? We answer, it diverts attention
from the elect nation destined in the revealed purpose of
God to be the channel of blessing to the world. Satan is
no doubt a deep student of the Word of God. And why ?
To ascertain God's way of taking the world out of his
grasp and destroying his power. When our blessed Lord
answered Satan's temptations by "it is written," "it is

IIO "ISRAEL MY GLORY."
written, " we do not find Satan inquiring anything about
the nature and authority of the documents referred to ; it
is implied he knew all about them, and that he reads
and studies the Scriptures in order to use all his skill
in thwarting the Lord's revealed purpose.
The power of Satan is amazing and appalling, but it is
limited in degree and in duration, though it will be effect
ually crushed only on the return of the Lord Jesus, when he
will be chained for a thousand years. Surely Satan must
know that all the families of the earth are to be blessed in
Abraham's seed ; and that God has declared, " This people
have I formed for Myself, they shall show forth My praise."
Thus Satan succeeded in persuading the Christian Church,
in early times, that she was a spiritual Israel, to whom all
blessings promised to the national Israel exclusively be
longed ; and that to the literal and national Israel belonged
only the curses, literally understood. This doctrine has been
embodied in commentaries, and proclaimed from most of the
pulpits of Christendom, and is still largely held and preached
at this day. What has been the result of this doctrine ?
The" Dark Ages" for the Church ; and cruelty at worst, and
indifference at best towards the Jew. The promises given to
the Church, and the curses given to the Jew, any kind of
conduct on the part of Christendom, however cruel, was
considered as rather pleasing than otherwise to God. This
was a grand masterstroke of Satan, by which he at once
secured a corrupt, ignorant, persecuting, dead Church ; in
tensified unbelief amongst Israel ; and a world asleep in
the arms of the Wicked One.
Within the last half-century, however, another principle
has been largely adopted in the reading and exposition of
truth about the Jews, viz., that of allowing the blessings and
the curses to bear a literal meaning to the literal Israel. An
intelligent and devout body of Christians, called "Brethren,"

THE TEN TRIBES. Ill
as well as many in the Episcopal Church distinguished for
piety and learning, have taught the Church of Christ a
lesson she is slow to learn : ist, That the book we call the
Bible most certainly means something ; and 2nd, It pro
bably means what it says. In other words, instead of mak
ing the Scriptures, by far-fetched and fanciful interpreta
tions, mean anything but what they say, they substitute
the sound and simple principle applicable to all literature
— sacred and secular — "If the plain and obvious sense make
good sense, seek no other sense!'
Ah ! says Satan, but this will never do. This will land
the Church in the doctrine and hope of the pre-millennial
advent, and tend to produce unworldliness : this won't do.
Again, with the unworldliness and increased power of the
Church, will come an earnest desire to know and do the
revealed will of God. The natural and national Israel will
then take a prominent place in the Church's prayer and
effort, in order that through Israel tin original and un
changed purpose of Jehovah may be realised in the world's
blessing. Don't you see the device of Satan ? Anyhow
he must keep the real Israel under the power of unbelief,
or he will soon lose his power over the nations.
So now we have another masterstroke of Satan ; a deter
mined struggle to get the Anglo-Saxons to believe, without
the slightest evidence, and, indeed, against the clearest
Scripture testimony, that they are the natural Israel to
whom all the promises are made, and promises only ; and
then by a hard and arbitrary line drawn between Judah
and Israel, as though Jews were not Israelites, to hand over
all the curses, and curses only, to the Jews. This we be
lieve to be the nature of the mischief of this modern theory,
and it is one of the leading latter-day errors of these "peri
lous times." Cost what it may, we faithfully, solemnly, yet
affectionately, warn the Christian Church against this latter-

II2 "ISRAEL MY GLORY."
day error, as mischievous and dangerous, as it is flattering,
fascinating, and unscriptural.
" Thus saith the Lord of Hosts : In those days it shall
come to pass, that ten men shall take hold out of all the
languages of the nations, even shall take hold of the skirt of
him that is a Jew, saying, We will go with you ; for we
have heard that God is with you."1
" For I testify unto every man that heareth the words of
the prophecy of this book ; If any man shall add unto these
things, God shall add unto him the plagues that are written
in this book : and if any man shall take away out of the
words of the book of this prophecy, God shall take away his
part from the tree of life, and out of the holy city, and from
the things which are written in this book."2

'Zech. viii. 23. vRev. xxii. 18, 19.

i'3

CHAPTER VIII.

THE NUMBER AND DISTRIBUTION OF THE JEWS ; THEIR
SOCIAL INFLUENCE ; THEIR RELIGIOUS CONDITION
AS JEWS ; AND THEIR PRESENT ATTITUDE TOWARDS
CHRISTIANITY.
Their Number and Distribution.
The number of Jews has been variously estimated at
five, six, seven, eight to ten or twelve millions. Statisticians
have largely guessed at the number, some cautious ones
knocking off a million or two ; whilst the more sanguine
have added a million or two. It is not possible to take
an exact census of the Jews in any country, and ordinary
difficulties are increased in getting at their number in
out-of-the-way places and in countries only half civilised.
Physically they are a remarkable people. They flourish
in every clime. Where statistics have been taken they
show a larger proportion of births and a smaller proportion
of deaths than those of the general population. The num
ber of still-born children amongst the Jews is only about
two-thirds of the number amongst the Gentiles as the
proportion of the same total of births in each case. About
the same proportion holds as to the children dying within
the first twelve months of: their age. Indeed they are an
exceptional people physically, as well as in other respects,
to which their dietary laws, and abslaniows-babits may
have contributed.
Their total number at the present time cannot be less
than 10,000,000.
8

114 "ISRAEL MY GLORY."
I am partly indebted to a recent lecture given by an
intelligent Jew for the distribution of Jews as under : —
Russia. — There are about four millions in the
Russian empire; about half of these are
in Poland. There are about twelve thou
sand Karaites, chiefly to be found in the
Crimea  4,000,000
Austria-Hungary.— Next to Russia the
largest number is to be found in the
Austrian Empire. Here there are about
two millions. Hungary has 600,000 ;
Galicia 500,000 ; Bohemia 300,000 ; and
the rest in Austria Proper. Vienna it
self numbers about 100,000 and Pesth
80,000  2,000,000
Germany. — The German Empire contains
about six hundred thousand. About
two-thirds of these are located in the
kingdom of Prussia, a considerable pro
portion in Posen, formerly a part of
Poland. Berlin itself numbers about
80,000  600,000
HOLLAND. — This country has about ninety
thousand Jews, about half of whom are
in Amsterdam ... ... ... ... 90,000
Switzerland. — This country has only about
eight thousand ... ... ... ... 8,000
Belgium. — Has only about six thousand ... 6,000
Denmark. — Has only about five thousand,
chiefly Sephardim, and most of them
located irr€»penhagen ... ... ... 5,000
Sweden. — Has only about four thousand... 4,000
NORWAY. — Here they have been permitted
to settle only during the last fifty years,
and have only about five hundred ... 500

THEIR NUMBER AND DISTRIBUTION, ETC. 11$
Spain and Portugal. — Here down to the
close of the fifteenth century there were
about one million, many of whom occupied
positions of great influence; now, except
in the British settlement of Gibraltar,
where there are about twelve hundred,
there are only a few hundreds in Spain
— in Madrid and in some other towns.
Portugal has synagogues in two or three
towns, including Lisbon. Altogether
about two thousand in both countries 2,000
Italy. — This country has about fifty thou
sand, many of them in Piedmont ... 50,000
FRANCE. — The total number here is about one
hundred thousand. Paris itself contains
about forty thousand. The rest are in
seven or eight chief cities of the Republic.
About forty thousand were transferred to
Germany with Alsace and Lorraine ... 100,000
Great Britain and Ireland. — Have not
less than one hundred thousand. Indeed
it is estimated that we have now about
seventy thousand in London alone ;
twenty to twenty-five thousand in Man
chester, Liverpool, Leeds, and Birming
ham. There are many in Bradford,
Bristol, Hull, Newcastle, Cardiff, and
other places. About two thousand in
Scotland, and two thousand five hundred
in Ireland ... ... ... ... ... 100,000
;R0UMANIA. — Here there are about three hun
dred and fifty thousand, largely from
Russia and Poland  350,000

Il6 "ISRAEL MY GLORY."
Greece, Bulgaria, and Servia. — About
four thousand in Corfu, and one thousand
more on the continent of Greece. Greece,
5,000; Bulgaria, 25,000; and Servia,
15,000  45,000
Africa. — It is estimated there cannot be less
than about one million in this part of the
world. Egypt has about 30,000 ; Tripoli,
15,000: Tunis, 70,000; Algeria, 90,000 ;
Morocco, 300,000; the whole of North
Africa has not less than 700,000 ; in Abys
sinia there are probably 200,000 Falashas ;
and many others at the Cape ... ... 1,000,000
Persia, India, China, and Japan.— In
these countries there are about ninety-
five thousand in all. Persia, 50,000 ;
Khanates, 15,000; India, 20,000; China,
and Japan, 1,000... ... ... ... 95,ocx>
TURKEY. — Large numbers are to be found in
Smyrna, Damascus, Aleppo, Bagdad, and
Bussorah. About 70,000 in Palestine, and
of these about 30,000 in Jerusalem. About
150,000 in the rest of Turkey in Asia. In
all at least ... ... ... ... ... 200,000
Turkey in Europe contains a still larger
number ; Constantinople, Adrianople,
Salonica, and other parts, not less than ... 250,000
United States of America. — During the
last few years the Jews have increased in
number in the States by scores of thou
sands, by immigration, chiefly from Russia,
so that now the States contain at least
seven hundred thousand. There are also
a few thousands in Canada. There are

THEIR NUMBER AND DISTRIBUTION, ETC. 117
several in Mexico, and in almost every
State in South America. Brazil, Paraguay,
and the Argentine Republic have con
siderable numbers. Altogether at least
20,000 more, making a total in America
of  720,000
AUSTRALIA. — Here there can scarcely be less
than thirty thousand, besides another fifty
thousand in our various colonies  80,000

Total  9,705,500

Their Political Status and Social Influence.
During the last half or three-quarters of a century the
Jews have gradually gained civil and religious liberty
throughout the civilised world. Russia and Roumania are
almost the only exceptions in nominally Christian lands.
Their exceptional ability, coupled with their industrious
and sober habits and love of learning, is bringing them by
large numbers into the front rank of influence for good
or for evil in every part of the world.
In the march of intellect the Jews in Europe have taken
rapid strides since the opening of the nineteenth century.
Their mental endowments, their educational attainments,
and their material wealth have awakened feelings of envy
and jealousy in the hearts of their Gentile neighbours,
which have burst out into anti-Semitism in Germany and
into open persecution in Russia and Roumania. Indeed
there is a Jewish question forcing itself on the consideration
of nearly every government on the face of the earth. The
rich Jews are the objects of envy and jealousy, and in many
cases are socially ostracised and hated ; whilst by others,
the poor Jews, persecuted and driven from one country to
another, are felt to be a burden by all.

Il8 "ISRAEL MY GLORY."
The poor Jews are willing to work for much lower wages-
than will satisfy the Gentiles, specially when the latter are
associated with trades unions. This arouses hatred amongst
the working classes towards the Jews ; the hatred is in
flamed by agitators, and thus the Jews are made to feel!
that they are unwelcome and uncomfortable in all lands.
It must also be confessed that a considerable number of
poor Jews sympathise with the Nihilists of Russia, with the
Socialists of Germany, with the Communists of France,
and with the Socialists of our own country. The wrongs
and persecutions of ages have predisposed them to listen to
demagogues and agitators, who propose to right all wrong
by turning society upside down, instead of listening to their
own inspired Psalmist, who teaches that God's way is to
turn society downside up, by "raising the poor from the
dust, and lifting the beggar from the dung-hill, to set them
among the princes of His people."
These various influences are now at work in raising a
Jewish question throughout Europe, which is taking the
form of open dislike, not on religious, but on social and
commercial grounds, and which, in the over-ruling Provi
dence of God, are weakening the attachment of the Jews to
the lands of their dispersion, and preparing them, in the
probable near future, for restoration to the land of their
fathers. Their Religious Condition as Jews.
Many Jews are still bigoted religionists, but few if any
are to be found of the type of Old Testament saints.
Talmudical Judaism is still powerful amongst large num
bers of Russian Jews, especially in Poland, and also in
the Holy Land. This state of things obtains exclusively
amongst those Jews uninfluenced by a higher education
and Gentile culture. The power of the Talmud is broken.

THEIR NUMBER AND DISTRIBUTION, ETC. 119
in almost every other country. Numbers of Jews in
Germany, France, America, and in England are avowed
Rationalists, and care as little for Moses as for the Lord
Jesus Christ. Some of these so-called reformers are
seeking to abolish circumcision ; others have ceased to
observe their dietary laws ; others wish to change their
Sabbath to Sunday ; and others advocate mixed marriages.
They are further divided into two separate communities
called respectively Sephardim and Ashkenazim — the for
mer representing the Spanish and Portuguese Jews, and
the latter the German and Polish. These respective com
munities have synagogues, rabbis, including a chief rabbi,
liturgy, and even a pronunciation of the Hebrew language
exclusively their own. Nine-tenths of the Jews in our
country belong to the Ashkenazim.
There is a somewhat influential sect of Jews called
Chasidim. These are strict and fanatical, and profess to
possess miraculous power. They are located chiefly in
Austria and Russia.
A small number of Jews are called Caraites ; are
rejecters of tradition, and are located chiefly in the
Crimea. These enjoy special privileges and are protected
by the Government,
A considerable number in Europe are simply like their
Gentile neighbours — money-getters, pleasure-lovers, world
lings, who from habit alone observe some of the sacred
days and ceremonies of Judaism.
Some Jews in England have recently succeeded in their
demands that prayers for the restoration of sacrifices shall
be eliminated from their liturgies ; whilst other and more
orthodox Jews declare that this is an acknowledgment
that the sacrifices were temporary and typical, and will
thus confirm the Christian view of them. Amongst and
beyond these varieties there is a truth-seeking portion

120 "ISRAEL MY GLORY."
earnestly desirous of knowing God's way of saving sinners ;
thoroughly weary of the empty forms and burdensome
traditions of modern Rabbinism ; and considerably im
pressed with the power and influence of Christianity in
the world, and also with the fact that amongst the best
people in the world there survives, and even increases,
a strong personal affection for Jesus of Nazareth.
The Present Attitude of Jews towards Christianity.
A marvellous change in Jewish thought and feeling
respecting Christ and Christianity has taken place during
the last half century. In the early part of the present
century, Jewish converts were very few, and Christian
ministers of Jewish origin scarcely to be found. Now
there are scores of thousands of Jewish believers, and
hundreds of Christian Jews who preach the Gospel of
Christ. In the early part of this century blasphemy of
the name of Jesus was perhaps the rule ; now such blas
phemy is exceptional. Jews, even eminent rabbis, are
speaking and writing in the most respectful terms of Him,
designating Him the greatest moral reformer that ever
visited our earth. Then, the New Testament was a pro
hibited book, or received only to be torn to pieces, or
trampled under foot ; now, it is gratefully received and
read by hundreds of thousands. The claims of Jesus are
more widely and deeply considered to-day than at any
former period since apostolic times. The hunger for, and
the influence of the Hebrew New Testament is the most
encouraging feature in modern missions to the Jews, and
is an important sign of the times. New efforts in Israel's
interest are being organised in various lands. We wel
come and rejoice over every new effort characterised by
zeal, love, faith, and holy enterprise. This changed

THEIR NUMBER AND DISTRIBUTION, ETC. 121
attitude of the Jews towards Christianity is the result
mainly of the changed attitude, not of Christ, but of
Christians towards the Jewish people — the result of pa
tient, prayerful, persistent obedience to Christ in the pro
clamation of His glorious Gospel.
Will nothing induce the Church of Christ, in her desire
to evangelise the world, to observe the Apostolic order
"to the Jew first"? In the observance of this order she
would be on the line of obedience and consequently on
the line of blessing. The Jews are accessible in nearly
all lands, and the Gentiles in all lands are accessible to
the Jews. The demands of the Word of God, and the
needs of the world, call with a loud voice to the Church
of Christ to " go rather to the lost sheep of the house
of Israel" — " to the Jew first, and also to the Gentile."

122

CHAPTER IX.

THE PLACE OF THE JEW IN THE PRESENT DISPENSATION.
We have considered the national election of Israel ; the
purpose of that election — to bless the world ; and the
guaranteed preservation of the nation till that purpose has
been accomplished.
We have also considered the promises made to the
fathers of the nation as neither annulled nor transferred,
but confirmed by Christ. We have also considered, the
rejection of the nation — its causes, consequences, and
duration. We have also considered the restoration of the nation,
and the time of Jacob's trouble.
We have also considered the position and mission of
Israel in the millennial age.
We have also considered the throne of David as occu
pied by David's Son and Lord.
And we have also considered the question of the ten
tribes of Israel—where are they not, and where are they ?
Thus we have endeavoured to give a strictly Scriptural
outline of the Divine purpose and plan in the election and
preservation of a people wonderful from their beginning
hitherto. We come now to consider the place of the Jew in the pre
sent dispensation. This dispensation is parenthetical and
elective. Parenthetical — as thrown in between the sixty-
ninth and the seventieth weeks of Daniel, or between the
ascension and the second advent of the Lord Jesus Christ.

THE JEWS IN THE PRESENT AGE. 1 23
It is the dispensation of the Holy Spirit for gathering the
Church — an election of individuals from all nations during
the period that the elect nation is scattered into all lands :
both the gathering of the Church and the scattering of
Israel continuing till the close of the times of the Gentiles,
which are now nearly run out.
It is not the revealed purpose of God to convert the
world during the present dispensation, for the Scriptures
give definite and clear testimony to the doctrine that cor
ruption and judgment characterise the close of this age. No
nation, town, city, or even village, has yet been converted
during nearly 1900 years : and besides, the tide of unbelief
and corruption is rolling in with marvellous force all over
Christendom. Beyond all this, Palestine waits for Israel's
restoration, and the world waits for Israel's conversion : but
if Israel were converted in the present dispensation what
would become of God's guarantee to preserve the nation
as such to the end of time ? It is well known that the
Church is bound in loyalty to her Lord to seek the con
version of the Jews, and it is equally well known that when
the Jews become Christians they soon lose their nationality,
and become incorporated with the Church. If this dispen
sation be the last, and intended to convert the world, then
the nation of Israel must be converted in this dispensation
and instrumentally produce universal blessing. But if such
should be the case, then the Jews would lose their distinc
tive nationality, and become, with believing Gentiles, mem
bers of the Church of Christ in whom there is neither Jew
nor Greek. To leave the Jews alone, that God's purpose in
their preservation as a separate nation may be secured, is
simply to disobey the Lord Jesus Christ ; and to secure the
conversion of the Jewish nation in this dispensation would
frustrate the purpose of God in their national preservation.
How is this difficulty met ? By "the remnant according

124 "ISRAEL MY GLORY."
to the election of grace " being gathered now, as the Jewish
portion of the Church, the Bride of Christ, and "all Israel
saved" on the return of the Lord to Mount Zion.
Then what is the place of the Jew in this present dispen
sation ? God's Word is our only but sufficient guide. Our
Lord says plainly " Preach the Gospel to every creature."
Exposition and argument are quite unnecessary. The dis
obedient do not wish either ; the obedient do not need
either. "Every creature," or "the whole creation," surely in
cludes the Jew. About this there can be no question. But
many say Yes, but let us attend to the Gentiles first; they
are much more numerous, much more needy, and much
more accessible and hopeful. God's reply is " There is no
difference between the Jew and the Greek, for the same
Lord over all is rich unto all that call upon Him. For
whosoever shall call on the name of the Lord shall be
saved."1 The Christian Church has said, and still says,
both by word and deed, there is a difference, a difference in
favour of the Gentile. God says there is none. Which
is right? Has God ever manifested any unwillingness
to save an individual Jew? Has the Church not made a
difference ? She has, and the responsibility of the results
of that difference lies at her door, and not at God's. Bitter
persecution and idolatry have been for ages past the two
only forms of Christianity presented to the Jew. Has the
Church any right to complain of the hardness or even
blasphemy of the Jew when she considers that the attitude
of the Jew towards Christ is the natural result of the con
duct of professing Christians. Let the Church of Christ
make no difference, and she will soon see that with God
there is none. Christ's command to His disciples is to
carry the good news of salvation to every individual on the
1 Rom. x. 12, 13,

THE JEWS IN THE PRESENT AGE. 1 2 5.
face of the earth ; and the Holy Spirit assures us there is
no difference between Jew and Gentile, but that whosoever
shall call on the name of the Lord shall be saved.
The Lord who commands His disciples to go and
disciple all nations, gives detailed instructions as to the
best way — because His way — of carrying out the Master's
orders. During the ministry of our Blessed Lord twelve
Jews were called by Him to be His disciples, and " these
twelve Jesus sent forth, and charged them, saying, Go
not into any way of the Gentiles, and enter not into any
city of tlie Samaritans : but go rather to the lost sheep of the
House of Israel!' x And even when the poor Canaanitish
woman pressed the case of her demon-possessed daughter,
and got her blessing, the Lord plainly told her " I was not
sent but unto the lost sheep of the House of Israel." 2 It is
not necessary here to inquire what particular event consti
tuted the rejection of the Lord by His own nation. We
know by history and by Scripture that " He came unto His
own, and they that were His own received Him not." 3
Does He abandon them because they reject Him ? The
rejected, crucified, and buried Jesus appears as the risen
Lord, enters into conversation with His disciples, interprets
" to them in all the Scriptures the things concerning Him
self," l teaching the necessity of His sufferings preparatory
to His glory, and the purpose of His death and resurrec
tion. " Thus it is written, that the Christ should suffer,
and rise again from the dead the third day ; and that
repentance and remission of sins should be preached in
His name unto all the nations, beginning from Jerusalem.
Ye are witnesses of these things. And behold I send forth
the promise of my Father upon you : but tarry ye in the
city until ye be clothed with power from on high." 5 Let
1 Matt. x. 5, 6. 2 Matt. xv. 24. s John i. 11. 4 Luke xxiv. 27.
5 Luke. xxiv. 46, 49.

126 "ISRAEL MY GLORY."
us mark well that the crucifixion of the Lord Jesus was
not intended to hinder Jewish conversion but to help it.
Our risen Lord gives very definite instructions to His
disciples. The condition of success is — "Tarry ye in the
city until ye be clothed with power from on high ; " "I
send the promise of my Father upon you ; " " Ye shall
receive power when the Holy Ghost is come upon you."
The disciples waited in obedience and got the power.
Now the disciples receive fresh instructions as to the
method of their work. It is no longer, don't go to the
Gentiles ; don't go to the Samaritans ; but, " ye shall be
my witnesses both in Jerusalem, and in all Judea and
Samaria, and unto the uttermost part of the earth." x The
Lord's own arrangement is Jerusalem, all Judea, Samaria,
uttermost part of the earth. This is clear and precise.
No one can plead, " I don't understand it." In evangelis
ing the world during this dispensation, in which the Holy
Ghost is gathering the Church, these definite instructions
from our risen Lord must be observed and obeyed if we
would have His continued presence and blessing. If we
neglect them in wilful disobedience we are weakened in
power and limited in blessing ; for the power the Lord
has placed at the disposal of His Church is thrown along
the line of the Divine plan, and the blessing the Lord
has promised is found along the line of obedience to His
.commands. " If ye love me keep My commandments."
" Why call ye Me Lord and Master, if ye do not the
things I say?" "Ye are my friends if ye do whatsoever I
-command you." Our Lord expects from His disciples
prompt, cheerful, loving, unquestioning obedience. The
disciples got the power simply because they did as they
-were told. They began their mission in Jerusalem as
1 Acts i. 8.

THE JEWS IN THE PRESENT AGE. 1 27
commanded, and got large blessing because on the line
of obedience. Three thousand Jews converted under one
sermon, and that sermon preached by a converted Jew
whose lips a few days before were stained with oaths
and curses. As there were 120 before, there were now at
least 3120 believers — all Jews, men and women. Peter
further declares, " For to you is the promise, and to your
children, and to all that are afar off, even as many as
the Lord our God shall call unto Him." As long as
the disciples obey their Lord's instructions He is with
them in power and blessing. "The Lord added to them
day by day those that were being saved." The converts
are still all Jews. The promise of blessing is still to Jews
and to their children — their descendants ; and the Jews of
apostolic times are addressed in words which show that
God's purpose in the Jew and His line of blessing is
unaltered — " Ye are the sons of the prophets, and of the
covenant which God made with your fathers, saying unto
Abraham, And in thy seed shall all the families of the
earth be blessed. Unto you first God, having raised up
His Servant, sent Him to bless you, in turning away
every one of you from your iniquities."1 In the midst of
opposition from priests, captain of the temple, and the
Sadducees, we are told that " many of them that heard
the word believed ; and the number of the men came
to be about 50CO."2 The word is not "souls," as in the
case of the 3000, which is a term including men and
women ; but the 5000 were men only, so that we may
fairly infer the number of believers now to be at least
10,000, for in all times of genuine revivals there are as
many women impressed as men, if not more. To show
that women were not included in the term men we

. 'Acts iii. 25, 26. ' Ch. iv. 4.

128 "ISRAEL MY GLORY."
have a little further on the statement, " And believers
were the more added to the Lord, multitudes both of
men and women!''1 These 3000 souls ; the 5000 men and
an equal number of women ; and the multitudes both of
men and women — were all Jews. Not only did. the death
and resurrection of the Lord Jesus facilitate Jewish con
version, but His exaltation made for salvation also ; for
God exalted Him to be. " a Prince and a Saviour, for to
give repentance to Israel, and remission of sins."2 How
frequently this passage is quoted by Christians with Israel
omitted. Why is this? Many of these Jewish believers
were models for bearing persecution, and for devoted
activity Jo the service of Christ. For they departed from
the Jewish council, "rejoicing that they were counted
worthy to suffer dishonour for the Name. And every
day, in the temple and at home, they ceased not to teach
and to preach Jesus as the Christ."3 And still the number
of the disciples was multiplying. " And the Word of God
increased ; and the number of the disciples multiplied in
Jerusalem exceedingly, and a great company of the priests
were obedient to the faith!'* Nothing could be more satis
factory than the progress of the Gospel among the Jews
of Jerusalem during the period of about twelve months
after Pentecost — 34 A.D. Stephen bears his glorious
testimony for Christ in Jerusalem, which costs him his
life. "And there arose on that day a great persecution
against the church which was in Jerusalem ; and they
were all scattered abroad throughout the regions of Judea
and Samaria, except the Apostles."6 "They therefore
that were scattered abroad went about preaching the
Word. And Philip went down to the city of Samaria,
and proclaimed unto them the Christ. And the multitudes
1 Acts v. 14- ! Ch. v. 31. ' Ch. v. 41, 42. 4 Ch. vi. 7. 5 Ch. viii. 1.

THE JEWS IN THE PRESENT AGE. 129
gave heed with one accord unto the things that were
spoken by Philip, when they heard .... and there
was much joy in that city."1 Thousands of Jerusalem
believers were now driven by persecution out of their
comfortable quarters, when the needs of others, the com
mand of Christ, and the impulse of His love, should
have constrained them voluntarily to go forth. Christ's
command was clear enough — Jerusalem, all Judea, Sa
maria, then, uttermost part of the earth. Jerusalem and
Judea have had their turn, and now Samaria gets her
turn and blessing also, in the mission of Philip and its
glorious results.
Some features of this persecution and its results are
deserving of special notice. They were all scattered except
the Apostles. The foremost and most able men remained at
home. Have we no repetition of this in modern days?
Another feature was that they were scattered only through
out the regions of Judea and Samaria. They remained
still in the land for some time. And another feature was
that when they went to places outside Palestine, they
preached only to Jews. " They therefore that were
scattered abroad upon the tribulation that arose about
Stephen travelled as far as Phoenicia, and Cyprus, and
Antioch, speaking the Word to none save only to Jews.
. . . And the hand of the Lord was with them, and
a great number that believed turned unto the Lord." 2
Let us carefully keep along the line of plan and blessing.
Christ's command is — Jerusalem, all Judea, Samaria, and
the uttermost part of the earth. With marvellous rapidity
and results the Gospel has been preached in Jerusalem,
Judea, and Samaria ; and now multitudes of these disciples
are scattered by persecution over Judea and Samaria, and
1 Acts viii. 4, 8. * Ch. xi. 19-21.
9

1 30 " ISRAEL MY GLORY."
then outside their land, though still preaching only to Jews.
Now that the blessings of the Gospel are carried to others,
though the messengers have been thrust out by persecu
tion, the Church has peace and prosperity at home. " So
the Church throughout all Judea, and Galilee, and
Samaria had peace, being edified ; and walking in the
fear of the Lord and in the comfort of the Holy Ghost,
was multiplied."1 A New Departure.
Down to the time of Stephen's martyrdom, and the fiery
persecution which followed, Jews were the only converts
and converted Jews were the only preachers ; and although
that persecution sent converts probably by thousands out
of Jerusalem over all Judea and Samaria, and even to
Cyprus and other places, preaching the Gospel every
where ; yet nothing is clearer than that evangelisation was
exclusively carried on amongst Jews and Samaritans. It
would seem that the apostles thought that by "the utter
most part of the earth " our blessed Lord meant only the
Jews scattered among the Gentiles. This error, if held,
must be corrected, and the Gentiles must now have the
Gospel as well as the Jews. Mark — not instead of the Jeivs.
With the new departure the Lord prepares a new instru
ment. He not only uses the persecution for spreading the
Gospel, but He now lays hold of the leading persecutor to
use him in spreading the Gospel far and wide amongst
both Jews and Gentiles. Of this Saul of Tarsus, this very
religious but persecuting Jew, the Lord said to Ananias,
" He is a chosen vessel unto Me, to bear My name before
the Gentiles, and kings, and the children of Israel."2 Im-
1 Acts ix. 37. 2 Ch. ix. iq.

THE JEWS IN THE PRESENT AGE. 131
mediately after this marvellous conversion of the persecutor
and the Divine intimation of his special mission we have
another important event in the interest of the Gentiles.
An angel of God speaks to Cornelius at Caesarea, and tells
him to send over to Joppa for Peter, the converted Jew-
The next morning they depart. While on their way to
Joppa, Peter himself has a remarkable vision about noon,
on the top of the house where he lodged. This vision was
the means of removing much of his national and natural
prejudice. On the following morning he accompanies the
messengers to Caesarea, is warmly received by Cornelius,
and opens his message by designating the Gospel as the
word which God "sent unto the children of Israel,
preaching good tidings of peace by Jesus Christ ; " and
closes his address by announcing "that through His name
every one that believeth on Him shall receive remission of
sins." " While Peter yet spake these words " — " every one
that believeth," &c, — "the Holy Ghost fell on all them
which heard the word. And they of the circumcision
which believed — Jewish believers — were amazed, . . .
because that on the Gentiles also was poured out the gift of
the Holy Ghost."1 This startling news came to the ears
of the apostles and other Jewish believers. "Now the
Apostles and brethren that were in Judea heard that the
Gentiles also had received the word of God."2 The marvel
eighteen centuries ago was not that Jews could be, and
were converted, by thousands upon thousands ; but the
amazement of Jewish believers, — accustomed to the mar
vellous and miraculous, — was that Gentiles were capable
of conversion. Gentile Christians have less excuse for
their unbelief as to Jewish conversions, than Christian
Jews had for their unbelief as to Gentile conversions. The
'Acts x. 36, 43-45. * Ch. xi. 1.

132 "ISRAEL MY GLORY."
Jews had only seen a few proselytes to the synagogue,
but had seen no Holy Ghost conversions among the
Gentiles ; whilst the believing Gentiles have known all
along that this present dispensation was opened by the
conversion of thousands of Jews.
When Peter reached Jerusalem he was called to account
for fraternising with Gentiles and eating with them. He
tells the whole story with childlike simplicity, and then
makes his appeal to his believing Jewish brethren — " If
then God gave unto them (the Gentiles) the like gift as He
did also unto us (Jews), when we believed on the Lord
Jesus Christ, who was I, that I could withstand God ? and
when they heard these things, they held their peace, And
glorified God, saying, Then to the Gentiles also hath God
granted repentance unto life."1 This word also is applied
several times to believing Gentiles, which implies that they
were added to believing Jews, and with them were to be
come partakers of all spiritual blessings in Christ on
common terms. It was never the mind of the Lord that
there should be a Gentile Church to the exclusion of the
Jew. Though Peter was honoured with a special vision
from heaven which led him to offer salvation to " every one
that believeth," and to witness the first Gentile conversions,
his old Jewish prejudice survives, and he is found unequal
to his grand opportunity. He remains an Apostle to the
Jews. Paul testifies concerning Peter — "When Cephas
came to Antioch, I resisted him to the face, because he
stood condemned. For before that certain came from
James, he did eat with the Gentiles : but when they came
he drew back and separated himself, fearing them that
were of the circumcision. And the rest of the Jews dis
sembled likewise with him ; insomuch that even Barnabas
'Acts xi. 17, 18.

THE JEWS IN THE PRESENT AGE. 1 33
was carried away with their dissimulation. But when I
saw that they walked not uprightly according to the truth
of the Gospel, I said unto Cephas before them all, If thou,
being a Jew, livest as do the Gentiles, and not as do the
Jews, why compellest thou the Gentiles to live as do the
Jews ? "1 Though Paul had to reprove Peter for his weak
ness, his timidity, his inconsistency, and for the evil in
fluence of his example, he bears willing testimony to
Peter's usefulness in preaching the Gospel to the Jews, by
saying, "for he that wrought for Peter unto the apostleship
of the circumcision wrought for me also unto the Gentiles.
And when they perceived the grace that was given unto
me, James and Cephas and John, they who were reputed to
be pillars, gave to me and Barnabas the right hands of
fellowship, that we should go unto the Gentiles, and they
unto the circumcision."2
This is wonderfully instructive. Peter is honoured in
bringing the first Gentile converts to Christ, but is dis
approved for further work in that direction and remains a
Missionary to the Jews.
The regular apostles seem to have got into a groove of
thought and work which rendered them unequal to the
new departure in the missionary enterprise. Saul of
Tarsus — the religious, educated, energetic, earnest, power
ful-minded, strong-willed Jew was chosen by the Lord to
take the lead in mission work among the Gentiles, and also
to unfold the mystery of the present elective dispensation.
As a man, as a Jew, as a Christian, and as an apostle,
this Paul was perhaps the most remarkable man of any age
or nation, excepting only the Lord Jesus Himself.
Paul was honoured to receive a revelation respecting
several mysteries — as " the mystery of iniquity " ; the
'Gal. ii. 11-14. 3 Ch. ii. 8,9.

134 "ISRAEL MY GLORY."
mystery of the rapture of living saints ; the mystery of
the Church, composed of individual believing Jews and
Gentiles, as the purpose of this dispensation ; and the
mystery of the partial blindness of Israel. These last
two mysteries have been referred to in a former chapter,
so we may now pass on to remark that Paul is the chosen
leader in the new departure. With a full knowledge of
the elective character of the present dispensation, he
manifests the most devoted and self-denying zeal in the
work of evangelisation. He knows, to use a familiar
illustration, that the Jewish nation as such is shunted to
a siding until the times of the Gentiles run out, to allow
the express train to pass, stopping here and there to pick
up the Church, and then the Jewish nation will take her
place on the main line of the Divine plan, stop at all.
stations and pick up the world.
He who expects the world to be converted during this.
dispensation, and before our Lord's return, expects what
the Word of God nowhere warrants, and consequently
is doomed to disappointment and discouragement. Be
sides, as men become converted, they become part of the
Church, so that the world and the Church would become
one — the world the Church, and the Church the world.
But although the world is not to be converted in this
dispensation, it is to be evangelised. " Preach tbe Gospel
to every creature " is as binding on the Church as though
this were to effect the world's conversion. It is the plain-
duty of all true Christians to take their share in evangelis
ing the world — by personal service in the Mission field, by
prayer, or by money help ; in some cases in all three forms.
The question for the Church is — what is the best and
quickest way to evangelise the world ? Let us keep as
close as possible to the apostolic mode, in other words,
let us keep as close as possible to the directions of the

THE JEWS IN THE PRESENT AGE. 135
Lord Jesus Christ Himself whilst still here, and then
follow as closely the mind of the Holy Spirit as expressed
after the Lord's personal departure.
Simple obedience is the first condition of blessing and
success. Wait till sent. Wait till filled with power. Then
go where sent by the Master, and do as told. The Lord
said to His disciples, "Ye shall be witnesses to Me." They
were ready. The Lord said " Tarry ye in the city, until
ye be clothed with power from on high." They did so.
The Lord said witness to Me " in Jerusalem, in all Judea,
in Samaria, and unto the uttermost part of the earth. " x
We have had obedience continued, as far as Jerusalem,
all Judea, and Samaria were concerned. The blessing in
the line of obedience was wonderful. Thousands upon
thousands of Jews and Samaritans converted. Now we
have to do with " the uttermost part of the earth." We
have seen that it required a bitter persecution of the Church
to get the disciples to this part of their mission ; and even
when driven out, the Apostles remained behind : and al
though the dispersed ones " went everywhere preaching
the Word," they preached " the Word to none save only to
Jews." We have seen that a new departure was needed, and
with the new departure, a new man, a new Apostle. The
leader in the persecution that scattered the disciples was
the Lord Jesus Christ's choice as leader in this new
departure. On this apostle of the Gentiles was confer
red also the honor of solving Jewish difficulties by ex
plaining the character and purpose of this dispensation.
Elective of individuals its character, and the gathering
of the Church its purpose. It will be wise as well as
instructive to notice here an important fact. Paul knew
1 Acts i. 8.

136 "ISRAEL MY GLORY."
the character of this dispensation. He knew the conver
sion of nations as such — first Israel and then the Gentiles
— awaited the return of the Lord, and yet his zeal in
evangelising never flagged. He was perhaps the most
faithful, laborious, energetic, persevering and successful
evangelist that ever lived. We shall do well to catch his
spirit, and to watch and imitate his course of conduct.
Paul always zvent first to the Jew.
This is a simple fact. It is not a mere opinion. Notice
again the very words of the Lord to Ananias at Damascus
respecting Paul, " He is a chosen vessel unto me, to bear
My name before the Gentiles and kings, and the children
of Israel!'1 He begins preaching in Damascus. To
whom ? " Straightway in the synagogues he proclaimed
Jesus, that He is the Son of God," and that he " con
founded the Jews which dwelt at Damascus, proving that
this is the Christ."2
He leaves Damascus for Jerusalem, where he is found
'¦ preaching boldly in the name of the Lord " disputing
" against the Grecian Jews." 3 His life is in danger. The
brethren bring him down to Caesarea, and send him on
to Tarsus. Acts xi. 26, &c. Barnabas afterwards leaves
Jerusalem for Antioch, and then goes on to Tarsus seeking
Saul, finds him, brings him back to Antioch where they
remained a whole year, and were then sent to Judea with
relief for their poor brethren. Acts xi. 22-30.
Paul and Barnabas, having fulfilled their ministry, re
turned from Jerusalem to Antioch bringing John Mark
with them. " And as they ministered to the Lord and
fasted, the Holy Ghost said, separate me Barnabas and

1 Acts ix. 15. a Ch. ix. 20, 22. 3 Ch. ix. 28, 29.

THE JEWS IN THE PRESENT AGE. 137
Saul for the work whereunto I have called them. Then,
when they had fasted and prayed, and laid their hands
on them, they sent them away. So they, being sent
forth by the Holy Ghost, went down to Seleucia ; and
from thence they sailed to Cyprus. And when they were
at Salamis, they proclaimed the Word of God in the
synagogues of the Jews!'1 John Mark is with them. They
go to Paphos at the opposite end of the island of Cyprus.
Then " Paul and his company set sail from Paphos and
came to Perga in Pamphylia : and John departed from
them and returned to Jerusalem."2 Now Paul and Barna
bas pass through Perga to Antioch in the extreme north
of Pisidia. The first thing we read of them after their
arrival is that " they went into the synagogue on the
Sabbath day, and sat down. And after the reading of
the law and the prophets — the appointed portions for the
day— the rulers of the synagogue sent unto them, saying,
Brethren, if ye have any word of exhortation for the
people, say on. And Paul stood up, and beckoning with
the hand, said " 3 — here follows a most remarkable discourse
from this most remarkable man. Christ is beautifully
linked to Old Testament history and promise, and for
giveness of sins preached through faith in Him. " And as
they went out, they besought that these words might be
spoken to them the next Sabbath. Now when the syna
gogue broke up, many of the Jews and of the devout
proselytes followed Paul and Barnabas : who, speaking
to them, urged them to continue in the grace of God.
And the next Sabbath almost the whole city was gathered
together to hear the Word of God. But when the Jews
saw the multitudes, they were filled with jealousy, and
contradicted the things which were spoken by Paul, and
1 Acts xiii. 2 — 5. 2 Ch. xiii. 13. 3 Ch. xiii. 14 — 16.

138 "ISRAEL MY GLORY."
blasphemed. And Paul and Barnabas spake out boldly,
and said, It was necessary that the Word of God should
first be spoken to you. Seeing ye thrust it from you,
and judge yourselves unworthy of eternal life, lo, we turn
to the Gentiles. For so hath the Lord commanded us,
saying, I have set thee for a light of the Gentiles, that thou
shouldst be for salvation unto the uttermost part of the
earth." l These Jews stirred up a persecution against the
apostles who shook off the dust of their feet and left
them. We have quoted this passage at considerable length
because of its great importance, and because such fearful
mistakes have been made as to its meaning. Again and
again in conversation among Christians, and even in
sermons, have we heard that Paul turned from the Jews
and went to the Gentiles, inferring that he had now done
with the Jews who were abandoned for their rejection of
the Gospel and for their blasphemy. The simple truth
is that Paul and Barnabas turned only from those Jews
who contradicted and blasphemed at Antioch in Pisidia ;
and turned only to those Gentiles who were gathered
there at the Jews' synagogue. Neither the Jews nor the
Gentiles were in a representative capacity. They each
represented only themselves, just as any other blasphe
mers would in any other part of the world. Had those
blasphemers represented the Jewish people in general, of
course the apostles would have left the Jews altogether ;
but they did not, for at the next place they visited —
Iconium — "they entered together the synagogue of the
Jews, and so spake, that a great multitude both of Jews
and of Greeks believed."2 It is important to notice that
at Antioch the Apostles admitted " it was necessary that
' Acts xiii. 42, 47. 2 Ch. xiv. 1.

THE JEWS IN THE PRESENT AGE. 1 39
the Word of God should first be spoken to you!' Why
was it necessary? On two grounds. First, it was God's
order. Second, because, whilst the same Saviour, the
same salvation, and on the same terms, would do for
both, the same sermon would not. When Paul preached
to the Gentiles, he urged them to turn from dumb idols
to serve the living and true God ; but when he preached
to Jews, he showed from the Hebrew Scriptures that
Jesus is the Christ. If both Jews and Gentiles — -heathen
and Mohammedan — are to have the Gospel preached to
them to-day, it must be first to the one or the other, for
the same reasons hold good to-day as 1800 years ago.
If necessary to preach to Jews first then, and it was,
why not now ? The Gentile heathen are in the same
state now as then. The Jews are also in the same state
now as then, and they both stand in the same relation
ship to each other. Confirmatory Evidence.
The opening of the 17th chapter of the Acts should
be carefully read. There we find that " first to the Jew "
was the apostles' regular custom.
"Passing through Amphipolis and Apollonia, they" —
now Paul and Silas — " came to Thessalonica, where was
a synagogue of the Jews ; and Paul, as his custom was,
went in unto them, and for three Sabbath days reasoned
with them from the Scriptures, opening and alleging
that it behoved the Christ to suffer, and to rise again
from the dead ; and that this Jesus, whom," said he, " I
proclaim unto you, is the Christ. And some of them
were persuaded." l Paul and Silas come next to Berea,
and " enter the synagogue of the Jews." These Jews, we
1 Acts xvii. r-4.

140 "ISRAEL MY GLORY."
are told, " were more noble than those in Thessalonica,
in that they received the Word with all readiness of
mind, examining the Scriptures daily, whether these
things were so. Many of them therefore believed." 1
They were intelligent believers. They knew what they
believed, in whom they believed, and why they believed ;
and would thus be firm believers, and the more likely
to be successful preachers to others.
Paul goes on to Athens, leaving Silas and Timothy
behind at Berea. " Now while Paul waited for them at
Athens, his spirit was stirred within him, as he beheld
the city full of idols. So he reasoned in the synagogue
with the Jews."2 Paul had got his commission to preach
to the Gentiles. He had arrived at one of the finest
fields for work He had preparation for his work by
the stirring of his spirit, and still he went to the Jews.
Why ? Surely he was guided by the same Holy Ghost
who separated him and sent him. This is a sufficient
answer. But another reason is suggested in addition.
He seems to say, " I have Jewish brethren here who
believe the Old Testament Scriptures, who are waiting
for the Messiah : why should I not seek their conversion,
and leave them to evangelise the Gentiles, whilst I prose
cute my mission in other places ? "
" So he reasoned in the synagogue with the Jews."
" After these things he departed from Athens, and came
to Corinth. . . . And he reasoned in the synagogue
every sabbath, and persuaded the Jews and Greeks." 3
1 When Silas and Timothy came down from Mace
donia, Paul was constrained by the Word, testifying to
the Jews that Jesus was the Christ. And when they
opposed themselves, and blasphemed, he shook out his
'Acts xvii. 12. 8 Ch. xvii. 16, 17. 3 Ch. xviii. 1, 4.

THE JEWS IN THE PRESENT AGE. 14!
raiment, and said unto them, Your blood be upon your
own heads ; I am clean : from henceforth I will go unto
the Gentiles." * Here again many Christians have thought
and said that Paul here leaves the Jews altogether as
abandoned of God for their blasphemy.
Certainly not. He does not even turn his back on all
the Jews at Corinth, where this occurred. Follow him.
"And he departed thence, and went into the house of a
certain man named Titus Justus, one that worshipped
God, whose house joined hard to the synagogue. And
Crispus, the ruler of the synagogue, believed in the Lord
with all his house." 2 The Gentiles also got a blessing,.
for " many of the Corinthians hearing believed, and were
baptised." Paul stayed there a year and a half, for the Lord told
him in a vision that He had much people in that city.
Paul set sail for Syria, calling at Ephesus on his way.
Here he " entered into the synagogue, and reasoned with
the Jews."3 He refused, though pressed, to stay longer
at that time, but promised "if God will" to return to'
them. Aquila and Priscilla had accompanied Paul from
Corinth to Ephesus, but Paul left them at Ephesus, where
they proved to be a great help to Apollos in preaching
to the Jews till Paul's return from Syria by way of
Antioch, Galatia, and Phrygia. When Paul reached Eph
esus on his return, Apollos had already gone to Corinth,.
where he preached to the Jews with convincing power..
Paul at Ephesus again " entered into the synagogue, and
spake boldly for the space of three months, reasoning and
persuading as to the things concerning the kingdom of
God."4 Gentiles received large blessing in the observance of

1 Acts xviii. 5, 6. 2 Ch. xviii. 7, 8. 3 Ch. xviii. 19. 4 Ch. xix. 8.

142 "ISRAEL MY GLORY."
this order, " first to the Jew." " Many of the Corinthians
hearing believed, and were baptised," and the further
striking statement "that all they which dwelt in Asia
heard the Word of the Lord, both Jews and Greeks." J
Paul's influence on the worship of Diana was truly
wonderful, even allowing that Demetrius had greatly ex
aggerated that influence when he said, " Ye see and hear,
that not alone at Ephesus, but almost throughout all
Asia, this Paul hath persuaded and turned away much
people, saying that they be no gods which are made
with hands." 2
There was amazing stir and excitement. Paul's friends
begged him not to venture into the theatre. Whilst Paul
is being held back, another Jew, Alexander, was pushed
forward, and wished to speak. " But when they perceived
that he was a Jew, all with one voice, about the space of
two hours, cried out, Great is Diana of the Ephesians."3
It would seem that the idolatrous systems of the world
would tremble and fall before the preaching of Jews filled
with the Holy Ghost. These idolaters seemed shrewd
enough to infer that it was no use defending by fair
argument their worship of idols in the presence of Jews ;
their only course was to shout their religion up, and to
shout the Jews down.
Some time after this uproar and excitement at Ephesus,
Paul having visited several other places called at Miletus
on his way to Jerusalem to keep Pentecost : and from
Miletus he sent for the elders of the Church at Ephesus, to
whom he gives one of the most touching and beautiful
addresses on record, and in which he testified that he had
preached " both to Jews and to Greeks repentance toward
God, and faith toward our Lord Jesus Christ."4 This
' Acts xix. 10. 2 Ch. xix. 26. 3 Ch. xix. 34. 4 Ch. xx. 21.

THE JEWS IN THE PRESENT AGE. 143
model missionary, whose movements appear to have been
directed by the Holy Spirit, uniformly presents the Gospel
"to the Jew first" and then to the Gentile. As long as this
course was observed, both Jews and Gentiles got large
blessing. Paul reaches Jerusalem, and receives a hearty welcome
from the brethren — believing Jews. The next day he calls
on James, when " all the elders were present, salutes them,
and rehearses one by one the things which God had
wrought among the Gentiles by his ministry. And they,
when they heard it, glorified God,"1 and then bore their
testimony to the fact that among the Jews there were
myriads of believers, though still zealous for the law.
His bitter persecution in Jerusalem issues in his being
sent a prisoner to Rome. When he had been in Rome
three days, "he called together those that were the chief of
the Jews."2 They fixed a day for another visit, and then
" came to him into his lodging in great number ; to whom
he expounded the matter, testifying the kingdom of God,
and persuading them concerning Jesus, both from the law
of Moses and from the prophets, from morning till evening.
And some believed the things which were spoken, and
some disbelieved." 3
In evangelistic work we have never had other results
among the Gentiles for these eighteen hundred years —
some believing and some disbelieving. The unbelief and
blasphemy of some Jews is no more a reason for turning
from all Jews, than the unbelief and blasphemy of some
Gentiles is a reason for turning from all the Gentiles.
Paul here, at the close of the Acts, quotes Isaiah, 6th chap
ter, as fulfilled in the case of the opposing and unbelieving
Jews at Rome, which simply illustrates the partial blind-

1 Acts xxi. 19, 20. 2Ch. xxviii. 17. 3 Ch. xxviii. 23, 24.

144 " ISRAEL MY GLORY."
ness which has happened to Israel during this present dis
pensation. He then assures them that their individual
unbelief will not discredit the Gospel, but " that this salva
tion of God is sent unto the Gentiles : they will also hear."
God's order is " to the Jew first, and also to the Gentile.''
This order observed throughout this dispensation will obey
Divine precept, and follow apostolic precedent, and will,
in the best and quickest manner, gather the Church and
hasten the Lord's return.
Inferences drawn by Christians from the following Scripture
commands " Beginning at Jerusalem " and " To the Jew
first."
Some believing that the two have one and the same
meaning, and that " to the Jew first " is still in force, infer
that "beginning at Jerusalem" means going first to the
Jews with the Gospel in every land and in every age.
Others, believing also that the two have one meaning, and
that " beginning at Jerusalem " means only starting from
that city in preaching the Gospel 1800 years ago, infer that
" to the Jew first " was fulfilled and done with in apostolic
times. Both are partly right and partly wrong. " Beginning at
Jerusalem " is to be taken in its plain, literal, and obvious
meaning, as beginning in that city. This was fulfilled and
done with in the opening of this dispensation. The spirit
of the command remains as — begin where you are ; begin
at home. If " beginning at Jerusalem " were literally
in force to-day every evangelist must commence his
mission from the city Jerusalem. This is impracticable,
if not impossible. But " first to the Jew " is a principle of
order, commanded by the Holy Spirit, observed by the
apostles, even by the apostle to the Gentiles, and which
has never been cancelled or reversed.

THE JEWS IN THE PRESENT AGE. I45
Confirmed by the Epistle to the Romans.
Paul's love to his Jewish brethren was truly wonderful.
His heart's desire and prayer to God was for their sal
vation ; indeed, his love has been expressed in language
so strong that divines for ages have been perplexed with
. its meaning. " I have great sorrow and unceasing pain at
heart. For I could wish that I myself were anathema
from Christ for my brethren's sake, my kinsmen according
to the flesh."1 Paul was a patriot, no doubt ; but we can
not adequately account for these strong expressions on the
ground of patriotism. He had a deeper insight into the
Divine plan and the manner of its accomplishment than
perhaps any other man. This insight was given him by
the Holy Spirit ; why not then readily admit that his
course of conduct was an example for all evangelists during
the current dispensation, and not simply patriotic, local, or
temporary ?
The permanency of the order, "to the Jew first," is con
firmed by Romans i. 16 : — "For I am not ashamed of the
Gospel : for it is the power of God unto salvation to every
one that believeth ; to the Jew first, and also to the Greek."
And again in chapter ii. 9- 11 — "tribulation and anguish,
upon every soul of man that worketh evil, of the Jew first,
and also the Greek : but glory and honour and peace to
every man that worketh good, to the Jew first, and also
the Greek : for there is no respect of persons with God.
It seems to be a dangerous tampering with Scripture to
say that this order was temporary, and confined to apos
tolic times. The Epistle was written nearly thirty years
after the opening of the dispensation, and relates to
doctrine and practice affecting the entire dispensation, and
' Rom. ix. 2. 3.
IO

146 " ISRAEL MY GLORY."
reaching down to the Lord's return at its close for the
conversion of the Jewish nation — chap. xi. 25, 26.
Order not Pre-Eminence.
" To the Jew first " is simply a matter of order, not pre
eminence. It must be understood as perfectly harmonising
with "no difference between the Jew and the Greek," and
"no respect of persons with God." Israel is God's first
born among the family of nations, and the elder brother of
the Gentiles. God said to Moses, "Thou shalt say unto
Pharaoh, Thus saith the Lord, Israel is my son, my first
born."1 The firstborn has had greater privileges than the
Gentiles, and consequently higher responsibilities. Re
sponsibility is measured by privilege, and chastisement by
privilege abused. In the revealed purpose of God the first
born has responsibilities in the interest of his younger
brothers — the Gentiles — of which he cannot divest him
self. If the Jews fail, they get "tribulation and anguish"
first. None seem unwilling to let them have priority in
chastisement for disobedience — a priority which shall last
through the present dispensation. Why should a different
meaning and application be given to that priority in re
lation to blessing?
The chastisement first to the Jew, is not only punish
ment for privilege abused, but is intended as a warning
to Gentiles, "Be not highminded, but fear."2 The blessing
given "first to the Jew" discharges a heavy debt of justice
for past wrongs inflicted on him by unrelenting persecution
for ages, also a heavy debt of gratitude for priceless bles
sing received through him, and at the same time secures in
him when blessed, a channel and instrument for blessing
the world. 1 Exod. iv. 22. 2 Rom. xi. 20.

THE JEWS IN THE PRESENT AGE. 147
Not a Gentile Dispensation.
How commonly one hears this dispensation spoken of as
a Gentile dispensation. There is not a single passage of
Scripture to favour this designation. That the Gentiles
have kept the blessings of the Gospel to themselves for
many centuries is quite true, but that has been more to
their reproach and loss, than to their honour and blessing.
The Gospel of Christ was established in the affections of
tens of thousands of Jews before Gentiles were at all
admitted to its privileges and blessings. The Jewish wall
was broken down not that the Jews might be driven out
from Gospel blessings, but that the Gentiles might share
those blessings with Jews on common terms. The Gen
tiles were to be " fellow-heirs, fellow-members of the body,
and fellow-partakers of the promise." On this point no
thing can be clearer than the inspired statement of Paul
in Romans xi. 17. "But if some of the branches were
broken off, and thou, being a wild olive, wast grafted in
among them, and didst become partaker with them of the
root of the fatness of the olive tree; glory not over the
branches : but if thou gloriest, it is not thou that bearest
the root, but the root thee." Let us carefully notice some
points in this passage. Some of the branches broken off —
not all. Gentile wild olives grafted in among Jewish
natural branches— Jewish believers in Christ; not instead
of even the broken off branches. Though broken off for
unbelief, God says, " And they also, if they continue not in
their unbelief, shall be grafted in : for God is able to graft
them in again."1 In the mean time, during the present
dispensation, it is the clearly expressed will of God that
believing Gentiles should be partakers — not monopolisers
' Rom. xi. 23.

148 "ISRAEL MY GLORY."
partakers only — with believing Jews, of the root of the
fatness of the olive tree. Can any honest mind persuade
itself that the thought, feeling, and effort of the Christian
Church have been, or are now, in harmony with God's
mind as here expressed toward the Jew? And if not,
why not ?
Some Christians appear to think they have effectually
silenced all who would preach the Gospel to the Jew at all —
as a Jew — whether put first or last, by quoting the words,
" In Christ Jesus there is neither Jew nor Greek." We
answer, Paul preached to the Jews as Jews and to them
first ; and further, he says, " to the Jew I became a Jew
that I might gain the Jews." The Scriptures speak of
"the Jews, the Gentiles, and the Church of God." But
the Jews and Gentiles in this passage are out of Christ;
and the Church of God is in Christ. In Christ, Jews, and
Gentiles are both one, but out of Christ they are not both
one, and our preaching is to Jews out of Christ. It
therefore, is thoughtless if not foolish to quote such a
passage against preaching Christ to the Jews as Jews.
Besides, where it is said " there is neither Jew nor Greek,
there is neither bond nor free, there is neither male nor
female," it does not mean that these sexual, social, and
national distinctions are destroyed, but simply ignored.
None are saved because they are Jews or Greeks, or
because they are masters or servants, or because they are
males or females ; but because they are sinners willing to
comply with God's terms of salvation.
We might urge the priority of the Jewish claim on
Christian love and effort on the ground of the wrongs
inflicted on the Jews for ages by so-called Christians. The
cruelties and idolatries of a spurious Christianity have
hardened the hearts and intensified the prejudices of mil
lions of Jews. Their teeth have been drawn and their

THE JEWS IN THE PRESENT AGE. 1 49
eyes scooped out, by so-called Christians, to get at the
Jews' money. They have been hunted like foxes, cursed
as dogs, plundered as bees, treated by the licentious as
beasts, and banished from every Christian country under
heaven. Surely we might seek by active kindness, not
only to atone for ages of wrong-doing, but even to win
numbers of them to the faith of the Gospel. Besides,
has not God said to converted Gentiles, " For as ye in
time past were disobedient to God, but now have obtained
mercy by their disobedience, even so have these also
now been disobedient, that by the mercy shown to you
they also may now obtain mercy." 1 It is not by your
cruelty; it is not by your neglect; but by the mercy
shown to you, they also may now obtain mercy. Has the
mercy shown to us had any saving effect on our Jewish
brethren ? Cruelty has hardened, love will soften.
We might urge the priority of the Jewish claim on the
ground of gratitude for the priceless blessings we have
received through the Jews. The Bible was written and
preserved by Jews. The Saviour of the world was a
Jew. The first thousands of converts were Jews. And
the first missionaries to us Gentiles were Jews.
I was dining one day in the suburbs of the city of
York. My host said, " I have just had a call at my
business place in the city from the son of an eminent
divine." I replied, " I have heard of him, but have never
seen him. He is a sad grief to his family, having behaved
ill to his wife and left her, and has become a sort of
vagabond." " True," said my host. " Why did he call on
you ? " " To ask for help." " Did you give him anything ? "
" Yes, I gave him a sovereign." " Why so much ? " " His
excellent father has frequently been my guest, and I
1 Rom. xi. 30, 31.

150 "ISRAEL MY GLORY."
never heard him preach or pray but I was blessed under
his ministry, and was sorry to see the son of so good a
man in such a plight, so gave him a sovereign, not for
his own, but for his father's sake." A noble act, prompted
by a worthy motive !
We put in a plea for similar kindness on similar grounds
on behalf of ten or twelve millions of Abraham's seed.
Sinners they are — great sinners — but God says they are
still " beloved for the fathers' sake." l And if God can
afford to love them while still enemies to the Gospel,
surely we can love them too.
On the ground of justice for past wrongs ; on the
ground of gratitude for priceless blessings ; but above all,
from love to Him who prayed,." Father, forgive them,
they know not what they do ; " and who is now " exalted
a Prince and a Saviour, to give repentance to Israel and
forgiveness of sins " we urge " first to the Jew." Surely
the Christian's regard for divine command, and for
apostolic example should settle this matter once for all,
and the Jew in modern missions should resume the
place he occupied at the opening of this dispensation,
and with so much blessing to his own people and to the
Gentiles. In the family of nations Israel is God's firstborn. God
said to Moses, " Thou shalt say unto Pharaoh, thus saith
Jehovah, Israel is my son, my firstborn"2 According
to Deut. xxi. 15-17, in the distribution of a father's
property among his children, " a double portion " was
the right of the firstborn. Have we never known the
firstborn of a family become a sort of second husband
to a widowed mother, and a sort of second father to
his younger brothers and sisters ? Responsibility is
1 Rom. xi. 28. 2 Exod. iv. 22.

THE JEWS IN THE PRESENT AGE. IS I
measured by position and privilege, hence the principle
of the "double" in God's dealings with Israel. Israel
has been elected to position and privilege with corres
ponding responsibilities towards the whole Gentile world,
to whom he is the destined channel and instrument of
blessing. In disobedience Israel is visited with " tribu
lation and anguish " and receives at " the Lord's hand
double for all her sins. " * But on their national con
version and fulfilment of their divine mission, God
says to them " For your shame ye shall have double
. . . in their land they shall possess the double: ever
lasting joy shall be unto them. " 2
"To the Jew first," as an individual, now; "and also
to the Gentile ; " then the Jewish nation first on the
return of the Lord and the opening of the millennium ;
and then the blessing of all nations through restored
and saved Israel. This is God's revealed arrangement,
and which has never been cancelled or reversed.
Some Christians object that if the Jews as a nation are
not to be converted till the Lord's return, why trouble
about the conversion of Jews now? But the very same
objection might be urged against seeking the conversion
of Gentiles now, for the Gentiles as nations are not to be
blessed till after the Lord's return, and not till after the
restoration and conversion of Israel. It is as binding on
the Church now to preach the Gospel to the Jew for the
conversion of "the remnant according to the election of
grace," as it is binding on the Church now to preach the
Gospel to the Gentiles "to take out of them a people for
His name." An election of individuals now — Jews and
Gentiles — to form a new body — the Bride of Christ ; then
the blessing of the nations in millennial times, after the
return of the Lord.

Isaiah xl. 2. 2 Ch. lxi. 7.

152 "ISRAEL MY GLORY."
It has been asked, and not unnaturally, if this order be in
force to-day, how is it to be practically applied? Is the
Church of Christ to abandon her missionary work among
the Gentiles, and turn her attention exclusively to the
Jews? No, certainly not. That would be as unscriptural
as preaching the Gospel exclusively to the Gentiles. Let
the mind of the Church be thoroughly surrendered to
God's Word — " To the Jew first, and also to the Gentile."
We would have prayers, missionaries and contributions
increased a thousand-fold on behalf of missions to the
Gentiles, rather than diminished in the smallest degree
One should be done, and the other not left undone.
All that need be done to meet the requirements of Scrip
ture in letter and in spirit, in sending the Gospel " to the
uttermost part of the earth" is this : wherever Jews are
found in towns and cities to which missionaries are sent,
let the apostolic order be observed, " To the Jew first, and
also to the Gentile." The experiment has been made
already, and with marvellous results, in the opening of
the current dispensation. We see no reason why similar
results should not follow a return to the apostolic order.
Why was the Order "First to the Jew,"
not only reversed but cancelled altogether by the Christian
Church 1800 years ago ?
We can account for the changed attitude of the Church
toward the Jew in the following way : when Jerusalem and
the temple were destroyed in A.D. 70 by Titus, and the
Jews were driven out of their land, the Church not un
naturally, though erroneously, drew the inference that the
Jews were abandoned by God, thus mixing up spiritual
with national interests, which led to the neglect of the Jew
and then to his bitter persecution, and the result was — the

THE JEWS IN THE PRESENT AGE. 153
dark ages. If before the destruction of Jerusalem, the
apostles went always first to the Jews in Gentile lands, and
when there were comparatively few, the inducement to
observe this order since the last dispersion is much
strengthened — as much as the number of Jews is greater.

A Century of Protestant Missions.
This is the title of a pamphlet bristling with the most
startling facts, written by the Rev. James Johnston, and
published by Nisbet and Co. Amongst these facts we
have the following : that " the heathen and Mohammedan
population of the world is more by 200,000,000 than it was
one hundred years ago ; while the converts and their
families do not amount to 3,000,000." The actual increase
of population, Mr. Johnston says, "is much more than
the 200,000,000." He says further, "We rejoice in the
work accomplished by modern Christian missions, while
we mourn over the sad fact that the increase of the heathen
is numerically more than seventy times greater than that
of the converts during the century of missions." These are
appalling facts. He also states another fact equally start
ling : " That the great heathen and Mohammedan systems
of religion are not only increasing their adherents by the
ordinary birth-rate, but are yearly making far more con
verts than our Christian missions." Another statement
should be noticed with the above : " That Protestant
missions have, in a hundred years, accomplished as much
as could reasonably be expected, from the methods em
ployed, and the means placed at the disposal of the
societies conducting them."
Statement No. 1. That the rate of increase of popu
lation among the heathen and Mohammedans during the
last hundred years has been more than 200,000,000, that is,

154 "ISRAEL MY GLORY."
seventy times as many as the number of nominal Christians
made from the same peoples during the same ioo years.
Statement No. 2. In addition to the increase among the
heathen and Mohammedans by birth-rate, they are yearly
making far more converts than all Christian missions.
Statement No. 3. That as much as could reasonably
be expected has been accomplished during the last hun
dred years by Protestant missions, considering the methods
employed and the means afforded.
If these statements are true — and we cannot gainsay
them, but we rather thank the author of the pamphlet for his
array of facts, his reasons, and his inferences — if, at nearly
the end of the nineteenth century of the Christian era, we
have got no further in the evangelisation of the world than
the above statements assert, has not the time come for a
thorough re-examination of methods and. means adopted
to secure the great end contemplated ?
It is asked, have you anything to suggest ?
Let me first state a few facts.
1. The Jews are in all lands.
2. They have access to all people.
3. They are familiar with the languages, manners and
customs of all nations.
4. They have physical constitutions acclimatised to all
countries. 5. They admit, as inspired of God, three-fourths of
our Bible.
6. The remaining one-fourth— called the New Testa
ment — rests upon the foundation of the Old Testament,
and renders it a complete revelation.
7. They are waiting for a Messiah according to the
Old Testament predictions, and that Messiah can be
proved to be the Jesus of the New.

THE JEWS IN THE PRESENT AGE. 1 5 5
They have been made, by Divine grace, the most
wonderful men of God, both in Old and New Testa
ment times, the world has ever seen. We have the
same material to-day, and the same Holy Ghost power
to appropriate it. All the essential features of the Jews
— mental and physical — are the same to-day as when
Moses brought them out of Egypt.
God overruled the captivity in Babylon, which was
local and temporary, for blessing to the idolatrous nation
that took the Jews captive. A decree was issued by the
Government that not a word must be spoken against
the God of Daniel.
God has already overruled the national " fall " and the
national " casting away '' of the Jews for blessing to the
Gentiles on a large though limited scale ; are we not
encouraged by Scripture to hope for a larger blessing
to the Gentiles as the result of direct effort on the part
of the Jews in evangelising the Gentiles ? " Now if
their fall is the riches of the world, and their loss the riches
of the Gentiles ; how much more their fulness ? " And
then Paul glories in being " an Apostle of the Gentiles."
On what ground ? " If by any means I may provoke
to jealousy them that are my flesh, and may save some
of them."
Why so anxious to save some Jews ? " For if the
casting away of them is the reconciling of the world,
what shall the receiving of them be, but life from the
dead " ? x Paul gloried in preaching to Gentiles, in the
hope of exciting jealousy in the Jews, which should
result in the salvation of some who might prove instru
ments of life to spiritually dead Gentiles.

'Kom. xt. 12-15.

156 "ISRAEL MY GLORY."
Charles Wesley sings,
The world shall their reception find,
Life from the dead for all mankind.
We know this will be fully realised in millennial times,
but may we not hope for a precious instalment of blessing
even now if we work on the line of these truths ?
We cannot find words in which adequately to praise
the Lord for the noble army of missionaries and martyrs
furnished by the Church — Episcopalians, Methodists, Con-
gregationalists, Presbyterians, Baptists, and others — during
the last hundred years ; but is it not open to question
as -to whether the sacrifice of health and life was not
larger than was necessary ?
Many have fallen into an early grave under the in
fluence of an unfriendly climate. Many having spent
years in acquiring language, have returned home in
middle life, with a shattered constitution, or on account
of the broken health of the wife. We profoundly honour
the godly men and women who were willing to lay
down their lives for Christ, but we cannot praise the
Christian Church for her culpable neglect of the Jew
as a world evangeliser.
As a sample of what we may expect from converted
Jews as evangelists, take the case of the late Rev. Isidore
Lcewenthal. He was a missionary of the Free Church
of Scotland out in India. He died at 33 years of age
by the hand of the murderer. He had not only ac
quired a large library rich in biblical and Hindoo lore,
but learned the Affghan tongue ; and into the difficult
Pushtoo he translated the New Testament, and preached
daily in the bazaars of India as recreation from the
severer studies of his life. He was the first European
who preached in the Khyber Pass. He was exceedingly

THE JEWS IN THE PRESENT AGE. 157
useful to the Indian Government in the time of the
mutiny, so much so, that it was said of him, if he had
not been a missionary he might have been a statesman ;
and that in his death India had lost one of the greatest
minds that ever blest India.
Now, who was this man? Fourteen years before his
death, at the age of 18 or 19, he was a Jewish pedlar,
in the streets of New Jersey, America.
In the face of the Scriptures and facts about the Jews,
and the state and needs of the world, is it out of place
to call the attention of the entire Christian Church to
a principle of Divine authority, which though obsolete
in practice is still unrepealed — "To the Jew first, and
also to the Gentile"?
I have faithfully delivered my testimony whatever be
its destiny ; and I now affectionately and earnestly im
plore all true Christians to give thoughtful, prayerful,
unbiassed attention to the subject of Jewish evangelisation.
In the conversion of Jews we annihilate the most powerful
opposition to the Gospel that exists, and secure the ablest
auxiliaries in evangelising the Gentiles. Let us then,
for the sake of the Jews, who gave us the Gospel, and
who need it themselves ; and beyond this, for the sake
of the Gentiles, to whom the Jews have access everywhere ;
but above all, for Christ's sake, let us obey the Scrip
ture precept, and follow apostolic precedent, " To the Jew
first, and also to the Gentile." l

1 Rom- ii. to

•53

CHAPTER X.

THE MISTAKES OF MANY CHRISTIANS CONCERNING JEWS
STATED AND CORRECTED.
Prejudice is blinding. We readily assent to this in the
case of the Jew. The Jew has been, and to a large extent
is still, prejudiced against Christ and Christianity, and that
prejudice blinds. Many Christians arestill prejudiced against
the Jews and are to the same extent blinded. Hence, in
the case of the Jew, the Scriptures which relate to the
Messiahship of Jesus are misinterpreted under the blind
ness of prejudice ; and in the case of the Christian, the
Scriptures which relate to the Jew are misinterpreted
under the same blinding influence.
It is a mistake to suppose that national rejection, which is
but temporary, and which affects necessarily only temporal
interests, has imperilled individual salvation. This point
has been referred to at length in our third chapter, so needs
no more than a passing remark here. Paul, by the Holy
Ghost, says, distinctly " Did God cast off His people ? God
forbid. For I also am an Israelite, of the seed of Abraham,
of the tribe of Benjamin."1 This is confirmed by the
plain statement in Rom. x., 12-15, which has been already
noticed, that with God " there is no difference between the
jew and the Greek," &c. And further confirmed by
Rom. i., 16, where the Gospel is declared to be " the power
of God to salvation to every one that believeth, to the Jew
1 Rom. xi. 1.

MISTAKES CORRECTED. 159
first." Then if the national rejection of the Jew has not
imperilled his individual salvation, it has always been, and
is now, the imperative duty of the Christian Church to
preach to him the Gospel. Had she done so from apostolic
times, she might have witnessed apostolic results.
Further, it is a mistake to suppose that the guilt incurred
in the crucifixion of Jesus hinders Jewish conversion. How
frequently have hard thoughts been suggested, and hard
words uttered by even Christian ministers and commentators
when quoting the imprecation : " His blood be on us, and on
our children."1 Now we readily admit that judgment
came on the nation as the result of rejecting Jesus as the
Messiah ; and it must be admitted further that individual
Jews rejecting Jesus as Saviour necessarily died in their sins,
for Jesus said, " If ye believe not that I am He, ye shall die
in your sins." And Jesus further said to the " Scribes and
Pharisees, hypocrites " . . . " Fill ye up then the measure
of your fathers .... that upon you may come all the
righteous blood shed on the earth, from the blood of Abel
the righteous, unto the blood of Zachariah, son of Barachias
. . . Verily, I say unto you, all these things shall come upon
this generation." 2 Now it must be admitted from the above
passages, that the rejection and crucifixion of Jesus not
only affected the national and temporal interests of the Jews,
turning the nation out of Palestine and scattering them
among the Gentiles during " the times of the Gentiles," but
that the deliberate rejection of Jesus as Saviour affected the
spiritual and eternal interests of multitudes of individual
Jews then as the same conduct in Jews and Gentiles does
now. But when we consider that tens of thousands of
Jews of that same generation were truly converted after
the rejection and crucifixion of Jesus, we are justified in

1 Matt, xxvii. 25. 2Ch. xxiii. 29, 36.

l6o "ISRAEL MY GLORY."
maintaining that the spiritual and eternal interests of the
people as a whole were not unfavourably affected by the
people's imprecation, " His blood be on us, and on our
children." In the first place it was a wicked prayer offered by
wicked men. What does God say of such prayers ? " The
desire of the wicked shall perish." " The prayer of the
wicked is an abomination to the Lord." Admitting, how
ever, that for purposes of retribution God does permit im
precations to fall on the heads of the wicked themselves,
He does not permit the wicked to dispose of the spiritual
and eternal interests of their children. If imprecations on
others were to be answered, the Romanists would have
made short work of the whole Protestant world before now ;
and even drunkards would barter the eternal interests of
their children for the intoxicating cup.
How few care to inquire into the amount of guilt incurred
by the Jews in crucifying the Lord Jesus. They crucified
knowingly a man. They crucified knowingly an innocent
man, for our Lord could challenge the nation : " Which of
you convicteth me of sin ? " They crucified knowingly, not
only a man, an innocent man, but also a Divine Messenger,
as His works testified. But they did not crucify knowingly
"the Lord of Glory," for we are distinctly told by Paul
that " We speak God's wisdom in a mystery . . . which
none of the rulers of this world knoweth ; for had they
known it, they would not have crucified the Lord of glory."1
Peter also, addressing the Jews in Solomon's porch of the
Temple, says, "And now, brethren, I know that in
ignorance ye did it, as did also your rulers."2 Paul bears
similar testimony in his sermon to the Jews at Antioch in
Pisidia : " For they that dwell in Jerusalem, and their
'i Cor. ii. 8. "Acts iii. 17.

MISTAKES CORRECTED. l6l
rulers, because they knew Him not, nor the voices of the
prophets which are read every Sabbath, fulfilled them by
condemning Him." x It must also be remembered that our
Lord's prayer on the Cross for His crucifiers was based on
their ignorance of what they were doing : " Father, forgive
them, for they know not what they do." 2 Now this was a
definite prayer of our Blessed Lord to His Father on behalf
of His murderers, and either was answered, or it was not.
If not answered, the Father did not hear Him always ; and
our Blessed Lord on another occasion said " I know Thou
hearest me always!' If answered, then the answer neu
tralised the imprecation.
It is also interesting to inquire why our Lord uttered
aloud that prayer on the Cross. He might have wished or
willed forgiveness in silence, and the Father would have
heard Him and answered. We get a clue to the reason in
the context of the passage quoted above. Let us quote it
in full. "And I know that thou hearest me always : but
because of the multitude which standeth around I said it,
that they may believe that Thou didst send me." 3 Jesus
did not simply wish at the tomb of Lazarus, but said, or
spake aloud, that those who heard might believe Him to be
the sent of God. Will not this help us to understand why
Jesus prayed aloud on the Cross ? He knew that in the
course of a few days, under the influences of Pentecost,
their ignorance would give place to light and conviction,
and lest His crucifiers should, in despair, like Judas, hang
themselves, they were permitted to remember that in the
agony of death He prayed " Father, forgive them." They
were thus encouraged to seek forgiveness of the sin of
crucifying Jesus, and of every other sin besides ; and they
got it, for when He pardons, He abundantly pardons. The
1 Acts xiii. 27. ' Luke xxiii. 34. 3 John xi. 42.

1 62 " ISRAEL MY GLORY."
sin of crucifying Jesus was a sin, and a great sin, but it was
not the sin of the Jews, The sin of the Jews then, as now, is
the sin of the Gentile also — rejecting salvation through the
blood after the blood was shed. The rejection of salvation,
bought at infinite cost, and offered to the sinner without
money and without price, pains the heart of Christ more
than the pain of body and mind together experienced in
the crucifixion itself.
Thus we regard it as a mistake to suppose that the im
precation uttered nearly 2000 years ago has unfavourably
affected the spiritual interests of untold millions of Jews in
subsequent generations.
It is a mistake to suppose that the Divine order " to the
Jew first " has ever been annulled or reversed. "To the Jew
first " as an individual in this dispensation, and as a
nation in the millennial era, is God's plan ; and the neglect
of this order has been followed by disastrous results.
Indeed it is probable that the neglect of this Divine
order, the culpable neglect by the Church of Christ
will be the secondary cause for closing this dispensa
tion in corruption and judgment. The Church ought to
have observed this order all through this dispensation, but
has failed ; the Lord Himself will see that this arrange
ment is carried out on His return to bless the world.
It is a mistake to suppose that the veil on the Jewish
heart is judicial blindness for rejecting Jesus eighteen
hundred years ago, and that the veil must be removed in
order to render conversion possible. But how can we
reconcile the doctrine of a judicial blindness inflicted on
the Jewish nation all these centuries for crucifying Jesus,
with the fact that thousands upon thousands of Jews were
converted after the crucifixion, and it was through the
crucifixion itself that they obtained the forgiveness of
their sins ?

MISTAKES CORRECTED. 1 63
What have the Jews done as a people since apostolic
times to render their conversion less practicable now than
then ? If they could be, and were, converted by thousands
then, why not now ? God says, " There is no distinction
between Jew and Greek: for the same Lord is Lord of all,
and is rich unto all that call upon Him : for, whosoever
shall call upon the name of the Lord shall be saved."1
God says with Him there is no difference between Jew and
Gentile — He is as able and willing to save the one as the
other. Can the Christian Church say that she has made
no difference in her prayerful and practical efforts ? The
responsibility of the results of that difference lies heavily
on the Church of Christ to-day.
The Jewish nation, it may willingly be admitted, is under
God's, ban, or the people would not be out of Palestine, but
would be at home in their own land. But national ban
affects only temporal interests. The spiritual interests of
the individual Jew have not been affected necessarily
by the national rejection and dispersion. As to their
spiritual interests as individuals, Paul says, " God hath not
cast away his people, . . . for I also am an Israelite."
There is no vail, affecting spiritual interests, spread over
the Jewish people in all ages on account of the conduct
of their forefathers eighteen centuries ago.
If there were such a vail, the death of Christ would, in
their case at least, work more for destruction than make for
salvation, and would illustrate the doctrine of unconditional
reprobation on a fearful scale.
Nevertheless the Scripture speaks of vails. How are
they explained ?
There are four vails on the mind of the Jew, but none
that interferes at all with the doctrine of perfect equality
'Rom., x. 12, 13.

164 "ISRAEL MY GLORY."
between Jew and Gentile under the present dispensation,
as expressed in Rom. x. 12, "There is no difference
between the Jew and the Greek." Vail I, is ignorance;
2, prejudice; 3, that which has obscured and still obscures
the typical character of the Levitical economy ; and 4,
that which is the consequence of unbelief.
1st, Ignorance. Romans x. 3 speaks Of the Jews as
"being ignorant of God's righteousness, and seeking to
establish their own." How is this vail to be removed?
Impart correct information on any matter of' which any
people are ignorant, and the vail is at once removed ; in
other words, " preach the Gospel to every creature," and in
exact proportion as this is done the vail of ignorance is re
moved. Are not the Gentiles under a Similar Vail ?
See Ephesians iv., where Paul speaks of Gentiles. walking
" in the vanity of their mind, being darkened in their un
derstanding, alienated from the life of God because of the
ignorance that is in them ; " and then speaks of such Gen
tiles as "past feeling," and as working "all uncleanness with
greediness." Surely if there be a difference at all between
Jew and Gentile it is not against the Jew,, as far as the
vail of ignorance is concerned.
2nd, Prejudice. The carnal mind is enmity against God
in the. case of both Jew and Gentile. But some say the
Jews are more prejudiced against the Gospel than are the
Gentiles. Are not the heathen, the Mohammedans, and
even nominal Christians — as Roman and Greek Catholics
— prejudiced against the simple and, pure Gospel ? Even
granting that some Jews are more prejudiced against the
Gospel than are some .Gentiles, is there not an adequate
cause in the cruelties and idolatries of a spurious Chris-

MISTAKES CORRECTED. 1 65
tianity ? The Jews are not prejudiced against religion
in general, but only against Christ and Christianity in
particular. They have power equal to any other people
to appreciate that which is sublime in morals and lovely in
human character. Why then have they been so bitter
against the New Testament and against the Lord Jesus
Christ? We reply that nominal Christendom is largely
responsible for Jewish prejudice against Christ and Chris
tians. How is this vail to be removed ? The 1st, ignor
ance — is to be removed by " preaching the Gospel," the
2nd, prejudice — by preaching the Gospel in the spirit of the
Gospel. " That through your mercy they also may obtain
mercy," not through your cruelty or even neglect.
Third vail — that which has obscured, and still obscures
the typical character of the Levitical economy. But this
never hindered conversion and does not now hinder. See
2 Cor. iii. 12-16 for a reference to this vail. " Having
therefore such a hope, we use great boldness of speech, and
are not as Moses, who put a vail upon his face, that the
children of Israel should not look steadfastly on the end of
that which was passing away ; but their minds were har
dened : for until this very day at the reading of the old
covenant the same vail remaineth unlifted ; which vail is
done away in Christ. But unto this day, whensoever
Moses is read, a vail lieth upon their heart. But when
soever it shall turn to the Lord, the vail is taken away."
Apart from the nature of the vail altogether, we have two
points here very important and very clear, First, whatever
may be the nature of the vail, it was not inflicted on the
Jews for rejecting the Lord Jesus Christ, for this vail was
on them in the days of Moses — hundreds of years before
Jesus was born. The second point is of equal importance.
It is to be taken away after conversion not before — " when
soever it-v-the heart — shall turn to the Lord, the vail is

166 " ISRAEL MY GLORY."
taken away," not — when the vail is taken away the heart
shall turn to the Lord. How many Christians have prayed,
and still pray — when they pray for Jews at all — Lord take
the vail away that the Jews may turn to the Lord. If this
vail was on the Jews in the days of Moses, remained on
them till Paul's day, and rests on them in this our day,
what was the nature of the vail ? Look steadily at the
Scripture and all will be clear. See Exod. xxxiv. 29-35.
" And it came to pass, when Moses came down from mount
Sinai with the two tables of testimony in Moses' hand,
when he came down from the mount, that Moses knew not
that the skin of his face shone ; and they were afraid to
come nigh him. And Moses called unto them : and Aaron
and the rulers of the congregation returned unto him : and
Moses spake to them. And afterward all the children of
Israel came nigh : and he gave them in commandment all
that the Lord had spoken with him in mount Sinai. And
when Moses had done speaking with them, he put a vail on
his face. But when Moses went in before the Lord to
speak with him, he took the vail off, until he came out ;
and he came out, and spake unto the children of Israel that
which he was commanded ; and the children of Israel saw
the face of Moses, that the skin of Moses' face shone : and
Moses put the vail upon his face again, until he went in to
speak with him."
Is it not a common view respecting this vail that it was
something Moses put over his face, to hide or modify the
brightness as being too dazzling to gaze upon ? This is a
profound mistake, and consequently, where held, the mean
ing of the vail has been lost. On the first appearance of
Moses, Aaron, the rulers, and the people seem to have
started back in fear, for we learn that when Moses called
to them, they " returned unto him" — first " Aaron and all
the rulers," then " all the children of Israel ; " and Moses

MISTAKES CORRECTED. 1 67
told them everything God had said to him before the vail is
mentioned at all. " And when " — not " and till" as in the
A.V. — " Moses had done speaking with them, he put a vail
on his face." So we see that the vail was on his face
neither when Moses spake to God nor when he spake to
the people. What then was the Nature and Use of the Vail ?
Now let us look again into the 3rd chapter of 2 Corin
thians, and we shall get light. Paul here spoke of ministers
of the Gospel as " ministers of a new covenant ; not of the
letter, but of the spirit : for the letter killeth, but the spirit
giveth life." The law kills for breaking it — " the soul that
sinneth it shall die," and " sin is the transgression of law."
But under this dispensation of the Spirit the law-breaker
gets life. And then the apostle continues, " But if the
ministration of death, written and engraven on stones,
came with glory, so that the children of Israel could not
look steadfastly upon the face of Moses for the glory of
his face ; which glory was passing away : how shall not
rather the ministration of the Spirit be with glory ? For if
the ministration of condemnation is . glory, much rather
doth the ministration of righteousness exceed in glory.
For, verily, that which hath been made glorious hath not
been made glorious in this respect, by reason of the glory
that surpasseth. For if that which passeth away was with
glory, much more that which remaineth is in glory."
This whole paragraph is before us : let us look at it
carefully. The glory on Moses' face was external and
temporary. The glory of God in the face of Jesus Christ
shines out from an indwelling Deity, and is thus internal
and abiding. Here we have " glory that surpasseth." The
glory of Moses' face being external, illustrated, if it did not
typify, the dispensation of externals then being inaugur-

1 68 "ISRAEL MY GLORY."
ated. The temporary nature of the glory — " which glory
was passing away " — illustrated or typified the temporary
character of the Levitical economy. What then was the
object and teaching of the vail ? The vail was to hide the
departing glory, and thus conceal the temporary character
and typical nature of the Mosaic economy. This vail is
done away in Christ ; when the heart of the Jew turns to
the Lord, the vail is taken away. As far as this vail is
concerned, the Christian Church would be more scripturally
employed in using Gospel means, in prayerful dependence
on the Holy Spirit, in turning the Jewish heart to the
Lord, than even in praying, " Lord, take the vail away,
that the Jew may turn to the Lord." We may scripturally
seek the conversion of any Jew while this vail is still on his
heart, for it is to be taken away after conversion, not neces
sarily before.
Fourth vail — that which is the consequence of personal
unbelief. Unbelief is the cause of this blindness — " because
of unbelief they were broken off." No man can be guilty
of unbelief until he has had an opportunity of believing.
A man may be in the dark for want of light, whilst another
may be blinded with light. Many of the heathen are in the
dark for want of light, whilst many in Christendom are
blinded with light. No Jew is exposed to judicial blind
ness for rejecting the Gospel until he has had an oppor
tunity of accepting the Gospel. All Jews have not had such
opportunity, and those who have had such opportunity have
not all rejected the Gospel ; some have always " believed the
things which were spoken " — the result of Paul's preaching
to the Jews at Rome, and which has been the result of
Gospel preaching to the Jews ever since. Is there no such
vail on the Gentiles? In the 4th chapter of the Epistle
to the Ephesians, Paul refers not only to the vail of ignor
ance on Gentiles, but also speaks of the " blindness of their

MISTAKES CORRECTED. 1 69
heart " (A.V.) ; " hardening " is the word in the R.V. The
Lord permits the god of this world to blind the minds of
them that believe not. God threatens to send strong delu
sion, to the believing of a lie, on those who obey not the
truth, but have pleasure in unrighteousness. It is of Gen
tiles that God says in Romans i. " because that, knowing
God, they glorified him not as God ; . . . their senseless
heart was darkened. . . . Wherefore God gave them
up in the lusts of their hearts unto uncleanness ; . . .
for this cause God gave them up unto vile passions. . . .
And even as they refused to have God in their knowledge,
God gave them up unto a reprobate mind." Surely the
blindness inflicted on unbelieving Gentiles is couched in
terms as strong as those in which blindness inflicted on
unbelieving Jews are expressed. There is certainly no
difference in favour of the Gentile. The blindness of the
Jew at worst is only partial — " blindness in part is hap
pened to Israel." There is hope, bright hope, for even the
broken-pff branches — " And they also, if they continue not
in their unbelief, shall be grafted in : for God is able to
graft them in again." There is nothing in any of these
four vails to hinder Jewish conversion, which does not
equally discourage Gentile conversion. Indeed, " there is
no difference ; " since then the individual Jew is as eligible
for conversion as is the individual Gentile, why should not
the Church of Christ regard him as such, and place him, in
her evangelistic effort, in the position he occupied eighteen
hundred years ago ?
The vail of ignorance is to be removed by the simple
preaching of the Gospel.
The vail of prejudice is to be removed by preaching
the Gospel in the spirit of the Gospel — "that through
your mercy" — not cruelty, not neglect — " they also may
obtain mercy."

170 "ISRAEL MY GLORY."
The vail that obscured, and still obscures, the typical
character of the Levitical economy, never hindered con
version, for the vail is to be removed after the heart
has turned to the Lord.
The vail that is the consequence of individual unbelief
is less hopeful, but not hopeless, for if they abide not
in unbelief they "shall be grafted in, for God is able to
graft them in again ; " and the same vail for the same
cause is inflicted on Gentiles. If the Jews are properly
treated there is no difficulty in the way of Jewish con
version that is not equalled by difficulties in the way of
Gentile conversion. Indeed the scriptures rather encour
age the doctrine that Jews are, humanly speaking, less
difficult to convert than Gentiles. Addressing the Gen
tiles, Paul says, " For if thou wast cut out of that which is
by nature a wild olive tree, and wast grafted contrary
to nature into a good olive tree : how much more shall
these, which are the natural branches, be grafted into
their own olive tree ?"1
Wrong thoughts about the Jews have produced unkind
and unchristian feelings towards the Jews ; and wrong
thoughts and wrong feelings have produced wrong con
duct. It is a mistake to use the expression " Gentile Church "
as characterising the Church of this dispensation. This
may appear to some a matter of trifling importance, but
it suggests unscriptural and dangerous inferences. It leads
Christians to infer that this is a purely Gentile dispensation,
so that without any culpable neglect of duty they may
leave the Jews alone until the times of the Gentiles
close and the Gentile Church, so-called, is complete. Now
there has been a Jewish Church without Gentiles, but
J Rom. xi. 24.

MISTAKES CORRECTED. 171
never a Gentile Church without Jews. In the opening
of this dispensation Jews were converted by thousands
before any Gentiles as such were admitted to a share
in the blessings of the Gospel. True, in the gathering of
the Jews from all parts of the world at Pentecost, among
the strangers from Rome there were " Jews and proselytes!'
These proselytes, though of Gentile origin, were religiously
Jews. When Peter preached the Gospel to the Gentiles
he testified " that on the Gentiles also was poured out
the gift of the Holy Ghost."1 A little further on vve
read that " the Apostles and the brethren that were in
Judea heard that the Gentiles also had received the
Word of God." 2 Further on we read that they " glori
fied God, saying, Then to the Gentiles also hath God
granted repentance unto life." 3 Paul also speaks of
Gentile converts under this dispensation as " fellow-heirs,
and fellow-members of the body, and fellow-partakers of
His promise in Christ Jesus through the Gospel." 4 And
again, as grafted in among Jewish believers, and as be
coming "a partaker with them of the root of the fatness
of the olive tree." 5 Gentiles were admitted into the
Jewish Christian Church only to share on common terms
the blessing of a common salvation : and the " also to
the Gentile" is as truly the revealed mind of God as
is " to the Jew first."

'Acts x. 45. 2 Ch. xi. 1. 3 Ch. xi. 18. 4 Eph. iii. 6. 5Rom. xi. 17

172

CHAPTER XI.

.SOME CHIEF MISTAKES OF THE JEWS CONCERNING THE
MESSIAH — STATED AND CORRECTED.
We earnestly desire to render service to our fellow
Christians, as the Lord may enable us, not only to a
simple and clear view of the Divine purpose in Israel ; the
place of the Jew in the present dispensation ; and by cor
recting mistakes some Christians make respecting the
Jews ; but also by encouraging all Christians to take some
part in the evangelisation of the Jews. Many Christians
are both able and willing to aid Gospel work amongst the
Jews by prayer and by money gifts, for which we are truly
grateful to God and to them. But many Christians might
give most valuable aid, and get an additional blessing, by
personal effort in the work of Jewish conversion. Many
Christians we know have been deterred from speaking to
Jews because they have such a limited acquaintance with
those parts of Old Testament Scripture which answer
Jewish objections and solve Jewish difficulties.
The modern Jew, under the influence of Rabbinism, has
fallen into the mistake that Jehovah is an absolute unity,
when his Old Testament Scriptures teach a Trinity in
Unity. He has fallen into the mistake that God has no Son,
when his Scriptures teach that God has a Son. He has
fallen into the mistake that the Messiah cannot be Deity
incarnate, though his Scriptures teach this doctrine.

JEWS' MISTAKES CORRECTED. I7J
He has fallen into the mistake that the Messiah cannot
be both Divine and human, though his Scriptures set Him
forth as such.
He has fallen into the mistake that because Jesus was
not Joseph's natural child therefore he was not David's son.
He has fallen into the mistake that simply eating un
leavened bread is keeping the Passover. He has fallen
into the fatal mistake that almsgiving, prayers, and fasting
have taken the place of sacrifices, and that atoning blood is
not now necessary as a basis of forgiveness of sins.
Instead of correcting these mistakes by simply quoting
and expounding the passages of Scripture which bear
directly upon them, we propose to correct these mistakes
in the form of conversations with Jews, which we trust will
make the truth more realistic and impressive. The points
discussed here are also thrown into tract form for distribu
tion amongst the Jews. l Our Christian readers, who may
not know Hebrew, need not be afraid of the quotations in
that tongue, for they are all translated, but it is desirable to
let the Jewish reader see his Scriptures in the original.
The first point we take is the Tri-Unity of God.
Tri-Unity.

^oty vfta mm
Jehovah, God of Israel.
Jew. We Jews believe in God, one God, one only. All'
true Jews say ~\T\a mm MTlbti mm ^nty» J/Dtt> Hear, Q
Israel, the Lord our God, the Lord is One.
You will never get a Jew to believe in more Gods than
one. Never.

1 Tracts for Jews, Nos. I to 7, eight pages ; id. each, 9d. per dozen,,
or 4s. per hundred. To be had at 6o, Newington Green, N.

174 " ISRAEL MY GLORY."
Christian. We Christians believe in one God, and one
only ; and if the Jews think that we believe in more than
one, they are mistaken.
Jew. But I have been told that the Christians believe
in three Gods — the Father, the Son, and the Holy Spirit.
Christian. True, the Christians believe in Father, Son,
and Spirit, but only in one God — a Trinity in Unity.
Jew. Where do the Christians get their doctrine of a
Trinity from? They profess to believe as inspired our
"pn Tanach, but they will never find the Trinity taught
there. Christian. We so thoroughly believe your Old Testa
ment Scriptures inspired of God, that if we could not find
the Trinity taught there we would not and dare not believe
•it ourselves. Would you believe the doctrine if found
plainly taught in your Tanach?
Jew. Yes, certainly. Show it me there and I will
•believe. Christian. We can get no true knowledge of God apart
from what he is pleased to tell us. God has spoken in the
•Old Testament. This all true Jews and Christians de
voutly believe ; so we must neither of us indulge in our
fancies, but must both submit to the Word of God, and in
a childlike spirit ask, " What saith the Scripture ? "
Jew. That, I admit, is quite fair and proper ; we can
not find out God except by searching the Holy Scriptures
— Let us begin.
Christian. You know, to begin with, that DVT^N Elohim,
is in the plural ; the same as D'QIO Cherubim, and D'SHty
Seraphim, and that this Elohim says in Genesis i. 26,
" Let Us make man in Our image, according to Our
likeness." And yet the passage does not say "And they
said," but "And He said, let Us make man," that is, it
is "iDtf11! in the singular. So you see we have the singular

JEWS' MISTAKES CORRECTED. 175
and the plural both applied to God in the account of the
creation of man.
Then again in Gen. xi. 7, when, after the flood, the
people set about building a city and a tower, mm "ID^l
"Jehovah said" (said is again in the singular) . . .
" Let Us go down, and let Us confound " i"6l31 m~l3.
Here we find the singular and the plural mixed again,
when the word for God is not Elohim but Jehovah.
Jew. Well, this seems strange, but also true, whatever
we make of it. But does this prove a Trinity ? We think
not. We Jews have always thought that the plural in
these passages means nothing more than dignity or excel
lence. Do you mean to say these passages teach the
doctrine of a Trinity in Unity ?
Christian. They plainly teach a plurality in Unity. But
as two make a plural, we own we cannot get a Trinity out
of a simple plural ; so we must go to other passages to find
a Trinity. Jew. Well, that seems fair. We Jews surely want
nothing less and nothing more than what the Scriptures
teach. God's Word taken in its plain and obvious sense
should settle everything between Jew and Christian. Give
me one clear passage in proof of the Trinity, such as any
poor uneducated man can understand.
Christian. Turn then at once to Isaiah Ixiii. 8-10 VH
JWIDb Wrb " He (Jehovah) was to them (Israel) a Saviour.
This the Jew will admit at once — that Jehovah was Israel's
Saviour. This the Christian as firmly believes. Jehovah
is the source of salvation for all sinners, Jews and Gentiles.
Now let us go on to the next clause in verse 9.
pJTWr V02 -\xbm IX ab Drra-bl— " In all their adversity
He was no adversary, and the Angel of His Presence (face)
saved them." Now this IMS fK^D— Angel of His face, is
an uncreated Angel, receiving throughout Old Testament

176 "ISRAEL MY GLORY."
Scripture the titles and honours which belong to Jehovah
alone, as in the history of Hagar, Abraham, Jacob, Moses,
Joshua, Gideon, and Manoah, as also in the prophecies of
Zechariah. Just take one instance out of many. See Gen.
xxxi. 11, 13, the QTlban "f^D— the Angel of God — said,
Jacob, and Jacob said, " Here am I." Then the Angel
said, ba-rt>2 ban Via—" I am the God of Bethel." Now
the Jews themselves call this Angel "Malach Adonai" —
the Angel of Jehovah. But He is not only the Angel of
Jehovah, but Jehovah Himself, for He says Himself, " I
am the God of Bethel," and surely that was none other
than Jehovah.
Now what do we learn so far ? Why, plainly this, that
Jehovah is the source of salvation, but that salvation some
how or other flows through, or is ministered by, the Angel
of Jehovah's Face, and Who says of Himself " I am the
God of Bethel." This is not man's fancy but God's plain
Word. We have so far got two persons in the Godhead.
Now let us see if we can find a third person, making a
Trinity. Just look carefully at verse 10 of this same 63rd chapter
of Isaiah IttHp mmm ll^yi T)D n»m " But they rebelled
and grieved His Holy Spirit." The old authorised version
says "vexed," the revised version says "grieved," the mean
ing is substantially the same.
Jew. Yes ; we believe in the spirit of God, but only as
an influence — not as a Person.
Christian. So do some professing Christians. We have
nothing, however, to say as to what some Christians and
some Jews believe, but we have to do with what the Old
Testament teaches. What is an influence? Light is an
influence. Heat is an influence. We can quench light
and we can quench heat ; but we can neither vex nor
igrieve either light or heat. We can vex and grieve only a

JEWS' MISTAKES CORRECTED. 177
Person. So, then, as the Jews vexed and grieved the Holy
Spirit, so that He turned to be their enemy, and Himself
fought against them, the Holy Spirit is a Person and is
God. Don't you see, my friend, that if you deny the per
sonality of the Holy Spirit you deny the personality of
God Himself, for God is Spirit? And don't you also
see how Isaiah xlviii. 1 6 beautifully and clearly confirms
this ? Look at it carefully and without prejudice:
irrm Mr6ty mm \n» rWI " And now the Lord Jehovah
hath sent me (the Messiah) and His Spirit ; " or, " The
Lord Jehovah and His Spirit hath sent Me." Here you
have the personality of the Spirit, and the doctrine of the
Trinity confirmed.
Jew. Certainly, the Christians have more to say for
themselves than I had ever dreamt of. I can't deny my
own Scriptures, and they certainly seem to teach a Trinity.
How is it, then, that our people generally, but specially out
Rabbis, don't believe this doctrine?
Christian. They believed this doctrine in ancient times,
to which ancient Jewish literature (including the Talmud)
bears ample testimony. Even the letter V, shin, the initial
letter of the word " Shaddai " (Almighty), was formerly
taken by Jews to represent the manner of the Divine
existence — three in one, a Trinity — with its three perpen
dicular strokes, and one horizontal uniting the three.
Then the blessing pronounced by the High Priest in the
6th chapter of Numbers is substantially the same as the
New Testament benediction, "Jehovah bless thee, and
keep thee," as the Father and source of all blessing ; then,
" Jehovah make His face to shine upon thee, and be
gracious unto thee." This answers to " the grace of our
Lord Jesus Christ,"- for, while the law was given by Moses,
grace and truth came by Jesus Christ, and the glory of
God is seen in the face of Jesus Christ ; then we have the
12

178 " ISRAEL MY GLORY."
Holy Spirit's blessing, "Jehovah lift up His countenance
upon thee, and give thee peace." This answers to " peace
and joy in the Holy Ghost."
Jew. But if our forefathers believed this doctrine, and
our people now reject it, what has caused. the change?
Christian. In the middle ages the old doctrine was
rejected as coming from a corrupt and persecuting Chris
tianity, and the great Moses Maimonides, who wrote the
thirteen articles of the Jewish faith, gave an absolute sense
to the unity of the Godhead which before had been under
stood in a compound sense — that is, a Trinity in Unity.
So now, when the Jew says, "Shema Yisrael Adonai
Elohenu Adonai echad," " Hear, O Israel, the Lord our
God, the Lord is one," he thinks of echad (one) as an
absolute, and not . as a compound unity ; whereas "FTP
yacheed, represents an absolute, but yacheed, which occurs
about twelve times in the Old Testament, is never once
used to express the unity of God. It is used three times
in the xxii. chapter of Genesis, respecting Isaac, in verses
2, 12, and 16, "Thy son, thine only son." It is used also
of Jephthah's daughter, Judges xi. 34, " She was his only
child." In Psalm xxii. 20, and xxxv. 17, it is translated
"darling;" in Psalm xxv. 16, by the word "desolate ;"
and in Psalm Ixviii. 6, by the word "solitary." In Proverbs
iv. 3 it is rendered " only beloved," in the expression " tender
and only beloved ; " and in Jeremiah vi. 26, Amos viii. 10,
and Zechariah xii. ic, it is translated " only sou," literally,
an only one.
Now, it is very remarkable that this one Hebrew word,
which expresses absolute unity, should not have been used
even once to express the unity of the Godhead. We fairly
infer that the Godhead is a compound unity, and not an
absolute. Jew. What, then, are we to understand by the Echad
(one) ?

JEWS' MISTAKES CORRECTED. 1 79
Christian. ~\na Echad (one), is associated with the root
im Yachad (to unite), and represents a compound unity.
It occurs in Old Testament Scripture several hundreds of
times. It is used in Numbers xiii. 23, " a branch with one
cluster of grapes," many grapes in one cluster, a compound
unity. In Judges xx. 1, 8, 11, we find that " all the chil
dren of Israel went out, and the congregation was assem
bled as one man ;" again, " And all the people arose as one
man ; " and again, " All the men of Israel were gathered
against the city, knit together as one man." Surely. these
expressions represent a compound unity.
This meaning of echad is further confirmed by evening
and morning being called ma DP yom echad (day one),
Genesis i. 5. Again, " Therefore shall a man leave his
father and his mother, and shall cleave unto his wife, and
they shall be one flesh," ma ")£>! basar echad, Genesis
ii. 24 And again, the two sticks in Ezekiel xxxvii. 16-19
shall become "HIN yy aitz echad (one stick). See particu
larly verse 17, "And join .them one to another (literally
to one) into one stick, and they shall become one in thy
hand," "]T2 Winab PiTI literally, they shall become ones
(a plural unity) in thy hand. You see that D'HTIK echadim
is echad in the plural, the same as Elohim, and both alike
represent a compound unity — one a Dual in Unity, and
the other a Trinity in Unity.
Now then, as echad plainly represents a compound, and
not an absolute unity, the words, " Hear, O Israel, the Lord
our God, the Lord is one," teach not only a compound
unity in the Godhead, but also a Trinity in Unity ; for the
name of God is mentioned three times in the passage, as
Jehovah, Elohenu, and Jehovah, and then the word echad,
uniting the three in one ; thus we have a Trinity in Unity
Modern Rabbinism differs essentially from ancient Mosa-
ism. Ancient Mosaism and New Testament Christianity

l8o "ISRAEL MY GLORY."
are essentially the same religion. The true Jew is the
Jewish believer in, and follower of, the Lord Jesus Christ.
Our second point is designated —
Sonship.

U2-Dt£rnD
" What is the Name of His Son?"
Jew. The Christians say they believe in Jesus as the
Son of God. They must abandon this doctrine before
they can expect the Jews to become Christians. We Jews
do not and cannot believe that God ever had a Son.
Christian. Don't be quite so positive : what Jews have
believed the Jews can believe. Jews have believed that
God has a Son, that Jesus is that Son, and multitudes of
Gentiles have received the doctrine on the testimony of
believing Jews.
Jew. Have any of our people ever believed that God,
the God of Israel, has a son ? If they have, please tell me
who, and when, and where.
Christian. We got the information from Palestine, that
a Jewish virgin of the house of David was told by the
Angel Gabriel that she would be the mother of a child by
the power of the Holy Ghost, that His name was to be
Jesus, and that He was to be called "the Son of God." In
the 4th chapter of Matthew's Gospel, when Jesus was
tempted, the Devil said, " If thou be the Son of God ; "
suggesting by the " if " that Jesus claimed to be such.
Then in the 14th chapter of Matthew it is stated that some
Jewish fishermen, among whom was Peter, after they had
seen Jesus walking on the Sea of Galilee, " worshipped
Him, saying, ' Of a truth, Thou art the Son of God.' "
Then, again, before His crucifixion, during the mock trial,
the High Priest said unto Him, " I adjure thee by the

JEWS' MISTAKES CORRECTED. l8l
Living God, that Thou tell us whether Thou be the Christ,
the Son of God. Jesus saith unto him, Thou hast said." It
is so. x Then again, when Jesus was hanging on the Cross,
the chief priests and elders, even while mocking Him,
bore testimony that " He said, I am the Son of God;"2
and when he expired, and the vail of the temple was
rent from the top to the bottom, not from the bottom
to the top — it was rent from heaven ; and the earth did
quake, and the rocks were rent, and the tombs were
opened, and many bodies of the saints that had fallen
asleep were raised, . . . then the centurion and they
that were with him watching Jesus, when they saw
the earthquake, and the things that were done, feared
exceedingly, saying, "Truly this was the Son of God."3
Then again when Saul of Tarsus, a Jew possessed of a
powerful mind, and deep learning, and was also very
religious, when he became converted, " straightway in the
synagogues he proclaimed Jesus that He is the Son of
God." " And confounded the Jews which dwelt at
Damascus, proving that this is the Messiah."
Now Matthew was a Jew, Peter was a Jew, Paul was a
Jew, and thousands of other Jews have believed that God
has a Son and Jesus is that Son. So you see it is not
impossible for a Jew to believe that God has a Son.
Jew. Granted the historical truth of the New Testa
ment. Granted that the New Testament teaches that
God has a Son, and that Jesus is that Son, and also that
thousands of our people believed in Jesus as the Messiah
and Son of God, still we Jews are not bound by the New
Testament ; we believe only what is taught in our Tanach
(O.T.), and no such doctrine as Son of God is to be found
there. 1 Matt. xxvi. 63. 2 Ch. xxvii. 43. 3 Ch. xxvii. 54.

I'82 " ISRAEL MY GLORY."
Christian. Then you Jews would believe this doctrine
if found as plainly taught in the Old Testament, as in the
New, would you ?
Jew.. Certainly. We stand by our own Hebrew Scrip
tures—Moses, Prophets and Psalms, and will believe any
thing fairly proved from our sacred writings. But you will
not find this doctrine there.
Christian. Wait a little. Let us see. Look carefully
at Psalm lxxii. The first verse says, " Give the King Thy
judgments, O God, and Thy righteousness ~p& )2? unto
the King's Son." The 8th verse says of this same Son
" He shall have dominion also from sea to sea, and from
the river unto the ends of the earth." i rth verse, "Yea, all
kings shall fall down before Him, all nations shall serve
Him." 15, "They shall bless Him all the day long." 17,
" His Name shall endure for ever, His Name shall be con
tinued (yy yinneen, shall be as a Son to continue for ever
His Father's Name) as long as the sun, and men shall be
blessed in Him, all nations shall call Him happy." These
expressions do not fit, and cannot be made to fit Solomon.
A greater than Solomon is here. Try each sentence on
Solomon, and you will find the clothing much too large ;
try them on Jesus, and you will find an exact fit.
Jew. I admit the phraseology is very remarkable and
the difficulty of applying it to Solomon, yet it nowhere in
the Psalm says distinctly, that is, in so many words, that
the Person spoken of is the " Son of God."
Christian. Granted. But the Person spoken of is a
King's Son, and Jehovah is King; and the description
given does not fit any mere earthly king or king's son.
Let us look further. Turn to the 2nd Psalm. Here both
Jews and Christians regard this Psalm as Messianic, for
the Messiah is mentioned by name in the 2nd verse,
" lrWD-^l mm-!?V" "against Jehovah, and against His

JEWS' MISTAKES CORRECTED. 1 83
Messiah." In the 6th verse Jehovah calls Him " My
King;" and in the 7th verse the Messiah says, "Jehovah
hath said unto Me, ni°\a "02 My Son Thou art ;" and in
the last verse, referring to the same Person, we have the
exhortation " Kiss the Son, lest He be angry, and ye
perish. . . . Blessed are all they that put their trust
in Him." Here we have the doctrine of Son of God
plainly taught — that the Son of God is also the Messiah,
and also a Divine Person, for a blessing is pronounced
on all who trust in Him, while a curse is denounced on
all who trust in a mere man. See Jeremiah xvii. 6, 7,
" Cursed is the man that trusteth in man." '' Blessed is
the man that trusteth in Jehovah."
Now let us turn to . Proverbs xxx. 4. Here we have
something well deserving the closest attention. " Who
hath ascended up into heaven, and descended ? Who
hath gathered the wind in His fists ? Who hath bound
the waters in His garment? Who hath established all
the ends of the earth ?. pin 'O "OlTDttrnDI WT7D What
is His name, and what is His Son's name, if thou knowest?"
In answer to the question, " What is His name ? " the Jew
will at once reply, " The Lord God of Israel." The Chris
tian will give the same answer. Why should not the Jew
be able to answer as promptly the next question, " What
is the name of His Son ? "
Jew. This is certainly a very remarkable verse. The
Christians have more to say for themselves than most Jews
think. The Old Testament Scriptures seem to favour the
doctrine of a Son of God almost as much as the New. But
angels and good people in the Scriptures are called " sons
of God." Must the Son of God be necessarily Divine ?
Christian. So far as the term " Son of God" is con
cerned, we readily admit that it may be applied to an
angel or to a mere man ; but the Son of God spoken of in

1 84 "ISRAEL MY GLORY."
the Old Testament Scriptures cannot be a mere man or an
angel if the Scriptures are to be fulfilled, and God's Word
cannot be broken. To fulfil Scripture the Son of God
must be a Divine Person, so cannot be a mere man ; He
is also to be the Son of David, so cannot be a mere angel.
Now turn to Isaiah vii. 14, JlJOpl p fiT^l mil ntibyn TOH
;W3Dy lDttf " Behold, the virgin shall conceive, and bear a
son, and shall call His name Immanuel."
Here we have a child promised as miraculously begotten
of a pure Jewish virgin ; otherwise she would be no virgin
at all, but a young married woman, and then it would be
no sign (Tlli*), but an ordinary event.
Jew. Well, but Jesus was never called Immanuel, so
how can this refer to Jesus ?
Christian. It does not mean that Immanuel will be a
proper name, but that Immanuel will describe His nature
or character. He will be called, because He will be " God
with us." We have several illustrations of such phrase
ology in the Old Testament Scriptures — for instance, at
the end of the book of Ezekiel we have, "And the name
of the city (Jerusalem) from that day shall be HDty mm
Jehovah Shammah, The Lord is there." Again, in Isaiah
i. 26, Jerusalem is to be called " The city of righteousness,
the faithful city." Then again, in' Isaiah lxii. 12, the Jewish
people are to be called mm t>WJ ttTFprrDJ? "the holy
people, the redeemed of Jehovah ; " and the city Jerusalem
is to be called niljtt ab "Pj; TWm " Sought out, a city
not forsaken." Now, no one understands these as proper
names, but as descriptive of character. So you see your
own Scriptures teach that the Messiah is to be human and
Divine; as to His human nature He was to be born of a
pure Jewish virgin, and as to His Divine nature He was
to be Immanuel — God with us.
Jew. As you keep so close to our Scriptures, I am

JEWS MISTAKES CORRECTED. 1 85
curious to hear more. Do any other Scriptures appear to
confirm this doctrine ?
Christian. Yes. Look at Isaiah ix. 6, 7, lA""!^ iV1-^
137"),rD p " For unto us a child is born, unto us a Son is
given." The child born refers to the human nature ; the
Son given, given by God as Father, represents the Divine
nature. " And the government shall be upon His shoulder,
and His name shall be called (that is, He shall be), Won
derful, Counsellor, Mighty God, Everlasting Father, Prince
of Peace." These terms could not with any propriety be
applied to any mere man, but can only be applied to a
Person who is Divine as well as human, and most appro
priately to Jesus as the Messiah, the Son of David and the
Son of God.
Jew. I like to know all that our Scriptures say on this
subject, and I must confess I find it difficult to explain
away all these passages, but I also feel a difficulty in be
lieving that God has a Son, and yet there is only One God.
Christian. True there is only One God, but that One
God is a Trinity in Unity. This is a matter revealed in
Scripture to our faith, and not to our reason for explana
tion or speculation. You cannot understand how spirit,
soul, and body make up one man, but you believe they do
We Christians read and believe the Old Testament as well
as the New, and we find a Messiah promised of the seed of
Abraham, of the tribe of Judah, of the house of David, and
who is also to be the Son of God. Jesus is the only one
who has met all the demands of the Old Testament Scrip
tures so far as atoning suffering is concerned. Thousands
of Jews have believed in Jesus as the Son of God and
Saviour of sinners ; and Jews have told us that " God so
loved the world, that He gave His only begotten Son, that
whosoever believeth in Him should not perish, but have
eternal life." Also that " God sent His Son into the

1 86 "ISRAEL MY GLORY."
world, not to condemn the world, but that the world
through Him might be saved."
And again, " He that believeth on the Son hath eternal
life, but he that obeyeth not the Son shall not see life, but
the wrath of God abideth on him." 1
The doctrine of Divine Sonship should not be strange to
a Jew. Jehovah acknowledges the Messiah as His Son in
the 2nd Psalm. There is an inquiry as to the name of His
Son in Proverbs xxx. 4. The Virgin Mary is told by the
Angel Gabriel that the child she shall bear shall be called
" the Son of God." On entering on His Messianic work at
His baptism in the Jordan, God speaks from heaven and
says of Jesus, " This is My beloved Son, in whom I am well
pleased." A similar testimony is borne on the Mount of
Transfiguration. John, the Jew, says, " And we know that
the Son of God is come, and hath given us an understand
ing that we know Him that is true, and we are in Him
that is true, even in His Son, Jesus Christ." This same
Jew says, " If we receive the witness of men, the witness of
God is greater : for the witness of God is this, that He hath
borne witness concerning His Son. He that believeth on
the Son of God hath the witness in him : he that believeth
not God hath made Him a liar, because he hath not be
lieved in the witness that God hath borne concerning His
Son. And the witness is this, that God gave unto us
eternal life, and this life is in His Son. He that hath the
Son hath the life : he that hath not the Son of God hath
not the life. These things have I written unto you, that ye
may know that ye have eternal life, even unto you that be
lieve on the name of the Son of God." 2
Listen to His call, "Come unto Me, all ye that labour
and are heavy laden, and I will give you rest."
Come Without Delay.
1 John iii. 16, 17, 36. 2 I John v. 9-13.

JEWS' MISTAKES CORRECTED. 1 87
Our third point is designated —
Deity of the Messiah,

mm ^d
The Angel of Jehovah.
Jew. We Jews readily admit that Jesus of Nazareth
was a very good man ; most enlightened Jews agree to
this, but we cannot believe that he was God, or, as the
Christians put it — that He was God manifest in the flesh.
No, Jews will never believe this.
Christian. If Jesus was a mere man he could not be a
good man, for good men speak the truth. How could any
mere man say, " I and My Father are One ; " " Before
Abraham was, I am." Suppose we leave Jesus out of
account just now, and consider the doctrine of the Messiah
as revealed in the Old Testament Hebrew Scriptures, just
as though no one had ever appeared professing to be the
promised Messiah. Will you submit to Old Testament
teaching on this subject ?
Jew. Certainly. We can know nothing about the
Messiah, His person, His work, or the time of His coming,
except as revealed in our Tanach. Outside our Scriptures
nothing can be known, not even whether there is to be any
Messiah at all.
Christian. Then will you with an unprejudiced mind
receive as the truth of God anything fairly proved from
your Old Testament Hebrew Scriptures ?
Jew. Yes, if you fairly prove from our Scriptures the
Deity of the Messiah, I am bound to believe ; but if you
can't prove the doctrine, you are bound to give it up.
Christian. Yes, quite fair. We neither of us have any
real interests against the teaching of God's blessed Word.

[88 "ISRAEL MY GLORY."
There is, you know, a very important personage spoken
of frequently in the Old Testament under the designation
mm "]abt2 — Malack Jehovah, or, as the Jews say, Malack
Adonai. Who is this Angel of Jehovah ? Let us look at
a few passages and see what is said of Him. Turn to
Genesis, 16th chapter, and we shall see what this Angel
says to Hagar, and what she says of Him. In verse to He
says, " / will multiply thy seed exceedingly." This seems
language suited only to Jehovah. Verse 13 says, "And
she called the name of the Jehovah that spake to her,
Thou God seest me," ^k nr\a rrba -inn mm-nty Ntp.ro
'Nl or, as the Jews more correctly render the latter clause
" Thou art God, visible to me."
Jew. Well, that is a remarkable passage, anyhow ; are
there any more at all like it ?
Christian. Yes, several more. Before we refer to others,
just look again at the passage respecting Hagar. In the
7th verse of that 16th of Genesis you see the Angel found
Hagar "by a fountain of water;" then in the 14th verse
the well is called ^"1 VD "1N2 — Beer-lahai-roi, the well of
the Living and Seeing One.
Now look at Genesis 18th chapter. The first verse tells
us that Jehovah appears to Abraham in the plains of
Mamre. Then Abraham lifts up his eyes and sees three
men, he provides food for them, which they eat, verse 8 ;
they then ask for Sarah, and one of the three promises
Sarah a Son, at which she laughs, then Jehovah asks
Abraham, "Wherefore did Sarah laugh?" verse 13; and
in verse 14 asks, "Q*F mmD N72VF — " Is anything from
Jehovah wonderful?" In verse 16 the men rise up, look
toward Sodom, and Abraham goes with them to bring
them on the way ; " And Jehovah said, Shall I hide from
Abraham that thing which I do." Then we have Abra
ham's pleadings with Jehovah on behalf of the guilty and

JEWS' MISTAKES CORRECTED. 189
doomed cities, and at the end of the chapter "Jehovah
went His way," and the next verse states that two angels
came to Sodom at even. Now plainly these three called
men, D'TON were heavenly messengers, and one of the
three was evidently Jehovah. Now look at Genesis xxii.
15, 16, and we find the same Angel of Jehovah calling to
Abraham the second time from heaven, and saying, " By
Myself have I sworn, saith Jehovah!' This also looks as
though the Angel of Jehovah and Jehovah were one and
the same person.
Jew. This is very wonderful. Let us go on, it is very
interesting. Christian. In Genesis xxxi. 11, this same Angel, called
DTl^n "]0bD— the Angel of God, speaks to Jacob, and in
the 13th verse says, 'wmi ban ^N, "I am the God of
Bethel." Evidently this Angel is really and truly God, if
the Scriptures are to be understood to mean just what they
say. Now in Genesis 32nd chapter we have another re
markable event in Jacob's history. Jacob was left alone ;
but there wrestled a man WN with him until the breaking
of the day, verse 24. This man said to Jacob, " Let me
go;" Jacob said, "I will not let Thee go, except Thou
bless me." Then He asked Jacob his name, and changed
it to Israel, giving the reason for the change, "for thou hast
striven with God and with man, and hast prevailed." Then
Jacob asked His name, but the messenger does not give it,
but we shall get it further on. Now in verse 30, " Jacob
called the name of the place 7*WS — face of God, for I have
seen God face to face, and my life is preserved."
Again, this same mm ~[N7D Angel of Jehovah, ap
peared to Moses, in the 3rd chapter of Exodus, "in a
flame of fire out of the midst of a bush." Moses turned
aside to see why the bush was not burnt. "And when'
Jehovah saw that he turned aside to see, God called unto
him out of the midst of the bush."

19° "ISRAEL MY GLORY."
The Angel of Jehovah and Jehovah are plainly one and
the same Person.
Now look at the 6th chapter of Judges, Where Gideon is
commissioned to smite the Midianites. In the F2th verse
the mm "]K7D Angel of Jehovah, appears to Gideon, and
talks with him ; then in verse 14 it is Jehovah who looks
upon him and says, " Go in this thy might," and in verse
16 it is Jehovah who says, "Surely I will be with thee."
Gideon asks Him not to depart before He brings him some
food, and He said, " I will tarry till thou come again."
Gideon prepares the food. The Angel of God tells Gideon
to pour out the broth, and lay the cakes and flesh on a
rock, and then the Angel of Jehovah touched the cakes and
flesh with the end of his staff, and fire came out of the rock
and consumed the cakes and flesh. " And when Gideon
perceived that He was the mm "JN7D — Angel of Jehovah,
Gideon said, Alas, O Lord Jehovah ! . . . and Jehovah
said unto him, Peace be unto thee ; fear not : thou shalt
not die." Here again, the Angel of God, the Angel of
Jehovah, and Jehovah are one and the same Person.
Jew. This is very strange, but difficult to gainsay ; but
even should all this be true, it only proves that the Great
Jehovah has appeared at times as an Angel, or in the form
of a man ; it does not prove that this was the Messiah and
that He became incarnate in a human body.
Christian. Let us pursue this subject a little further,
and we shall get more light as we go on. Now turn to
Judges, 13th chapter. Here we find this same mm "JK7D
Angel of Jehovah, and shall here get a closer acquaintance
with Him from information which He Himself gives us.
Manoah's wife has no child. The Angel of Jehovah ap
pears to her, and tells her she shall have a son. The same
information was given to Sarah, and no doubt by the same
Person. Manoah's wife tells her husband that " a Man of

JEWS' MISTAKES CORRECTED. I9I
God came to me, and His countenance was like the coun
tenance of the Angel of God, DVT^tn "Jn?D very terrible."
Manoah prays that the Man of God DTP^n 2PX may
come again, and tell them what they shall do to the child
when born. " And God hearkened to the voice of Manoah,
and the DVtWi "JK^D Angel of God, came again to the
woman as she sat in the field." She quickly ran and told
her husband that the same Man had come again. Manoah
at once arose, and followed his wife, and came to the Man,
and said to Him, " Art Thou the Man tfian that spakest
unto the woman ? " "ON "1DNVI vayomer ahnee, " And He
said, I am." Before the interview closes, Manoah ventures
to ask the name of this mm "JN^D Angel of Jehovah.
"And the mm "JN;D Angel of Jehovah said unto him,
Wherefore askest thou after My name, seeing it is Won
derful" 'Hbs P'lee
Now, we at once admit that the K'ree, or marginal read
ing is "6s P'lee, without the N Aleph. But even this
form, as well as the K'thiv, written form, simply gives the
word the meaning of an adjective instead of that of a
noun, with substantially the same meaning. There is no
real difference between Wonderful and a Wonderful One;
neither of them are proper names, but are both alike
descriptive of character.
This prepares the way for identifying the WS P'lee,
with the N?S Pele, Wonderful, of Isaiah ix. 7. Although
this word n"?S occurs several times in Scripture, and is
translated by such words as Wonders, Wonderful, Marvel
lous, yet the mm *JN7"D Angel of Jehovah gives it only
once as His name, descriptive of His character, for when
Manoah offered a kid on a rock to the Lord, the Angel
did wondrously, N/SD. Here we have the same root-
word. Manoah now says to his wife, "We shall surely
die, because we have seen God."

192 "ISRAEL MY GLORY."
This Angel of Jehovah can be none other than Jehovah
Himself. He is spoken of as one of the three men -who
came to Abraham. He is spoken of as a Man when
wrestling with Jacob. He answers Manoah's question,
"Art Thou the Man?" by a distinct "I am." Hagar
calls this Angel the Jehovah who spake with her, and as
God visible to her. Moses at the bush speaks of this
Angel as God. This Angel says to Jacob, " I am the
God of Bethel." Manoah says in the person of this Angel
he has seen God. And now, if this mm ~\a?ft Angel of
Jehovah; this DVrWl f^lD Angel of God; this ttPN
X2<nban Man of God, is Jehovah Himself; and if the
Scriptures mean what they say, He is none other than
Jehovah Himself; then Jehovah has appeared in Old
Testament times in the form of a man, though not in
carnate. If Jehovah has appeared as a man without a
human body, there is no difficulty in believing that He
has appeared as a man in a human body. He who dwelt
in the D^ttHpn ttnp most holy place in the Tabernacle
and Temple could also dwell in the temple of the sinless
body of the Lord Jesus Christ.
Thus, in Isaiah ix. 6, 7, we have the incarnation pre
dicted, " Unto us a Child is born, unto us a Son is given,
and the government shall be upon His shoulder, and His
name shall be called vbvr")W "IjrUN "P2J ba yyp N?2
Pele, Yoaits, Ail-gibbor, Avi-ad, Sar-shalom — Wonderful,
Counsellor, Mighty God, Everlasting Father, Prince of
Peace." The " Pele '' here is the same as the P'lee in
Judges, and the "112.1 7N Ail-gibbor, is the same as the
Ail-gibbor in Isaiah x. 21, "The remnant shall return,
even the remnant of Jacob, unto "112J ba Ail-gibbor, the
Mighty God." In plain words, the Jews will have to get
back to God through the Pele and Ail-gibbor, incarnate
in the Person of Jesus of Nazareth, who was the Child

JEWS' MISTAKES CORRECTED. 1 93
born and the Son given, and having died as an atonement
for sin, risen again from the dead, and is now seated at
the right hand of the Father, according to the 1 10th Psalm,
is soon coming back again to take the throne of David,
and, as the Prince of Peace, give universal peace to this
distracted world. Then the Jews will use the language
of Isaiah xxv. 1, 9, " O Lord, Thou art my God: I will
exalt Thee, I will praise Thy name ; for Thou hast done
wonderful things." "Wonderful" here is simply N7S Pele;
there is no .word for things in the text. "And it shall be
said in that day, Lo, this is our God ; we have waited for
Him, and He will save us: this is Jehovah; we have waited
for Him, we will be glad and rejoice in His salvation."
Jew. If all this be true (and it is difficult to disprove)
then God Himself becomes our Messiah. At all events, I
confess the difficulty of doubting the Deity of the Messiah,
while at the same time believing the Divine inspiration of
our Scriptures.
Christian. It is just because we Christians believe your
Scriptures to be the Word of God, that we believe in the
Deity of the Messiah ; for God says in Jeremiah, 23rd
chapter, that He will raise unto David pHX FID^ a righ
teous Branch  And this is His name whereby
He shall be called 13pTC mm Jehovah Tsidkenu, Jehovah
our Righteousness.
God, who in old times spake to your fathers by the
prophets, has in these days spoken to us by His Son. . .
" Who, being the effulgence of His glory, and the very
image of His substance, and upholding all things by the
word of His power, when" He had made purification of sins,
sat down on the right hand of the Majesty on high." To
this One Jehovah says, " My Son Thou art," and also " Of
the Son He saith, Thy throne, O God, is for ever and
13

194 "ISRAEL MY GLORY."
ever."1 A believing and inspired Jew tells us that Christ
Jesus, who was in the form of God, emptied Himself, took
the form of a servant, was made in the likeness of men ;
" and being found in fashion as a man, He humbled Him
self, became obedient unto death, yea, the death of the
cross. Wherefore also God exalted Him, and gave unto
Him the name which is above every name ; that in the
name of Jesus every knee should bow, of things in heaven,
and things on earth, and things under the earth, and that
every tongue should confess that Jesus Christ is Lord, to
the glory of God the Father."
Jews and Gentiles are sinners, and great sinners, and
none but a great Saviour can meet their need. Jesus is
the Jews' Messiah, and a Divine Saviour for all sinners, so
He sweetly says, " If any man thirst, let him come unto
Me and drink."
Our fourth point is designated —
Messiah — Human and Divine.

Behold the Man Whose Name is Tsemach — Branch.
Jew. You Christians must not ask the Jews to believe
in a Messiah, whether Jesus or any other, as Son of God
and Son of Man ; for if He is Son of God, He cannot be
also Son of Man ; and if He is Son of Man, then He can
not be Son of God.
Christian. We Christians know nothing about a Mes
siah at all, neither name, nor origin, nor character, nor
mission, except as we study your Old Testament Hebrew
Scriptures. They tell us all we know about the Messiah.
Do you Jews, know anything about the Messiah outside
your Tanach ? 1 Hebrews i. 8.

JEWS' MISTAKES CORRECTED. 195
Jew. No, certainly not ; but for our Tanach we would
know nothing of the Messiah. Our wise men tell us that
our Messiah is to be a man, nothing more, coming from
the tribe of Judah, and of the house of David ?
Christian. If any rich, truthful, and kind-hearted man
were to give us a costly present which he himself had
made, we should think it true wisdom on our part, not to
give him information about it, but to receive information
from him as to its material, make, and use. God, who has
given us Messiah, has told us all we can know or desire
to know. Shall we not ask God ?
Jew. That is right. Let us go to the Bible at once.
We Jews want to know the Messiah God has given — just
this, no more, no less.
Christian. Agreed. For the Jew and for the Christian
it should be "What saith the Scripture?" that is, What
saith the God of Israel?
We have shown in point No. 1 that the God of Israel is
a Trinity in Unity. In point No. 2 we have shown that-
God has a Son. In point No. 3 we have shown the Deity
of the Messiah. Now let us see if the Old Testament
Scriptures do not plainly teach the two-fold nature of the
Messiah — human and Divine — just as clearly as the New
Testament teaches that Jesus was the Son of David and
the Son of God.
You probably know that we have four Gospels in the New
Testament, called Matthew, Mark, Luke, and John. Each
of these Gospels gives a different aspect of the Lord, Jesus
Christ, making four photographs, so to speak, of one and
the same Person. Matthew's photograph represents Jesus
as the Messiah of the Jews, Son of David, and King of
Israel. Mark's photograph represents Jesus as the Servant'
of Jehovah. Luke's photograph represents Jesus as t he-
Son of Man ; and John's photograph represents Jesus as
the Son of God.

I96 "ISRAEL MY GLORY."
Jew. I cannot understand how any one can be a
Servant, and a Son of Man, and also the Son of God.
This is very interesting about Jesus and the four Gospels,
but this is not Old Testament Scripture. Show me some
Old Testament Scripture that teaches anything like this of
the Messiah. We Jews must have it from our Tanach.
Christian. We Christians readily grant this appeal to
the Hebrew Scriptures of the Old Testament ; for " The
New is in the Old contained ; the Old is by the New ex
plained ; " or, as Luther puts it, " The New is en{o\ded in
the Old; the Old is wwfolded in the New." The Old
Testament is an extraordinary and complicated lock, to
which the Jesus of the New is the only key that fits. Use
that key and you will be let into the possession of bound
less treasure. Now let us look at the Old Testament and
see if we cannot find the four Gospel photographs as
plainly taught there. The Hebrew word I7D2J, Tsemach,.
— Branch, is acknowledged by Jews and Christians to be
a word peculiarly Messianic. Now under this word—
Branch — we have the four photographs of the Messiah,.
just like the four given of Jesus in the Gospels. Is not
this very remarkable ?
Jew. Is this really so ? Let me hear.
Christian. Look at Jeremiah xxiii. 5. " Behold, the
days come, saith Jehovah "J^D "T?D1 pHtf nD2J 1TF7 'TlDpm
TOttni— that I will raise unto David a righteous Branch,
and a King shall reign and prosper : ; . . and this is
the name whereby He shall be called, 13p"F2J mm Jehovah
Tsidkenu, Jehovah our Righteousness." Here the Messiah,
who is certainly meant, is to be a branch of David, the
Righteous Branch, and at the same time is to be Jehovah
our Righteousness. Here we have not only the two-fold
nature of the Messiah, but also Matthew's photograph, as-
the Messiah of the Jews, the Son of David, and the King

JEWS' MISTAKES CORRECTED. 197
of Israel. Now let us go on to the next photograph as
given by Mark, " The Servant of Jehovah." See Zechariah
iii. 8, " For, behold, I will bring forth TO* ","J2V"riX— My
Servant the Branch."
It is true that God speaks of Abraham as " My servant,"
and " My servant Moses," " My servant Caleb," " My ser
vant David," " My servant Job," " My servant Isaiah," " My
servant Eliakim," " Israel My servant," " Jacob My ser
vant," and even " Nebuchadnezzar My servant," but when
He speaks of the Messiah as " My Servant " there is no
proper name added, as in the case of those above men
tioned. This " Servant," the Branch of David and Branch
of Jehovah, stands alone. He is so high above all other
servants of Jehovah, that He needs no description beyond
" My Servant." So in Isaiah xiii. 1, we have, ,|"F2y ]!~\
WSJ ruin ntn )2"JD.n>* " Behold, My Servant, whom
I uphold, My chosen, in whom My soul delighteth."
How beautifully this agrees with Jehovah's testimony of
Jesus when He entered upon His Messianic work at His
baptism, " A voice came out of the heavens, Thou art My
beloved Son, In Thee I am well pleased." x As the Servant
of Jehovah He said, " My meat is to do the will of Him
that sent Me, and to finish His work." 2 And on the Cross.
just before He expired, " He said, It is finished." 3 And in
relation to His service for man He says, " For verily the
Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many." 4
How exactly all this harmonises with that remarkable
paragraph known as the 53rd chapter of Isaiah, in which
the atoning sufferings of the Messiah are so graphically
predicted, and as literally fulfilled in Jesus as if the chapter
had been written after the death of Jesus instead of seven
1 Mark i. 1 1 . 2 John iv. 34. * ch. xix. 30. * Mark x. 45.

198 "ISRAEL MY GLORY."
or eight hundred years before. Have you noticed that the
paragraph commences at chapter liii. 13, i"F2y T2ty TOil
ian rtlJI am") DTT "Behold, My Servant shall deal
wisely, He shall be exalted and lifted up, and shall be
very high."
Thus we have Mark's photograph of Jesus as the Ser
vant of Jehovah, an exact likeness of the Servant of
Jehovah as predicted in the Old Testament.
Jew. Well, this is certainly remarkable. Let me hear
about the third photograph.
Christian. Luke gives " the Son of Man " photograph
of Jesus, and tells us (in chapter xix. 10) that Jesus, speak
ing of Himself, says, " For the Son of Man came to seek
and to save that which was lost ; " and in chapter xxii. 48,
Jesus said to Judas, " Betrayest thou the Son of Man with
a kiss ? " Then when Pilate brought Jesus out for cruci
fixion, he said to the Jews, " Behold the Man ;" but neither
he nor the Jews appeared to know that he was uttering
words that had been spoken of the Messiah some 500 years
before. In Zechariah vi. 12, Jehovah says, PFDx tywmjn
ycm, "Behold the Man, whose name is the BRANCH."
How instructive also to compare the words of Jesus in
answer to the question put by the High Priest, with the
words spoken by the Prophet Daniel. The High Priest
asked Jesus, "Art Thou the Messiah, the Son of the
Blessed ? " " And Jesus said, "I am ; " and then further
said, "And ye shall see the Son of Man sitting at the
right hand of power, and coming with the clouds of
heaven." What does Daniel say? See chapter vii. verse
13, "I saw in the night visions, and behold there came
with the clouds of heaven One tMN "122 (Chaldee) like
unto a Son of Man" who comes to establish an universal
and everlasting kingdom. Very remarkable, however, it
is, that this same Daniel says, in his 9th chapter, that this

JEWS' MISTAKES CORRECTED. 1 99
same Messiah was to appear and be cut off before the
destruction of the City and Temple of Jerusalem.
We have now had the Son of Man photograph. Let us
go on to the fourth and last, as given by John.
John gives the Son of God— the Deity of the Messiah.
He says, " In the beginning was the WORD, and the WORD
was with God, and the Word was God (chapter i. 1).
Then in verse 14 he says, " The Word became flesh, and
dwelt among us . . . full of grace and truth." Then
in verse 17 he tells us that "grace and truth came by Jesus
Christ." Thus Jesus Christ was full of grace and truth,
the Word made flesh, with God, and was God.
Jew. But have we in our Scriptures the word Tsemach,
BRANCH, anywhere spoken of as Jehovah ?
Christian. Yes, just as clearly as in the case of the
three preceding photographs. Now look at Isaiah iv. 2,
"roaVi '•ixb mm noa .mm mn DP2, " In that day shall
the Branch of Jehovah he beautiful and glorious." Here
we have clearly the Divine nature of the Messiah, for if
Branch of David means Son of David, then Branch of
Jehovah means Son of God. A branch partakes of the
nature of that out of which it grows. But we have the
human nature of the Messiah taught also in this passage,
for the two generally are found together in Messianic
passages. The latter part of the same verse says, "And
the fruit of the earth shall be excellent and comely for
them that are escaped of Israel." The fruit of the earth
represents the human nature of the Messiah, so that He
is Divine and human as predicted in the Old Testament,
and as set forth in Jesus in the New. Further, we have
the God of Israel calling the special attention of Israel to
the Messiah in these four aspects. Zechariah ix. 9, " Re
joice greatly, O daughter of Zion ; shout, O daughter of
Jerusalem : \? K12*1 "J2^D nT\ Behold, thy King cometh
unto thee."

200 "ISRAEL MY GLORY."
Then in Isaiah xiii. I, " Behold, My Servant!'
Then in Zechariah vi. 12, " Behold the Man!'
Then in Isaiah xl., " Behold your God"
So you see we claim nothing for Jesus in the New
Testament beyond that which was clearly predicted of the
Messiah in the Old Testament.
Jew. I verily believe that if we Jews had studied our
Old Testament more, and perhaps the New Testament
also, and the Talmud and commentaries less, we should
have been in a better position for detecting error and ascer
taining truth than our people are generally at this day.
Christian. True, very true. In confirmation of what we
have said about the four photographs you would do well
to notice that in harmony with Matthew's photograph
— Messiah of the Jews, Son of David, and King of
Israel — we have a genealogy " of Jesus Christ, the Son of
David, the Son of Abraham." x From Abraham through
David, is enough for the Jew.
Now Mark's — the Servant. A servant needs no genea
logy, only a character ; so Mark gives him no genealogy,
but His Father gives Him a character : — " This is My be
loved Son, in Whom I am well pleased."
Now Luke's — the Son of Man. Here we have a genea
logy running up to Adam and to God. Why ? Because
the promise that the Redeemer should be the seed of the
woman, in Gen. iH. 15, was given long centuries before the
promise that the Messiah should be the child of the Jewish
virgin. The miraculously born Redeemer was to be a
Saviour for the race, as well as a Messiah for the Jews.
Now John's — the Son of God. Here we have no human
genealogy. The human origin of the Messiah is from the
house of David in the town of Bethlehem, according to
1 Matt. i. 1.

JEWS' MISTAKES CORRECTED. 201
Micah v. 2 ; and in the same verse we have His Divine
genealogy stated thus : " Out of thee (Bethlehem-Judah
shall come forth unto Me that is to be Si^lt^l StiflD
Ruler in Israel, DSlV WQ DIpD P/miDl Whose goings
forth are from of old, from everlasting."
Jew. It seems to me this entire question needs and
deserves a thorough re-examination by our people.
Christian. It does, and if examined with an honest
mind and humble heart, and in a prayerful spirit, the truth
will be found to be, as Paul, a learned Jew, has stated it,
as to the two-fold nature of the Messiah, Jesus. Speaking
in Romans i. 2 of the Gospel, or good news, of God, " pro
mised afore by His prophets in the Holy Scriptures, con
cerning His Son ; " he declares that this Son " was born of
the seed of David according to the flesh," but who also
"was declared to be the Son of God with power, according
to the spirit of holiness, by the resurrection of the dead ;
even Jesus Christ our Lord."
A human body was needed, but a sinless one, in order to
atone for sin by the shedding of blood ; a Divine Saviour
was needed to give infinite value to the sacrifice.
By virtue of His atoning death for Jews and Gentiles,
" the Son of Man has power on earth to forgive sins."
Millions have found this blessedly true. Jesus says, " I
am the way, the truth, and the life."
" Him that cometh unto Me, I will in no wise cast out."
Our fifth point is designated —
Genealogy.

"nn-p jw mttfDn"
Jesus Christ, the Son of David.
Jew. Our Messiah, when He comes, will certainly be
of the seed of Abraham, of the tribe of Judah, and also of

202 "ISRAEL MY GLORY."
the house and family of David. I have read Matthew's
genealogy of Jesus, but I cannot make out that Jesus is
David's seed. The genealogy begins all right with Abra
ham, is continued through David and Solomon right down
to Joseph, the husband of Mary. But Joseph was not the
father of Jesus even according to the New Testament, so
how could Jesus be of the seed of David ? Granting that
Joseph was a direct descendant of David, Joseph was no
more the father of Jesus than was any ordinary Jew, so the
genealogy of Matthew fails to convince a Jew that Jesus
was a son of David. Our Psalms state that " the Lord
hath sworn in truth unto David, ... Of the fruit of
thy body will I set upon thy throne," and who can say that
Jesus was the fruit of David's body through Joseph.
And further, if Jesus had been the Son of Joseph, and
thus the Son of David, He would have had no right to
the throne of David, for Jechoniah is in the genealogy,
and none of his seed can ever sit on the throne of David.
Jeremiah xxii. 30 says distinctly of Jechoniah, " Thus saith
the Lord, write ye this man childless, a man that shall not
prosper in his days : for no man of his seed shall prosper,
sitting upon the throne of David, and ruling any more in
Judah." Don't you see that we Jews have a good case
against the Messiahship of Jesus on two counts: ist. He
must be a direct descendant of David ; and 2nd, He must
have a clear right to the throne of David. mm"^2ti'
T>ND2!? TWX "PD2 nSD . . . irb "Jehovah hath
sworn to David, ... Of the fruit of thy body will
I set upon thy throne." Jesus was not the fruit of
David's body through Joseph, and besides, no descendant
of Jechoniah can occupy David's throne.
Christian. I have listened to your statement not only
with patience, but also with sympathetic interest. Your
case is strong and clear as far as it goes. I take it that you

JEWS' MISTAKES CORRECTED. 203
honestly wish to know the truth on this momentous ques
tion, and that if these difficulties can be fairly and candidly
met, you will in the interest of truth accept their solution.
Jew. It seems to me impossible to solve such diffi
culties. Our Hebrew Scriptures predict the advent of a
Messiah who should be of David's seed, and possess a right
to David's throne ; and according to Matthew's genealogy
Jesus was not of David's seed, and had no title to David's
throne. I am interested to know how the Christians ex
plain these difficulties. Please tell me.
Christian. We Christians willingly admit, for it is
simple truth, that Jesus was not the seed of David through
Joseph, and also that Jechoniah barred the way to David's
throne. Nevertheless it can be as clearly shown that Jesus
was a real descendant of David, and has a valid claim to
David's throne ; and further, He is the only Person alive
now as known to be of David's seed, and as possessing a
right to David's throne.
Jew. Well, that is new to me, do let me hear what can
be said.
Christian. In the first place the Messiah was to be the
seed of the woman njnf, her seed (Gen. iii. 15); JTlf,
seed, being always applied to the male of man and of
beast, with this one exception, we have plainly intimated
the miraculous birth of a Deliverer, who was to be a
Saviour for the RACE, as well as the Messiah of the
Jews. Thus we have Luke, an inspired physician, em
ployed to write a genealogy of Jesus that goes beyond
Abraham, up to Adam, and to God.
After the call of Abraham it was made clear that the
blessing of all nations was to come through his seed, not
through Ishmael, but through Isaac.
Isaac was the child of miracle, and thus typified the
miraculous birth of the Messiah, who, according to Isaiah

204 "ISRAEL MY GLORY."
vii. 14, was to be the child of a pure Jewish virgin, TOil
p rn'yi mn nfibyn "Behold, the virgin shall conceive
and bear a Son." Now it is very clear that if the Messiah
was to be miraculously born of a virgin he could not pos
sibly have a human father ; and it is equally clear that the
virgin must not only be a Jewess, but also in the direct line
of David : that is, she must come out of the loins of David.
Jesus could not have been Joseph's son without falsifying
prophecy, even though being Joseph's child He would have
been David's seed.
The Scripture must be fulfilled at all cost, so the Messiah
must be born of a Jewish virgin without the intervention of
a human father.
Now, what follows? Why, that two genealogies are
absolutely necessary ; one to show the literal fulfilment of
prophecy in the miraculous birth of the Messiah from a
Jewish virgin, and also as coming from the loins of David ;
and the other as setting forth the line to the throne of
David, and how to reach it.
Jew. I see very plainly that if the Messiah was to be
miraculously born of a virgin, and our Scriptures say so,
then to have a human father would destroy any claim to be
the Messiah, to say nothing of Jechoniah barring the way
to David's throne. It seems a matter of necessity that the
mother of the Messiah should be a true descendant of
David. Is this so ?
Christian. Yes, undoubtedly. Luke gives the gene
alogy of the virgin Mary, the mother of Jesus. She was
the daughter of Heli, who became the father-in-law of
Joseph ; Joseph's natural father being Jacob.
Now we shall not only get our difficulties solved, but we
shall see how wonderfully God has fenced round the in
terests of Prophecy and the claim to David's throne.
Nathan was a son of David as well as Solomon, and

JEWS MISTAKES CORRECTED.- 205
Nathan is at the head of Mary's genealogy as a descendant
of David, as Solomon is at the head of Joseph's. Joseph
and Mary are both descendants of David. Joseph is in
both the natural and regal line, and Mary in the natural
line only.
Jew. But the virgin Mary's name is not mentioned in
the genealogy of Luke, so how can you prove even from
the New Testament that Mary was really of the seed of
David ?
Christian. We have two genealogies, two only; one is
certainly Joseph's through Solomon, the other as certainly
belongs to someone else through Nathan ; just as the
Prince of Wales is at the head of one line, and the Duke
of Edinburgh the head of another, though both children
of Queen Victoria. So, then, as Joseph could not be
the father of Jesus without falsifying prophecy, we need
another genealogy, and as only one other person is vitally
concerned in the matter, inference is quite as good as a
name. A little boy said one morning to a schoolfellow,
" We have another child in our house this morning." The
schoolfellow asked, "A boy or a girl?" The little fellow
said, "Guess." "A boy." "No, guess again." He had no
need to guess again, he could safely infer.
Now let us see what evidence we have of Mary's descent
from King David. Turn to the ist chapter of Luke's
Gospel, and read verses 26 to 35. "The Angel Gabriel
was sent from God ... to a virgin espoused to a man whose
name was Joseph, of the house of David ; and the virgin's
name was Mary. And he came in unto her, and said,
Hail, thou that art highly favoured, the Lord is with thee.
But she was greatly troubled at the saying, and cast in her
mind what manner of salutation this might be. And the
Angel said unto her, Fear not, Mary : for thou hast found
favour with God. And behold, thou shalt conceive in thy

206 "ISRAEL MY GLORY."
womb, and bring forth a Son, and shalt call His name
JESUS. He shall be great, and shall be called the Son of
the Most High ; and the Lord God shall give unto Him
the throne of his father David : and He shall reign over the
house of Jacob for ever ; and of His Kingdom there shall
be no end. And Mary said unto the Angel, How shall
this be, seeing I know not a man ; and the Angel answered
and said unto her, The Holy Ghost shall come upon thee,
and the power of the Most High shall overshadow thee :
wherefore also that which is to be born shall be called holy,
the Son of God." Now all this is so simple, so natural,
and so beautiful, that it seems to meet all the reasonable
demands of those who are looking for a Messiah according
to Old Testament prophecy.
Jew. Even should all this be historically true, how does
it prove the virgin Mary to be of the seed of David ?
Christian. The Angel Gabriel, who was sent from God,
would certainly know that the child to be born of the
virgin Mary would have no human father, but would be
miraculously produced by the power of the Holy Spirit,
fulfilling exactly the words of the 2nd Psalm, ilTlN "02
TiVT> DPn "ON " My Son Thou art, to-day have I be
gotten Thee ; " and you see the Angel said to the virgin,
"the Lord God shall give unto Him the throne of His
father David!' The virgin Mary must therefore have been
in David's line. Mark well, the Angel does not say, " The
Lord God will give Him the throne of David," but, " the
throne ot His father David."
Jew. But I have another difficulty ; it is this, the right
to David's throne was not in the line of Nathan, even
though Nathan was a son of David. The right to David's
throne was in the line of Solomon, just as the British throne
is not in the line of the Duke of Edinburgh, but in that
of the Prince of Wales. Thus while Joseph and Jechoniah

JEWS' MISTAKES CORRECTED. 207
bar the way to the throne of David in Matthew's genealogy,
the way to the throne is also barred in Luke's genealogy by
Jesus being born out of the royal line, even granting that
the virgin Mary was of David's seed. Now tell me how
you establish the right of Jesus to the throne of David.
Christian. This is also very simple. Put two or three
things together. Joseph had a right to David's throne as
being in the royal line, but even he could not occupy the
throne which was barred against him by Jechoniah. And
then Jesus was not, and could not be, Joseph's son. The
Messiah must be the child of a virgin, and of David's seed.
Jesus was the son of a virgin of David's seed, but not in the
royal line from Solomon. Now how is the difficulty to be
solved ? Simply by a marriage between Joseph and the
virgin mother of the Messiah. Thus Jesus has a right to
the throne through Joseph, and is eligible to sit on that
throne as David's son through Mary. By that marriage
Jesus escapes the two barriers in the genealogy of Matthew,
and walks over the one barrier in the genealogy of Luke.
The two genealogies were necessary. It was necessary
that both Joseph and Mary should be of David's seed.
The marriage between Joseph and Mary was also neces
sary. So you see that the interests of prophecy and the
right to David's throne have been most carefully protected
by the Divine hand.
Jew. You must be patient with me, and not call me
stupid, and stubborn, and blind, as some Christians do. I
have not got all my difficulties on this subject settled yet.
Jesus has never sat on the throne of David.
God says in Psalm lxxxix., " I have made a covenant
with My chosen, I have sworn unto David, My servant:
Thy seed will I establish for ever "jtfDD "inrTT? W321
And build up thy throne to all generations."
" His seed shall endure for ever, and His throne as the

208 "ISRAEL MY GLORY."
sun before Me." And even the New Testament represents
Gabriel as telling the virgin Mary respecting the child to
be born, that "the Lord God shall give unto Him the
throne of His father David." Now Jesus has never had
that throne. How is this explained ?
Christian. The true Messiah must first of all fulfil
Scripture. The Scriptures say that Messiah must reach
His glorious reign through atoning suffering ; He must
reach the throne by way of the Cross. Speaking of the
Messiah in Isaiah liii. 10, the Prophet says, " When Thou
shalt make His soul an offering for sin, He shall see seed,
He shall prolong days, and the pleasure of the Lord shall
prosper in His hand." Now a sin offering must be slain
before it atoned for sin. The seed then comes after death,
which can only mean disciples and not natural seed. And
days can be prolonged after death only by resurrection.
Messiah's death in form was to be by crucifixion, as pre
dicted in Psalm xxii. 16, " They pierced My hands and My
feet." Then according to Psalm xvi. 10, the Messiah's soul
was not to be left in Sheol, and further, " Neither wilt
Thou suffer Thy Holy One to see corruption." Jesus died
and rose again. He died for our sins and rose again for
(on account of) our justification. He is now at the right
hand of the Father according to the i ioth Psalm, and will
return in glory, according to Daniel vii. 13, on the clouds
of heaven, to set up His Kingdom which shall never be
destroyed. The genealogies of Matthew and Luke harmonise beau
tifully with the teachings of Old Testament Scripture
respecting the Messiah as the Son of David and the Son
of God. Genealogies amongst the Jews are now entirely
lost, so that the Jews are now shut up to Jesus as Messiah
or none. Don't despair, listen to your brother Paul, " We
bring you good tidings of the promise made unto the fathers

JEWS' MISTAKES CORRECTED. 209
how that God hath fulfilled the same unto our children, in
that He raised up Jesus. . . . and as concerning that
He raised Him up from the dead, now no more to return to
corruption, He hath spoken on this wise, I will give you the
holy and sure blessings of David." Jesus was born King
of the Jews, died King of the Jews, and will return by and
by as the acknowledged King of the Jews.
Our sixth point is designated —
Passover.

mrrh am riDS
// is the Lord's Passover.
Jew. We Jews must all keep Pesach, and we must
always keep Pesach. The God of Israel says, " And this
day shall be unto you a Memorial; and ye shall keep
it a feast to the Lord throughout your generations ; ye
shall keep it a feast by an ordinance for ever. Seven
days shall ye eat unleavened bread — J11XD — Matsoth ; even
the first day ye shall put away leaven — "lNttf — Seor, out
of your houses; for whosoever eateth leavened bread —
V^n — Chometz, from the first day until the seventh day,
that soul shall be cut off from Israel." 1 The Christians do
not keep Pesach, so Jews must not become Christians.
Christian. If the Jews did everything that God told
them to do, neither more nor less, then the Christians
must either deny the inspiration of the Old Testament
Scriptures, or leave the Jews alone ; but as the Jews do
not keep Pesach according to God's ordinance, and are
thus in danger of the penalties of disobedience, the earnest
Christians dare not leave the Jews alone.
Jew. What do the Christians mean when they say the
1 Ex. xii. 14, 15.
14

2IO "ISRAEL MY GLORY."
Jews do not keep Pesach? All true Jews keep Pesach
every year throughout the whole world.
Christian. Excuse me, they do not. No Jew keeps
Pesach. The Jews keep iman JIT— Chag Ammatsoth
— the feast of unleavened bread. That is true. But Jl"!
FlDSn— Chag Appesach— the feast of the passover, no Jew
keeps. Jew. Please make plain what you mean,
Christian. The putting away leaven, keeping holiday,
and eating matsoth for seven days, is not keeping Pesach,
it is only keeping the feast of unleavened bread. If you
had a mutton pie for dinner with the mutton left out,
would you say you had dined off mutton pie? It was
the lamb that made the passover. "The Lord spake
unto Moses and Aaron in the land of Egypt, saying
This month shall be unto you the beginning of months :
it shall be the first month of the year to you. Speak ye
unto all the congregation of Israel, saying, ttniT? ")ti^2
: rvzb nty n2x-m2^> nty wa Dr6 mp^i mrr in the tenth
day of this month they shall take to them every man a
lamb, according to the house of their fathers, a lamb for
a house. . . . Your lamb shall be without blemish, a
male of the first year. . . . And ye shall keep it up
until the fourteenth day of the same month, and the whole
assembly of the congregation of Israel shall kill it in the
evening — D'QIjm P2 — between the evenings. D"JiT"lD IFlp^l
-\na bwwa avi2rr by spptyDrrtyi nnran vwby uroi
— DH2 And they shall take of the blood, and strike it on
the two side posts and on the upper door posts of the
houses, wherein they shall eat it. m>v2 "1^211 na foitf
: vfnw on-io by mD1 »M-^2t mrr And they shall eat
the flesh in that night, roast with fire, and unleavened
bread; and with bitter herbs they shall eat it. . . .
And thus shall ye eat it; with your loins girded, your

JEWS' MISTAKES CORRECTED. 211
shoes on your feet, and your staff in your hand ; and ye
shall eat it in haste: mm*? N1H FIDS it is the Lord's
passover. For / will pass through the land of Egypt this
night, and will smite all the firstborn in the land of Egypt,
both man and beast. . . . And the blood shall be to
you for a token upon the houses where ye are : na WX11
ttby VTJDS1 DIPF— and when / see the blood, I will pass
over you."1 Here you see plainly that the Pesach con
sisted of roast lamb, to be eaten inside the houses, on
whose two side posts and lintel had been put the blood
of the passover lamb.
Jew. I see the feast of the passover is one thing, and
the feast of Matsoth— unleavened bread — is another ; but we
Jews think the lamb was only for Egypt, whilst the feast of
Matsoth was for all time.
Christian. That is quite a mistake. Moses said to the
elders of Israel, " Draw out and take ye a lamb, . . .
and kill the passover. And ye shall take a bunch of
hyssop, and dip it in the blood that is in the bason, and
strike the lintel and the two side posts with the blood that
is in the bason ; and none of you shall go out at the door
of his house until the morning. For the Lord will pass
through to smite the Egyptians ; and when He seeth the
blood upon the lintel, and on the two side posts, the Lord
will pass over the door, and will not suffer the destroyer to
come in unto your houses to smite you. And ye shall observe
this thing for an ordinance to thee and to thy sons for ever."
Now you see that this ordinance of the passover is as bind
ing upon the Jews as is the feast of Matsoth, for of the
Pesach it is commanded — " Ye shall observe this thing for
an ordinance to thee and to thy sons for ever."2 If any

¦Exodus xii. 1-13. 2Ch. xii. 21-24.

212 "ISRAEL MY GLORY."
service we render to God is to be accepted by God, that
service must be rendered in exact accordance with
Divine instructions. We must not add to or take from
any of God's commands.
Jew. What have we changed in the feast of Matsoth,
unleavened bread ? Don't we carefully put away Seor,
leaven ?
Christian. The passover prayers direct the Jew to
search for leaven on the evening before the 14th of Nisan,
before the coming out of the stars, and by the light of a
single wax taper, and neither to work, eat, nor study when
the time draws near. When he has searched well if he see a
mouse come into the house with leaven in its mouth, the Jew
must search again until he find the bread. But if a mouse
enter the house with bread, and a mouse go out with bread,
he may infer it is the same mouse, and need not search ;
but if the one entering be a black mouse, and the one
going out a white one, a search is necessary. If a mouse
entered with bread and a weasel went out with bread, a
search is necessary. If a mouse and a weasel both go out,
and bread in the weasel's mouth, no search is needed ; the
bread may be regarded as having been brought in by the
mouse. Now, everyone, Jew and Christian, knows well that all
this has no foundation in the Word of God. This is purely
human invention and addition, and cannot be pleasing to
the infinitely wise God. Besides, we need not remind you
that the mock sales to Gentiles effected by Jews whose.
business is to deal in leaven, pretending to sell their pro
perty during passover time, are tricks which a Holy God
could never sanction, and have an unfavourable influence.
on character.
Jew. These things, I must confess, don't look well, and
I feel half ashamed of them when exposed ; but, you see,.

JEWS' MISTAKES CORRECTED. 21 3
we are accustomed to them, and so they seem to come
natural. What about the Passover ?
Christian. Worse still ! There is no Passover at all !
There are on the festive board, besides the Passover cakes :
Egg ; w Shankbone ;
ronn % .
Charoseth ; 2. 3 T mn
• , j-,- j , n O Lettuce;
(Memorial of lime and mortar. ) iij
r-te ""D jf ds")2
Salt Water ; Chervil and Parsley.
We are told in the Jewish prayers that the shankbone of a
shoulder of lamb and the egg are both to be roasted with
fire. The former a memorial of Pesach, and the latter of
the festive sacrifice. Now we ask you seriously, are you
sure that God is as well pleased with your way of observ
ing Pesach as with His own way ? Who has a right to
substitute a shankbone and an egg for God's lamb? God
says a lamb. Now, we have nothing to say about the
bitter herbs, the salt water, or the mixture of almonds,
apples, and other fruit, reminding of the lime and mortar
of Egypt; but we must call attention to the shankbone
and the egg. The Lord's Passover provides a lamb to be
roasted and eaten by the obedient Jew, and the blood of
that lamb to shelter from death. The Jew's Passover
provides a shankbone with no meat to eat, and an egg
with no blood to shelter from death.
Jew. But do you mean to say we Jews commit sin
against God by keeping Pesach as we do ?
Christian. Well, hear what God Himself says : — " But
the man that is clean, and is not on a journey, and for-
beareth to keep the Passover, even the same soul shall be
cut off from among his people : because he brought not
the offering of the Lord — mm p"lp — corban Yehovah — in

214 "ISRAEL MY GLORY."
his appointed season, that man shall bear his sin" * It is
not enough to put away leaven, to eat Matsoth, in the
proper season. God says, if the Jew bring not the p"tp
mm offering of Jehovah, the lamb, he shall bear his sin.
This is a serious matter, and must not be trifled with.
Suppose your fathers in Egypt had said, " Let us have
roast eggs and shankbones instead of the lambs, killing
lambs may offend the Egyptians ; and let us put passover
cakes on the door posts instead of blood ; feeding on roast
lamb may be very well, but a preservation from death
based on blood we cannot see, and do not think necessary.'
What would have been the result of such a course of con
duct? Would not every Jew's house have been visited
with death ? And if the disobedient Jew could not escape
sin and death then, how can he expect to escape now?
It must be the Lord's p"lp Corban, offering, or it is no
offering at all. It must be the Lord's 11D2 Pesach, Pass
over, or it is no passover at all. It must be the J12F Ze-
bach, sacrifice of the Lord's Passover, or it is no sacrifice
at all.
Jew. I'm afraid our rabbis have led us astray, and we
have just followed man's devices instead of God's Word,
and so we are all in the dark together. It seems we do not
keep the passover at all, certainly not in God's way ; we
only keep the feast of Matsoth — unleavened bread. But
why do you call the passover lamb a sacrifice ?
Christian. Because God calls it a sacrifice. Look at
verses 26 and 27 of Exodus xii. "When your children
shall say unto you, 'What mean ye by this service?'
then ye shall say, mmb aV\ riDSTUt It is the sacrifice
of the Lord's passover, who passed over the houses of
the children of Israel in Egypt, when He smote the
1 Numbers ix. 13.

JEWS' MISTAKES CORRECTED. 21 5
Egyptians, and delivered our houses." There was no
sacrificial blood on the door posts of the Egyptians, so
we are told " there was not a house among them in which
there was not one dead." There was sacrificial blood on
the door posts of the Israelites, so there was no house
among them in which there was one dead. It was either
a dead lamb with sheltering blood, and a living firstborn ;
or a living lamb, with no sheltering blood, and a dead first
born. Thousands of tons of Matsoth, passover cakes, piled
on a Jew's house, would not have preserved from death one
firstborn with no sheltering blood on the door posts.
Jew. Blood has no place in our religion now; our
rabbis tell us that sacrifices are not needed now. God
does not require blood. We have become too enlightened
to need sacrificial blood as a basis of religion.
Christian. There are many so-called Christians who
think just the same. 'They don't like the doctrine of the
blood. But, let us remember, it is not what the Jew or the
Christian thinks wise and proper, but just simply and solely
what God says. God told the Jews to kill the lamb, roast
it, feed on it, and put its blood on the door posts and lintel,
and then they would be safe. They did as God comman
ded them, and were quite safe. Now if the family had
been outside the house with blood on the door, and even
looking at the blood, would they have been safe ?
Jew. No, certainly not; death would have reached
them, for they must be inside to be safe.
Christian. If the Jewish family had been inside the
house with no blood on the door, would they have been
safe ?
Jew. No, certainly not, death would have reached them
inside with no blood outside, just as it would have reached
them outside though blood were on the door. The blood
must be outside, and the family inside, or the Jewish first-

2l6 "ISRAEL MY GLORY."
born would have been slain as well as the firstborn of the
Egyptians. Christian. We have some of our own people called
Christians who just believe the historic fact that a person
called Jesus died on a cross outside Jerusalem, nearly nine
teen centuries ago, but they don't trust in that death as an
atonement for their sins, and so are not benefited by that
death. They are like the Jews outside the house though
blood is on the door. Others are like the Jews inside the
house with no blood on the door : they are members of
Christian Churches, but don't believe in the doctrine of
the blood. These so-called Christians, whether inside the
Church without the sheltering blood, or outside with the
blood shed but not trusted, are in the same danger of death
eternal, as the Jews, in similar circumstances, were in
danger of death physical. It is not safe for a sinner, Jew
or Gentile, to hold a different opinion about the way of
salvation from that which God has declared in His Word.
God says,— ~IS2'» t£?S32 N1H OTm"0 "For it is the blood
that maketh an atonement for the soul." *
Jew. The Christians do not keep Pesach either, so
where is their Passover lamb to feed upon, and blood to
shelter them ?
Christian. Your Passover lamb, as well as all the sacri
fices under the Jewish law, was a type of the Messiah,
God's Lamb, of whom it is said in Isaiah liii. 7, — HttO
72P n2t27 " He is brought as a lamb to the slaughter."
The roasting of the lamb typified the sufferings of the
Messiah, so now the soul that trusts in the atoning work
of the Lord Jesus Christ feeds by faith on that atoning
work, whilst sheltered from destruction by the atoning
blood. The essentials of Mosaism and of Christianity are
1 Lev. xvii. 1 1.

JEWS' MISTAKES CORRECTED. 217
exactly the same, and the Jew who trusts in Jesus is the
true Jew, and can sing with his brother Paul, a learned
and religious Jew : " For even Christ, our Passover, is
sacrificed for us ; therefore let us keep the feast, not with
old leaven, neither with the leaven of malice and wicked
ness, but with the unleavened bread of sincerity and truth."1
The "INK? seor, leaven, represents malice and wicked
ness, which must be put away ; and JTI2£D Matsoth, un
leavened bread, represents sincerity and truth, which
should always be practised. It is possible to put away
leaven and still be full of malice and wickedness ; as it
is possible to eat Matsoth without being sincere or truth
ful. The old original Passover is not kept to-day by
eating Matsoth, neither can the true Passover be kept
now but by trusting in the atoning blood of Christ, the
true Passover Lamb. Listen, O listen, to one of your
own nation, crying to the Jews while pointing to Jesus,
" Behold the Lamb of God that taketh away the sin of
the world."
Our seventh point is designated —
Atonement.

onsan dp
Day of Atonements.
Jew. All true Jews regard "yom kippur" as the most
solemn day in the whole year. We fast, we pray, we
weep, and give alms in order to find forgiveness of our
sins. Our Rabbis tell us that sacrifices are not necessary
now, but that God will accept almsgiving, prayers, and
fasting instead.
Christian. We know that your "yom kippur" is a
1 i Cor. v. 7, 8.

2l8 "ISRAEL MY GLORY."
most solemn day, and instead of ridiculing your obser
vances as superstitious, many true Christians, on your
account, feel as much pain on that day as do the Jews.
Jew. Do any Christians feel pain on our account?
Why so ?
Christian. Because they know, on the clearest testimony
of Holy Scripture, that if the God of Israel changes not —
and He says — TMtP N? mm "ON " I am Jehovah, I change
not " ; the praying, fasting, weeping Jews can have no for
giveness on yom Kippur, except on the ground of atoning
blood; for God says— 132'' tt»232 NIPT DTr'O— " For it is
the blood that maketh an atonement for the soul " : * and
to show that this is not one way of forgiveness amongst
others, but the only way, God says by another Jew : " Apart
from shedding of blood there is no remission." 2 The Jews
have now no atoning blood, and consequently no forgive
ness of sins.
Jew. Our learned men are telling us now that the
slaughter of animals in sacrifice was a heathen custom,
and that as a matter of policy this custom was adopted
by the Mosaic law as a temporary expedient, to prevent
the Israelites from sacrificing to the heathen deities ; but
that now the idea of the sacrifice of animals is contrary
to the spirit of the age we live in.
Christian. Surely it is most dishonouring to God to
suppose that He would adopt a policy of expediency by
adopting heathen rites into the Mosaic law ; besides, we
must remember that the sacrifices under the Mosaic law
did not preserve the Jews from idolatry, for both the
kingdoms of Israel and Judah fell into gross idolatry
which banished them from their country. We Christians
believe that those Jews are right who hold that the
sacrifices were for a temporary purpose.
' Lev. xvii. n. 'Heb. ix. 22.

JEWS' MISTAKES CORRECTED. 219
Jew. Well, then, you would not encourage us to pray
for the restoration of sacrifices, but you would take sides
with those reform Jews who say we have become too
enlightened to need sacrifice. How then do you suppose
we shall get the forgiveness of our sins ?
Christian. The best way both for Jew and Christian is
first to hear what God has to say on this matter. Let us
go back to the observance of yom Kippur in ancient times,
and see what were the instructions given by God when He
instituted the day's observances. Let us look for a moment
at the meaning of the root word 122 from which Kippur
is derived. It is translated commonly, yea more than sixty
times, by the word atonement, also by the word expiation,
purge, reconcile, reconciliation, reconciling, pacified, ap
pease, pardon, forgive, cleanse. These words plainly tes
tify that Kippur has to do with some transaction between
God and man, by means of which reconciliation is effected
on the basis of atonement for sin, the claims of God's
holiness and law fully met, and the sinner's forgiveness
and cleansing honourably provided for.
The fullest instructions for the observances of this day
are given in the 16th chapter of Leviticus. Here Jehovah
speaks to Moses, and instructs him to tell his brother Aaron
when and where and how he is to serve during that day.
Leviticus xxiii. 27 also specifies the day as the tenth of the
seventh month (Tishri). Rest from work, affliction of soul,
and sacrifice are strictly enjoined — none may be neglected
without peril. On this one day only of the whole year may
Aaron enter the Holy of Holies within the vail. He first
takes the blood of the bullock as the atonement for himself
and for the priestly house, sprinkles it once on JVlSDn —
the mercy seat eastward, and before the mercy seat seven
times. Then he must kill the goat of the sin offering, that
is for the people, and present its blood in the same place and

220 "ISRAEL MY GLORY."
in the same manner as he had presented the blood of the
bullock. Then he takes the live goat, lays both his hands
on its head, confesses over it all the iniquities of the chil
dren of Israel, and all their transgressions in all their sins,
putting them upon the head of the goat and sending him
away. God speaks to Moses. Mos es tells Aaron exactly
what God says. Aaron does exactly what God tells him
by Moses. The atonement for sin is made and the people
and priests are forgiven. This is plainly God's way of
atoning for sin and of forgiving the sinner.
Jew. Our Rabbis and learned men tell us what to
believe and what to do. Some tell us that sacrifices never
had atoning value, but were expressive only of dependence
on God, and of gratitude to God. Some say they were
to give employment and a livelihood to a priesthood.
Others say the day itself atones for sin. Others tell us
that the blood wasted in the body by fasting atones for
sin. And others that the slaughter of a fowl on the eve
of yom kippur will atone for sin. Many of us are much
perplexed as to what is the truth.
Christian. This is most perplexing and unsatisfactory.
We are in God's hands. We have sinned against God.
God is angry with the wicked every day. God says,
" All have sinned." God says, " The soul that sinneth, it
shall die." " Death is the penalty of sin." " The life is
in the blood." " It is the blood that maketh an atonement
for the soul." Not the blood of the sinner wasted by fast
ing. Not the blood of the fowl killed by many Jews on
erev yom kippur (eve of the day of atonement). These
sacrifices would have atoned for sin if God had appointed
them, but He has not, and so they are useless. The day
itself has no more virtue than any other day to atone for
sin. The passover without a lamb is no passover. The
Lord's Passover provided sheltering blood, and a lamb

JEWS' MISTAKES CORRECTED. 221
on which to feed. Now the Jews have unleavened bread
only. The annual atonement provided by God was the
bullock's blood for the priestly house, and the goat's blood
for the congregation of Israel. Had Aaron observed the
day by repentance, fasting, weeping, prayer, only, and
thus entered the Holy of Holies on yom kippur, he
would have been killed dead on the spot. And can a Jew
hope to be saved where Aaron would have been killed ?
Jew. But the Christians do not offer sacrifices, and
they profess to know their sins forgiven ; why should
not we Jews get forgiveness without sacrifice? If sacri
fices are necessary for us, why not for them ?
Christian. There is no respect of persons with God.
Jews and Gentiles have all sinned. God elects the Jewish
nation to learn, and then teach His way of salvation. In
their Tabernacle and Temple the daily and yearly sacrifices
teach about sin, atonement and forgiveness. Either the
sinner must die for his own sin, or a substitute provided by
God. The substitute must not be a sinner, so God provides
bullocks, lambs and goats. God shows His displeasure
against sin by the death of the innocent victim ; and at the
same time He shows His love to the sinner by appointing
a substitute. These sacrifices were to be offered only by
the Jews, not by the Gentiles. The Jews were to be a
blessing to the world, but the world would not and could
not practise the Jews' religion of sacrifices. The noth
Psalm teaches a change of Priesthood pTHr^bn WDTrby
after the order of Melchizedek. If a change of priesthood
there must be a change also of the law of sacrifices. That
priesthood is the priesthood of the Messiah. The sacrifices
all pointed to Him. The sacrifices of bullocks, lambs, and
goats were not worth as much as a man, so they had to be
offered over and over again, day after day, and year after
year, for many centuries, till the Jews had well learned

222 " ISRAEL MY GLORY."
their lesson — that God's way of saving a sinner is, atone
ment by blood, the innocent dying for the guilty. The
sacrifices having served their purpose as picturing the
sacrifice of Messiah, whose one voluntary sacrifice gave
full meaning and a termination to the Mosaic sacrifices,
and thus perpetuated the doctrine of atonement by blood
to the end of the world. Like the Jewish sacrifices, the
Messiah must be without sin, and must die instead of the
sinner. Besides, He must be a Divine Person, that His
sacrifice may avail for all sinners and for all time — indeed
He must be mm "TN^O "Angel of Jehovah," and mm
"l3p"I2J "Jehovah our righteousness." The sinlessness of
the Lord Jesus Christ qualifies Him to take the sinner's
place ; and His Divinity gives infinite value to His sacri
fice. Jew. Then do you mean to say that the repentance,
fasting, praying, and almsgiving of the Jews will not avail
for the pardon of their sins ?
Christian. Certainly they will not. We must go by
what God says. Your forefathers who offered sacrifices
in obedience to God knew their sins forgiven on the
testimony of God. When Jesus offered Himself as a
sacrifice on the cross, then all Jews who wished to have
their sins forgiven, trusted in His atonement and got
forgiveness. God then swept away the sacrifices of the
Mosaic law as done with, so that Jews and Gentiles alike
might have salvation through the one atonement made by
Jesus on the cross ; for WTOl^D N21D "D^SD ^nD NTTl
: i:6-N2-D irrarni Vby VObv "1D1D " He was wounded for
our transgressions, He was bruised for our iniquities . the
chastisement of our peace was upon Him ; and with His
stripes we are healed." l U03 12m1? VPN Wyn I.N20 l&J
1 Isa. liii. 5.

JEWS' MISTAKES CORRECTED. 223
"rfo )V na 12 yXFI mmi " All we like sheep have gone
astray ; we have turned every one to his own way ; and
the Lord hath laid on Him the iniquity of us all." l Christ
is now the true atonement, and there is no other. Read
the ninth chapter of the inspired letter to the Hebrews
written by a Jew, and you will get further light. "The
priests go in continually into the first tabernacle, accom
plishing the services ; but into the second the high priest
alone, once in the year, not without blood, which he offered
for himself, and for the errors of the people : the Holy
Ghost thus signifying that the way into the holy place
hath not yet been made manifest, while as the first taber
nacle is yet standing ; which is a parable for the time now
present ; according to which are offered both gifts and
sacrifices that cannot, as touching the conscience, make the
worshipper perfect, being only (with meats and drinks and
divers washings) carnal ordinances, imposed until a time of
reformation. But Christ having come a High Priest of the
good things to come, through the greater and more perfect
tabernacle, not made with hands, that is to say, not of this
creation, nor yet through the blood of goats and calves, but
through His own blood, entered in once for all into the
holy place, having obtained eternal redemption. For if the
blood of goats and bulls, and the ashes of a heifer sprink
ling them that have been defiled, sanctify unto the clean
ness of the flesh: how much more shall the blood of Christ,
Who through the Eternal Spirit offered Himself without
blemish unto God, cleanse your conscience from dead
works to serve the living God."2
jew. — Do you mean us to understand that we Jews
must either observe the ceremonies given by God to
Moses, in order to get forgiveness of our sins, or else
1 Isa. liii. 6. 2 Heb. ix. 6-14.

224 " ISRAEL MY GLORY."
we must accept Christ as our Messiah, and His death
as our atonement ?
Christian. We dare not keep back the truth. You
must do one or the other. But since you cannot do the
former, and they would avail nothing if you could, for
they are abolished, you can now be saved only by the
atoning work of Christ. He took our place that we might
take His. He was treated, willingly, as we deserved to
be treated, that we might be treated as He deserved to
be treated. He was treated as though He had committed
all the sinner's sins; that we, trusting in Him, might be
treated, as though we had practised all His righteousness.
Indeed, " He, who knew no sin, was made sin for us, that
we might be made the righteousness of God in Him."
Jew. If all this be true, then the Christian religion is
more like the religion of Moses than is our present Jewish
religion. Christian. And so it is. You have changed Mosaism,
based on atoning blood, for Rabbinism which glories in the
absence of atoning blood. Is it wise, is it safe, to trust in
what man says instead of what God says ? God says, " It
is the blood that maketh an atonement for the soul." The
believing Jew and the believing Gentile say of Jesus " In
whom we have redemption through His blood, the forgive
ness of sins, according to the riches of His grace." " The
blood of Jesus Christ His Son cleanseth us from all sin."
This is God's way, there is no other — accept it and be
saved for ever ; or reject it, or neglect it, and be lost for
ever. " Why will ye die, O house of Israel." " The wages
of sin is death, but the gift of God is eternal life through
Jesus Christ our Lord." " Believe on the Lord Jesus
Christ, and thou shalt be saved."

22 5

CHAPTER XII.

QUESTIONS ON MESSIANIC PASSAGES PUT BY CHRISTIANS
TO JEWS.
The foregoing pages solve the main doctrinal difficulties
of the Jew by a reference to the teaching of the Old Testa
ment Scriptures. There is no doctrine vital to Christianity
but may be proved from the Jewish Hebrew Scriptures.
The conversational style has been adopted to make the
matter simple and attractive to the Jew, and also to
help the ordinary Christian to deal with the Jew who
honestly wishes a solution of his difficulties, and desires to
know the truth. Beyond this God has graciously been
pleased already to bless these brief papers to the removal
of Christian doubts and to the strengthening of Christian
faith. A moderate acquaintance with the Old Testament Scrip
tures ought to qualify any Christian to meet the Jew on
his own ground, and to convince him that, to be consistent,
he must either deny the inspiration of the Scriptures or
believe in the Messiahship of Jesus.
Our risen Lord expounded Moses, the Prophets, and the
Psalms concerning Himself.
Besides the form of apparent attack upon the Jew by
directly proving the Messiahship of Jesus, and by con
founding him, excite him to anger and even blasphemy,
there is another, though apparently indirect, yet very effec
tive way of presenting the truth to the Jew, and that is by
IS

226 " ISRAEL MY GLORY."
asking questions. Our blessed Lord heard the Jews, and
asked them questions. There is great wisdom in asking
profitable questions ; and besides, the interrogator volun
tarily puts himself under obligation to the interrogated.
The Jews are themselves very fond of asking questions, and
they should be encouraged to do it, and should not be
ridiculed when they ask even frivolous ones. Our blessed
Lord set people thinking by the thoughtful and infinitely
wise questions He was continually asking. These ques
tions raised difficulties in the mind which led to reasoning
and disputing among disciples, Scribes and Pharisees, and
the people generally, and also to a shower of questions
from all sorts of people to the Lord Jesus Himself.
Take for example a few asked by the Lord Himself.
" Whom do men say that I the Son of Man am ? "
" Whom say ye that I am ? " " What thinkest thou Simon?"
" Of whom do the kings of the earth take custom or tri
bute ? " " How long shall I be with you ? " " How long
shall I suffer you?" "What went ye out into the wilder
ness to see ? " " How can Satan cast out Satan ? " " Are ye
able to drink of the cup that I shall drink of ? " " What will
ye that I shall do unto you ? " " The baptism of John,
whence was it? from heaven or of men ?" "What think ye
of Christ ? Whose son is He ? " " If David then call
Him Lord, how is He his son ? " " Whether is greater, the
gold, or the temple that sanctifieth the gold ? " " Friend,
wherefore are thou come ?" " Thinkest thou that I cannot
now pray to My Father, and He shall presently give Me
more than twelve legions of angels ? " " Why are ye so
fearful ? Plow is it that ye have no faith ? " " Lovest
thou Me ? " " What shall it profit a man, if he shall gain
the whole world, and lose his own soul ? Or what shall a
man give in exchange for his soul ? " " What manner of
communications are these that ye have one to another, as

QUESTIONS PUT TO JEWS. 227
ye walk and are sad ? " " Why are ye troubled ? And
why do thoughts arise in your hearts ? " " Have ye here
any meat?" "Ought not Christ to have suffered these
things, and to enter into His glory?"
Now take, for example, a few asked by all sorts of people
of the Lord Jesus Himself. " Why then say the Scribes
that Elijah must first come ? " " How can these things be ? "
" Why could not we cast him out ? " " Is it lawful to heal
on the Sabbath days ? " " Why do we and the Pharisees
fast oft, but Thy disciples fast not ? " " Why speakest Thou
unto them in parables ? " " How oft shall my brother sin
against me, and I forgive him ? till seven times ? " " What
sign showest Thou then . . . What dost Thou work ? "
" Is it lawful for a man to put away his wife for every
cause ? " " Good Master, what good thing shall I do that
I may have eternal life ? " " By what authority doest
Thou these things ? And who gave Thee this authority ' "
¦" What is it which these witness against Thee ? " " Why
walk not Thy disciples according to the tradition of the
elders, but eat bread with unwashed hands?" " Art Thou
the Christ, the Son of the Blessed ? " " Wilt Thou at this
time restore again the kingdom to Israel ? "
The immediate contexts of all these questions are full of
precious truth and Divine instruction. To give even a
brief exposition of them, with the practical lessons they
suggest, would fill a moderately-sized volume. But this is
not our object here ; our object is simply to show any
ordinary fellow Christian that the attention and interest
of the Jews in the person and work of Christ may be
secured effectually by "hearing them, and asking them
questions." Some of the questions put by our Lord to the
Jews of His day are equally suitable to the Jews of our own
time ; such as, " What think ye of Christ ? Whose son is
He ? " and if the Jew reply, as likely he will, " He must be

228 "ISRAEL MY GLORY."
the son of David," then another question naturally follows
— " If David then call Him Lord, how is He his son."
So also we find many of the questions put by the Jews
to our Lord reproduced in every variety of form at the
present day in missionary work amongst them. Should a
Jew ask a question that implies culpable ignorance, don't
laugh at him, but learn to " have compassion on the ignor
ant, and on them that are out of the way." Should he ask
a foolish question, give him such a discreet and wise answer
as shall make him ashamed of his foolishness. The diffi
culties of an honest enquirer, if a thoughtful and true Jew,
are many, and must be fairly, kindly, and patiently met by
passages of Scripture, and by arguments and illustrations,
taken as much as possible from the Old Testament alone.
Take a few plain Messianic predictions from the Old
Testament and ask the Jew simple questions upon them.
Is not the Messiah first promised as the seed of the
woman? Have we not here an intimation of the Mes
siah's miraculous birth ? Is there another passage in the-
entire Bible where }T)F seed, is applied to woman ? Is
it not always elsewhere applied to the male both of man-
and beast? Then why object to a Divine Son from a
human mother? Does not Isaiah predict just such a
Messiah when he says, " Behold, the virgin shall conceive,.
and bear a son, and shall call his name Immanuel"?1
Is not this to be fulfilled in the event of a male child
born of a pure Jewish virgin, and who is at the same-
time — Immanuel — God with us? Besides, is not the
superhuman character of the Messiah hinted at in the
ability of the promised seed of the woman to defeat and.
crush the power of the tempter, the Devil ? Did not Adam,
and Eve, though stronger than we are, fail under the power
1 isa. vii. 14.

QUESTIONS PUT TO JEWS. 229
of Satan's temptation? Did not Jesus successfully resist
and overcome the Devil in His temptation? Was not
Jesus manifested to destroy the works of the Devil ? Is
Jesus not pledged through death to " destroy him that had
the power of death, that is, the Devil"? J Why then should
not Jesus be accepted as the Seed of the woman, the Con
queror of Satan, the Messiah promised to the Jews, and
the Lifter-up of poor fallen humanity ?
Should the Jew object to the miraculous in the concep
tion of Christ, as he frequently does, then ask him such
questions as the following : Are not your sacred Scriptures
full of the miraculous? Was not your nation born in
miracle? Has not your history been full of miracle?
Is not your very existence at the present day a mir
acle ? Did not Adam and Eve come into existence by
miracle ? Was not Isaac a child of miracle ? Ought not
the Jew to be the last person in the world to object to any
thing on the ground of its being miraculous? Besides,
should not God's Word settle everything ? If God's Word
teaches us to expect a Messiah just like Jesus, and it does,
why not accept Jesus as God's promised one ?
Now let us consider the true meaning of, and ask a
few questions upon, another Old Testament prediction,
acknowledged by ancient Jewish writers to be Messianic.
" The sceptre shall not depart from Judah, nor the ruler's
staff from between his feet, until Shiloh come ; and unto
him shall the obedience of the peoples be." s
As we write to help ordinary Christians and not simply
for the benefit of scholars, we refrain from giving the
varied translations and interpretations of this verse, many
of which we should have to refute, and thus bewilder the
ordinary reader. We may just observe that J32tf trans-
1 Heb. ii. 14. 2 Gen. xlix. 10 (R.V.).

230 "ISRAEL MY GLORY."
lated " sceptre," means tribe and rod, and is fairly trans
lated by some as " tribal staff." ppFlD translated " law
giver," the late Dr. McCaul translates, "a subordinate
magistrate." mW Shiloh, is evidently the abstract noun
for "peace," or "the peaceful one." D^DV means "peo
ples " or " nations." Dr. McCaul gives the sense of the
whole verse as follows : — " A chief tribal governor shall
not cease from Judah, nor a subordinate magistrate from
his posterity, until He Who is PEACE shall come, and to
Him shall be the obedience of the nations." In short,
that whatever might become of other tribes, Judah must
retain his separate existence as a tribe, and also his inde
pendent government, until the coming of Shiloh, to Whom
the heathen should yield obedience.
Now ask the Jew questions on this passage. Should
this passage not be regarded, honestly and reverently,
as the Word of God? Has the tribe of Judah not been
broken up and scattered to the four winds ? Has not inde
pendent government ceased in Judah ? Does not ancient
Jewish tradition interpret Shiloh as the Messiah ? Ought
not the Messiah to have come before the breaking up of
the tribe and government of Judah? Ought not some
Gentile nations to be found acknowledging the Messiah as
Lord ? Did not Jesus come before the final dispersion
of Judah? Have not Gentile nations been gathered to
Him ? Has He not, through His blood shed on the cross,
given peace of conscience to millions of poor sinners?
Has any person but Jesus any claim whatever to be con
sidered as the Shiloh, the Messiah? If this passage be
honestly accepted as the Word of God, does it not follow
that Jesus must be accepted as the Messiah ? If Jesus be
rejected, does it not follow that this passage must be
rejected as claiming to be the Word of God. Why reject

QUESTIONS PUT TO JEWS. 231
the Word of God and die ? Why reject Jesus and perish ?
" Why will ye die, O house of Israel ? " J
Very profitable questions may be asked upon a remark
able passage in Deuteronomy — "The Lord thy God will
raise up unto thee a prophet from the midst of thee, of thy
brethren, like unto me; unto him shall ye hearken ; accord
ing to all that thou desirest of the Lord thy God in Horeb
in the day of the assembly, saying, let me not hear again
the voice of the Lord my God, neither let me see this great
fire any more, that I die not. And the Lord said unto
me, They have well said that which they have spoken. I
will raise them up a prophet from among their brethren, like
unto thee ; and I will put my words in his mouth, and he
shall speak unto them all that I shall command him. And
it shall come to pass, that whosoever will not hearken unto
my words which he shall speak in my name, I will require
it of him."3
Some Jews apply this to Joshua, some to Jeremiah, and
some to a succession of prophets. The Jews have no
authoritative interpretation of this passage, because they
all wish to evade its application to Jesus, and it really fits
no other person that ever lived since the days of Moses.
Was not Moses, even as a prophet, different from all
other prophets, except Jesus? Did not God say, as re
corded in Numbers xii. 6 — 8, that He would speak with
Moses " mouth to mouth " ?
Does not the inspired Word state that " there hath not
arisen a prophet since in Israel like unto Moses, Whom
Jehovah knew face to face"? (CP?|"^ O'Of). This latter
passage is found in Deuteronomy xxxiv. 10, and is thought
by many to have been added by Ezra as an inspired foot
note. 1 Ezek. xviii. 31. 'Deut. xviii. 15-19.

232 "ISRAEL MY GLORY."
Was not the prophet Moses also a redeemer? Was
not the Prophet of Nazareth the Redeemer ? Was not
the prophet Moses a Mediator? Was not, and is not,
Jesus the one Mediator between God and men ? Was
not the prophet Moses a lawgiver ? Did not Jesus reveal
and do the will of God ? Was not the prophet Moses
called "King in Jeshurun" ? Was not Jesus born "King
of the Jews " ? And did He not die as " King of the
Jews " ?
Now, my brother Jew, can you honestly say that any
Jewish prophet, since the death of Moses, has ever lived,
who has been like Moses in having been spoken to by God
" mouth to mouth ; " and known by God " face to face ; "
and who was also a redeemer, a mediator, a lawgiver, and a
king — except Jesus ? If Jesus is the only Jew possessing
the marks of these distinctive peculiarities — and He is the-
only one — why not accept Him as Messiah and Saviour ?
Does not God say concerning this prophet that — " I will
put my words in His mouth, and He shall speak unto
them all that I shall command Him " ? Did not Jesus say,
" He that loveth me not keepeth not my sayings : and the
word which ye hear is not mine, but the Father's which
sent me"?1 Did not Jesus also say — "As the Father gave
me commandment, even so I do " ? And, " I have given
unto them the words which thou gavest Me " ? 2 Does not
God declare that — " Whosoever will not hearken unto My
words which He [the prophet like unto Moses] shall speak
in My Name, I will require it of him " ? Did not Jesus
speak to the Jews the words of God ? Did the Jews hearken
to Jesus speaking the words of God in God's name ? Is it
surprising that God should keep His word and punish dis
obedience ? Have not the Jews been a punished people
1 John xiv. 24. 2 Ch. xiv. 31 and xvii. 8.

QUESTIONS PUT TO JEWS. 233
ever since they rejected Christ ? By rejecting the words of
the Father as brought to them by Christ, have not the
Jews rejected the Father also ? Is there no connection
between the disobedience of the Jews and their subsequent
punishment ?-
Take now the second Psalm. Ancient Jewish inter
preters, and some modern ones, apply this Psalm to the
Messiah. The modern ones give themselves immense
labour in trying to make the Psalm misfit Jesus. Ask
the Jew such questions as the following : — Is not the Mes
siah mentioned in the second verse as " His Anointed " —
Jehovah's Messiah? (imt£>/2). Are not the enemies of the
Messiah the enemies of Jehovah also? Is this Messiah
not spoken of as king in verse six ? Is He not spoken of
in verse seven as Jehovah's Son by generation, and not by
adoption ? Was any king of Israel ever spoken of in this
manner except Jesus ? Did any king in Israel ever have
the heathen for his inheritance, or the uttermost parts of
the earth for his possession? Are not the kings and judges
of the earth exhorted to the wisdom of doing homage to
the Messiah, the King of Israel, the begotten Son of God ?
Should they refuse, is there not danger of His being
angry, and of their perishing? Are not all pronounced
blessed who put their trust in the Messiah, the King of
Israel, the Son of God ? Is not a curse denounced in
Jeremiah xvii. 5 upon all who trust in a mere man ? Are
the descriptions of the Messiah as given in this Psalm
applicable to any one but the Lord Jesus Christ ? Then
why not trust in Jesus and be supremely blessed ?
Psalm xvi. must be briefly considered. We do not pro
pose to give an exposition of this beautiful Psalm, but
simply to notice that part of it which relates to the resur
rection of the Messiah. The subject of the Psalm is evi
dently the Messiah. Dr. McCaul says, "The subject of

234 "ISRAEL MY GLORY."
this Psalm, then, is one whose delight is in God, who is in
trouble, and therefore asks help ; is rejected by the Jews,
whose worship he will not accept : whose soul is not left in
Hades, and whose flesh sees no corruption. Even accord
ing to Jewish interpretation, this can only apply to the
Messiah, whom the ancient Jews expected as a sufferer,
and to rise from the dead." (Schottgen de Messia, pp. 564
-56S.) We may ask the' Jew such questions as these — Can this
" Holy One " be really any other than the Messiah ? Can
He by any possibility be David ? Was not David's body
put in the tomb and left there ? Did not David's flesh see
corruption ? Is it not implied that this " Holy One " will
die, be buried, and rise again from the dead, before the flesh
sees corruption ? Was not Jesus God's Holy One ? Did
not Jesus die? Was not Jesus laid in the tomb? Was
He left in VlNltf Hades, or the grave ? Did the flesh of
Jesus see corruption ?
Have we not in the character and experience of this
Holy One a photograph of the Messiah? Is not Jesus,
and Jesus only, the person photographed ? Why then not
embrace Him as Messiah and Saviour?
Listen to what two Jews of sterling character have to
say, on the highest authority, to their own people on this
subject. The Jew Peter says of Jesus — " Whom God hath
raised up, having loosed the pains of death : because it
was not possible that He should be holden of it. For
David speaketh concerning Him, I foresaw the Lord always
before my face, for He is on my right hand, that I should
not be moved : Therefore did my heart rejoice, and my
tongue was glad ; moreover also my flesh shall rest in
hope : Because Thou wilt not leave my soul in Sheol,
neither wilt thou suffer Thy Holy One to see corruption.
.... Men and brethren, let me freely speak unto you

QUESTIONS PUT TO JEWS. 235
of the patriarch David, that he is both dead and buried,
and his sepulchre is with us unto this day. Therefore
being a prophet, and knowing that God had sworn with an
oath to him, that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his throne ; He
seeing this before spake of the resurrection of Christ, that
His soul was not left in Sheol, neither did His flesh see cor
ruption. This Jesus hath God raised up, whereof we all
are witnesses  For David is not ascended into
the heavens : but he saith himself, The Lord said unto my
Lord, sit thou on my right hand, until I make thy foes thy
footstool. Therefore let all the house of Israel know as
suredly, that God hath made that same Jesus, whom ye
have crucified, both Lord and Messiah." x
This testimony given concerning the risen Jesus by the
Jew Peter brought 3000 of his Jewish brethren in one day
to accept Jesus as Messiah and Saviour.
Now hear what the second Jew has to say. This Jew, a
man of high character, ability, and learning, says to his
brethren, when speaking of David, " Of this man's seed
hath God according to His promise raised unto Israel a
Saviour, Jesus." " Men and brethren, children of the stock
of Abraham, and whosoever among you feareth God, to
you is the word of this salvation sent. For they that dwell
at Jerusalem, and their rulers, because they knew Him not,
nor yet the voices of the prophets which are read every
sabbath day, they have fulfilled them in condemning Him.
And though they found no cause of death in Him, yet
desired they Pilate that He should be slain. And when they
had fulfilled all that was written of Him, they took Him
down from the tree, and laid Him in a sepulchre. But God
raised Him from the dead  And we declare unto
1 Acts ii. 24-36.

236 "ISRAEL MY GLORY."
you glad tidings, how that the promise which was made
unto the fathers, God hath fulfilled the same unto us their
children, in that He hath raised up Jesus again ; as it is
also written in the second Psalm, ' Thou art my Son, this
day have I begotten thee.' And as concerning that He raised
Him up from the dead, now no more to return to corrup
tion, He said on this wise, ' I will give you the sure mercies
of David.' Wherefore he saith also in another psalm,
' Thou shalt not suffer thine Holy One to see corruption.'
But He, whom God raised again, saw no corruption. Be it
known unto you therefore, men and brethren, that through
this Man is preached unto you the forgiveness of sins : And
by Him all that believe are justified from all things, from
which ye could not be justified by the law of Moses." !
On such clear testimony from Jews themselves, resulting
in the conversion of thousands of Jews to Christ, and of
hundreds of millions of Gentiles also, why should the Jews
of the present day refuse to acknowledge Jesus as the
" Holy One " whose flesh should not see corruption, as
predicted in Psalm xvi. ? Why not trust Jesus as having
died for your sins, and risen again on account of your
justification ?
Many interesting questions may be asked the Jew on
Psalm xxii.; such as — Can you read this Psalm with an
unprejudiced mind and fail to see that it is a history of
Jesus written several hundreds of years beforehand ? Can
you find any person except Jesus who has fulfilled it?
Does not your commentator Kimchi, as well as the more
ancient rabbis, interpret the title of this Psalm — n$*a by
intJTj — as " concerning the morning star " ? Is not this a
title claimed by Jesus Himself? s Is not the subject of this
Psalm "despised of the people" — the Jewish people? Has
'Acts xiii. 23-39. 'Rev. xxii. 16.

QUESTIONS PUT TO JEWS. 237
not Jesus been despised by the Jewish people for ages, and
more despised than any other Jew, yea, than all other Jews
together ? (See verse 6.)
Is not the subject of this Psalm laughed to scorn by his
own people? Is it not those who see him that laugh at
him, mock him, and shake the head at him ? Do they not
taunt him by saying, "He trusted in the Lord that He
would deliver him ; let Him deliver him, if He delight in
him " ?
Was not this the exact treatment Jesus experienced
from the Jews? Was not Jesus mocked, spat upon, and
crowned with thorns? Did not the passers by rail on
Him, wagging their heads ? Does not the sufferer in the
Psalm die by crucifixion? Are not his hands and feet
pierced ? Was not this death Roman in form ? Was not
capital punishment among the Jews inflicted by stoning ?
Were not Achan and Stephen stoned ? Did not Jesus die
by crucifixion? Who but God could tell hundreds of
years beforehand that Jesus would be born under the
power of Rome, and thus fulfil Scripture by being born
in Bethlehem instead of at Nazareth? Who but God
could tell beforehand that Jesus would die by crucifixion
and not by stoning? Have you carefully noticed the first
and last words of the Psalm as uttered by the sufferer?
Have you noticed that they were cries Jesus uttered on the
cross of Calvary ? Does the sufferer not say — " My God,
My God, why hast Thou forsaken Me?" And also did
He not say— »"T^ 'S— Kee asah— " that it is done " ? Did
not Jesus cry as the sinner's substitute, in the sinner's stead
— "My God, My God, why hast Thou forsaken Me"? And
did He not also cry the cry of the conqueror as having ac
complished the work of atonement — " It is finished " ? Is
it not wonderful that the sufferer himself tells what his
murderers will do with his clothes after his death ? Does

238 "ISRAEL MY GLORY."
he not say, "They part my garments among them, and
cast lots upon my vesture"? Is it not said of Jesus — "And
when they had crucified Him, they parted His garments
among them, casting lots " ? x
How can any one but God tell what murderers will do
with a murdered man's clothes ? Is not God's hand seen
in all this in order to bring untold blessing to the human
race? Is not the sufferer in the Psalm, and Jesus of Nazar
eth, evidently one and the same person ? Why not accept
Him as God's provision for the salvation of poor perishing
sinners? Is it not wonderful grace in the sufferer to find
Him saying to His enemies — " I will declare thy name unto
My brethren " ? (verse 22). Is it not noteworthy that Paul
in speaking of Jesus says — " He is not ashamed to call
them brethren, saying, I will declare thy name unto My
brethren " ? 2 Are you Jews not exhorted to fear and glorify
this sufferer ? (see verse 23). " All ye the seed of Jacob,
glorify Him ; and fear Him, all ye the seed of Israel." Are
we not told in verse 27 that the whole world shall be blessed
through this sufferer ? Is it not stated that " All the ends
of the world shall remember and turn unto the Lord : and
all the kindreds of the nations shall worship before Thee " ?
Are not the Jews who refuse to fear and glorify Jesus the
most miserable people on the face of the earth ? Are not
the Gentiles who trust in and follow Jesus the most pros
perous, influential, religious, and useful people on the face
of the earth ? Are not believers in Jesus the most active
and self-denying people in the world in spreading the
knowledge of the true God and His word throughout the
earth ? With such overwhelming evidence of the Messiah-
ship of Jesus, ought it not to be more difficult to doubt
than to believe ? Why not abandon doubt which gives
•Matt, xxvii. 35 (R.V.). *Heb. ii. n, 12.

QUESTIONS PUT TO JEWS. 239
only misery, and why not try faith which assuredly brings
salvation and eternal blessedness?
There are several other Psalms which contain more or
less clear predictions of the Messiah, which any one truly
interested in the subject will search out and make his own
by prayerful study. Keeping in mind our object, to help
the ordinary Christian reader to meet the Jew on his own
ground by questions on Messianic passages, we desire not
to overload this branch of our subject. We must however
give a brief notice of Psalm ex. Ask the Jew such ques
tions as the following — Is not this, as the title states, " A
Psalm of David " ? Does not that mean that David is the
writer of the Psalm, and not the subject of the Psalm ?
Would it not do violence to Hebrew usage to translate
TOD TH? as, a Psalm concerning David, when 7 is the
sign of authorship ? Do not the words " My Lord " in the
first line mean David's Lord ? Does not David say that
Jehovah spake to David's Lord? Who is the one of whom
David speaks as "My Lord"? What does Jehovah say to
Him whom David designates " My Lord " ? Does Jehovah
not authorise David's Lord to seat Himself at His right
hand, the place of exaltation and honour ? Is this exalted
person whom David calls Lord any other than the sufferer
of the 22nd Psalm, who died, was buried, and who rose
again from the dead ? Is He any other than Jesus ? Ac
cording to verse 2 is He not to be a Ruler ? According to
verse 4 is He not to be a Priest ? David was a ruler, but
was he a priest? Is there not here a change of priest
hood ? Does this not imply a change in the Levitical law
of sacrifice ? Is not this person David calls " My Lord "
a Divine Person ? Is He not the same person as the one
mentioned in verse 5 as " The Lord at thy right hand ? "
Must He not necessarily be the same, as two persons can
not, at one and the same time, be at each other's right

24O "ISRAEL MY GLORY."
hand? Have you noticed that while "Adonee" — "My
Lord " — is a form frequently applied to distinguished men,
"' Adonai " — Lord — in the 5th verse, is a form applied only
to Jehovah? Can the subject of this Psalm be any other
than David's Son and David's Lord, the Messiah, the Son
of God— JESUS ?
The fifty-third chapter of Isaiah should be carefully
studied and used freely and frequently in conversation with
Jews. Many Jews know nothing about it. It is not read in
the synagogues. In the history of our Mildmay Mission
to the Jews a venerable Jew, who had seen this chapter in
Hebrew exhibited in the window of one of our mission rooms
at the East End, came to see our missionary, Mr. Adler, in
North London, and to compliment him on his ability to
write such beautiful classic Hebrew, and that, in his com
position, he had so clearly expressed the essentials of the
Christian religion as based on atonement by blood. The
same Jew came to my house some time after, and said to
me," I believe much about Christianity, but I cannot believe
that God has a Son." I replied, " I can quite understand
your difficulty, and have much sympathy with you ; and
indeed I would not believe it myself if your Old Testament
Scriptures did not teach the fact." I opened my Hebrew
Bible and read to him Proverbs xxx. 4, " Who hath
gathered the winds in His fists ? Who hath bound the
waters in a garment ? Who hath established all the ends
of the earth? What is His name?" Here I stopped for
an answer, and the Jew replied at once — Jehovah — pro
nouncing it Adonai. Now, I said, let me read on — " And
what is His Son's name, if thou canst tell ? " He shook
his head, and said, " I cannot tell." I then said, "But hap
pily I can tell, His name is Jesus." He is now, we believe
a secret believer.
In the early part of the year 1881 a discussion for some

QUESTIONS PUT TO JEWS. 24\
weeks was carried on in the Jewish World—a weekly
newspaper conducted by Jews — on the meaning and appli
cation of this fifty-third of Isaiah. I waited until the editor
gave his summary in a leading article, for which he held
himself responsible, and then wrote a brief reply to some of
his statements, and gave my view of the chapter as plainly
referring, to Jesus as the innocent sufferer ; and to the Jew
ish people as among those suffered for. The editor kindly
inserted my letter in full, without a word of reply or com
ment. It may be helpful to some if I give the letter just as
it appeared in the columns of the Jewish World for May
20th, 1 88 1.
Fifty-Third Chapter of Isaiah.
TO THE EDITOR OF THE JEWISH WORLD.
"Sir, — As one of your regular Christian readers permit
me to express my thorough appreciation of your liberality
in opening your columns for a friendly discussion of the
fifty-third chapter of Isaiah — a chapter which many Jews
have told me is never read in the synagogue.
"I fully agree with you when you say in your own notice of
the prophecy, ' Neither profoundlearning nor criti
cal ACUMEN IS REQUIRED IN ORDER TO UNDERSTAND
THE WORDS OF THE PROPHET OR INTERPRET HIS MEAN
ING.' This principle is as sound as it is simple, and where
truly applied to the reading of the Scriptures is honouring
to the God of the Bible. It is devoutly to be wished that
both Jews and Christians would read the Word of God on
the principle that if the plain and obvious sense make good
sense we should seek no other sense
"Apart then from the fact, which is an important one, that
ancient Jewish interpretation of high authority refers this
chapter to the Messiah, and that thousands of modern Jews
have been influenced by it to confess Jesus as the Messiah,
t6

242 " ISRAEL MY GLORY."
the plain and obvious sense of this chapter will not permit
its reference to the Jewish nation as meant by the innocent
sufferer. It seems to me that the entire chapter or para
graph falls naturally into two parts. First, an innocent
person suffering for the sins of others ; and, secondly, per
sons suffered for. Now if the person suffering for the
sins of others whilst innocent himself be the Jewish nation,
who are the persons suffered for ? Surely not the Gen
tiles. For Isaiah was assuredly a Jew, and he puts himself
amongst the persons suffered for, e.g., ' He was wounded
for our transgressions ' (1J3WSD) . . . ' And with his
stripes we are healed ' (l^-NSIJ im2mi). ' All we, like
sheep, have gone astray ; we have turned every one to his
own way; and the Lord hath laid on him the iniquity of
us all.' If then, Isaiah, being a Jew, puts himself amongst
the persons suffered for, the persons suffered for must re
present the Jewish nation. The innocent sufferer cannot
then mean the Jewish nation, unless the innocent and the
guilty can be one and the same people at one and the same
time. Besides, if the innocent sufferer means the Jewish
nation, why should Isaiah, in his first chapter, call heaven
and earth to witness -a fact that ought to appal the
universe, T have nourished and brought up children, and
they have rebelled against me. The ox knows his owner
and the. ass his master's crib, but Israel doth not know, my
people do not consider, Ah, sinful nation, a people laden
with iniquity,' &c. The repeated charges of guilt brought
by Isaiah against the Jewish nation for their varied and
multiplied transgressions absolutely forbid the identity of
the innocent sufferer in the fifty-third with the Jewish
nation, even apart from the fact that Isaiah puts himself
amongst the persons suffered for. And, further, the language
of the chapter itself forbids the identity. How can verse
nine refer to the Jewish nation ? ' And His grave was

QUESTIONS PUT TO JEWS. 243
assigned with the wicked, but he was with a rich man after
his death, because he had done no violence, neither was any
deceit in His mouth' (translated by a Hebrew scholar and
a Jew). If this chapter do not fit Jesus of Nazareth, it
certainly must be applied to one like Him ; anyhow it
cannot fairly be made to fit the Jewish nation, except as
in the persons suffered for.
" You observe in your notice of the chapter that it can
not refer to Jesus because the 10th verse forbids this ap
plication. You say under JH? PWP and D^D"1 T'W that
* Christ died childless,' and that ' Christ perished
WHEN ONLY THIRTY-THREE YEARS OF AGE,' and then
you say, 'NOW WE WOULD ASK ANY CANDID CHRIS
TIAN HOW THESE CONDITIONS WERE FULFILLED IN
THE Nazarene.' No one can complain of the tone of
this appeal to ' any candid Christian.' In dealing with
this verse I will endeavour to be ' THE CANDID CHRISTIAN.'
You say that JHF (seed) ' IS never used in Hebrew save
IN ITS PURELY NATURAL SENSE OF BODILY ISSUE.' Now in
Isaiah i. 4 we have the sinful nation called 'a seed of evil
doers,' which surely means disciples or imitators of the
wicked. Again in Isaiah lvii. 4 we have the expressions
* children of transgressors — a seed of falsehood.' But the
passage to which I would specially call your attention is
Psalm xxii. 30 : ' A seed (JTIt) shall serve him, -it shall
be accounted to the Lord for a generation.' In verse 27
of this psalm we find the Gentiles representing this seed
of the Messiah reckoned a generation for the Lord : ' All
the ends of the world shall remember and turn to the
Lord ; and all the kindreds of the nations shall worship
before thee.' So much for JTtf, seed, no one will deny
that Jesus has multitudes of disciples.
" Now permit a few words as to the words, ' he shall pro
long days.' According to Daniel ix. 26 Messiah is to be-

244 " ISRAEL MY GLORY."
cut off (FTt^D niy). In Psalm xvi. g, 10, the Messiah
says, ' my flesh also shall rest in hope ; for thou wilt not
leave my soul in sheol, neither wilt thou suffer thy Holy
One to see corruption.' And further, Daniel vii. 13 repre
sents the Messiah as coming as ' Son of Man in the clouds
of heaven.' And as no one can be called son of man who
has not-been born on this planet, these passages taken to
gether — and they all relate to the Messiah — evidently teach
the advent, death, resurrection, and return of the Messiah ;
so there seems no difficulty as to ' length of days.'
" But it is not necessary to go beyond the verse itself,
from which the words, ' length of days ' are quoted, to
find death and resurrection certainly implied. It is when
* He shall make himself a sacrifice for sin (DttW) he shall
see seed,' &c. Now the sin offering was always killed,
and it was no sin offering while alive, so that the seed was
to be a seed after death, and the length of days must be
in resurrection life. You state that 'THE WORD ID1? IS-
ACTUALLY PLURAL, THE EQUIVALENT, AS EVERY
Hebrew student knows, of Dr6 "them," and so
the Anglican translators very properly render
it in Deut. xxxiii. 3, where the word twice
occurs. So that the prophetic verse in Hebrew
REALLY READS, " FOR THE SINS OF MY PEOPLE THEY
WERE STRICKEN." THIS, HOWEVER, WOULD HAVE BEEN
AN AWKWARD ADMISSION FOR CHRISTIAN COMMENTA
TORS, SINCE THE TRANSLATORS OF THE AUTHORISED-
VERSION WERE GOOD ENOUGH, IN THE SPIRITUAL IN
TERESTS OF THEIR FOLLOWERS, TO RENDER, OR RATHER,.
MIS-RENDER THE TEXT IN ACCORDANCE WITH THEIR
PREVIOUS CONVICTIONS.' I think, on reconsideration,
you will see that such insinuations are not only un
generous but unjust. In the first place, it is readily
admitted that ID1?, the poetic equivalent for Dm\ is used.

QUESTIONS PUT TO JEWS. 245
as a plural in prose or historic Hebrew, but is used
also as a singular in Job xx. 23, and xxii. 2, and
also in Isaiah xliv. 15, -\tib "FJDP ^>D2 VWy, 'He maketh
it a graven image and falleth down to it' (ID1?). But
even should the plural be insisted on, the scope of the
chapter would not be affected, for a very able Hebrew
scholar, a Jew, translates it thus, 'On ACCOUNT OF THE
STROKE WHICH SHOULD HAVE BEEN UPON THEM,' and
certainly the word WI being a noun, is better translated
by ' STROKE ' than by a verb in the passive.
" It should not be thought strange by the Jews, that
Christians apply this chapter to Jesus, when the most
ancient and trusted authorities amongst the Jews them
selves apply it to the Messiah. Witness the famous
Alsech, who says, 'OUR RABBIS WITH ONE MOUTH HAVE
CONFIRMED, AND RECEIVED BY TRADITION, THAT KING
Messiah is here spoken of.' I trust that this discussion
may be conducted with reverence and goodwill, and with a
desire honestly to know the truth as God has revealed it. I
feel sure you will do me the justice to receive this kindly, as
I have for many years felt a kindly interest in your nation,
and a longing desire for your spiritual and temporal wel
fare. — Yours obediently, John Wilkinson."
A few questions we may suggest as proper to ask the
Jew respecting this wonderful portion of Old Testament
Scripture. Is there not here a wonderful sufferer, suffering
for the sins of others, but having none of his own ? How
can this one sufferer be made to mean the Jewish people ?
Have they no sins of their own ? Besides, who were the
persons suffered for ? Was not Isaiah a Jew ? Was he not
amongst the people suffered for? How can the sufferer and
the people suffered for be the same? Did not the great ma
jority of ancient Jewish interpreters regard this sufferer as
the Messiah ? Why should not modern interpreters do the

246 "ISRAEL MY GLORY."
same? Does not this sufferer answer exactly to Jesus? Does
not the atoning work of this sufferer give meaning to all the
atoning sacrifices offered under the Levitical law ? Does
.not this atoning work also give hope to the poor sinner?
Must you not have a Messiah according to Scripture ? If
your Messiah should come to-day, and must fulfil Scrip
ture, must he not be all that Jesus was ? Must he not do
all that Jesus did ? And must he not be treated by the Jews
exactly as Jesus was treated? Why not accept Jesus, trust
His atoning blood for the forgiveness of your sins, and get
eternal life as God's free gift ? Must the Messiah not
be of the seed of David ? Are not all genealogies lost ?
Must he not have come before the destruction of Jerusa
lem and of the temple, and have been "cut off" by a violent
death ? Are you not shut up to Jesus or no Messiah at all ?
Throw away at once, my Hebrew friend, your prejudice and
your self-righteousness, and accept Jesus as " The Lord our
righteousness," and get healing for your soul, through the
stripes inflicted on Him. Jesus is God's love-gift to poor
sinners — Jews and Gentiles.

247

CHAPTER XIII.
THE LORD'S LEADINGS IN MISSION WORK AMONG THE
JEWS.
THE work of Jewish conversion is God's work, not ours ;
only ours because His. Every worker in soul-winning
should bear in mind that the work is the Lord's, and that
we do not do God's work for Him, but that He does His
work through us. It is necessary that the instrument be
absolutely surrendered to the will of the Divine Worker.
There must be prompt, cheerful, unquestioning obedience
to the clearly ascertained will of Him we call Master and
Lord. The Christian is not his own ; he is the property of
another, and can honestly dispose of what he is and has,
only according to the Owner's pleasure. If we allow the
Lord to do what He pleases with us and by us, we shall get
the greatest blessing, and He will get the greatest glory ;
and He will bear all the expenses of His own work. If a
master send a servant to a shop for a shilling's worth of
anything, he will make himself responsible for the shilling ;
and shall it be thought for a moment that God will not pay
for all work He acknowledges as His ? Assuredly He will.
But if the servant should go to shop without the master's
order, it is no surprise that he goes without the master's
shilling. Is there no work called God's work that is not
His but only ours ? Are there no worldly, and even sinful,
modes adopted in getting money for work professedly
God's, and from which a holy God is obliged to withhold

248 "ISRAEL MY GLORY."
His blessing ? Where there is life there is growth, and the
growing needs of the Lord's work will be provided by the
Lord of the work.
All doctrinal, practical and experimental religion, to be
worth anything, must be based on the Holy Scriptures.
The doctrines we believe must be taught in the Book.
The work we do must be commanded in the Book. The
experience we attain to must be warranted by the Book.
The Book from the Lord of the Book must be everything
to us. Let us then glance at God's Word as the warrant
for God's work among the Jews.
" Preach the Gospel to every creature." The Jew must
have the Gospel preached to him, " whether he will hear or
whether he will forbear," unless we dare to be knowingly
disloyal to our Lord. Some say, " Yes, that is all very
well, but the Jews won't listen, they are so hard, so blind ; it
seems no use preaching to them." God says, " There is no
difference between the Jew and the Greek, for the same
Lord over all is rich unto all that call upon Him ; for who
soever shall call on the name of the Lord shall be saved."1
God says, absolutely " there is no difference." The Christian
Church has made a difference and is reaping the result. A
very practical lesson immediately follows : — " How shall
they call on Him in whom they have not believed ; and
how shall they believe in Him of whom they have not
heard ; and how shall they hear without a preacher ; and
how shall they preach except they be sent?" The Church
must send men to preach to Jew and Gentile ; that Jew
and Gentile may hear ; that hearing, they may believe ;
and that believing, they may call upon, or confess the name
of the Lord to salvation. There is with God no difference.
Further, the Gospel was to be preached " to the Jew first,"
and then to the Gentile. If we accompany Paul in all his
'Rom. x. 12, 13.

WORK AMONG THE JEWS. 249
journeys we shall find he never entered town or city but he
sought out the synagogue and preached the Gospel first to
the Jews, although he gloried in being the apostle to the
Gentiles. In precept we have apostolic doctrine—" first to
the Jew," and in practice we have apostolic precedent — ¦
"first to the Jew." Paul preached and practised this
Divine order. Why should not we do the same?
There is much to encourage the observance of this order.
The Jews are in all lands, have access to all people ; are
familiar with all languages : are acclimatised to all coun
tries ; they believe three- fourths of our Bible; they are
waiting for a Messiah ; they believe in the one true God ;
hence how much there is to encourage effort for their
conversion — loving, prayerful effort, that would redress the
wrongs of ages, show gratitude for the priceless blessings
received from them, and secure in them glorious auxiliaries
in spreading the Gospel throughout the world.
The Jews have made, by Divine grace, illustrious men of
God. One Old Testament convert said, " I will speak
of Thy testimonies also before kings and will not be
ashamed." This was not idle boasting, for on another
occasion the same Jew said, " With my lips I have declared
all the judgments of Thy mouth."
We have not only Scripture warrant, but much to en
courage work for the Lord amongst the Jews. Some think
that this work is very discouraging, if not hopeless. But is
there no connection between the hostility of the Jews to
Christ and the cruel treatment they have received for ages
from so-called Christians ?
All the Christianity the Jews have seen for ages has been
idolatry ; and all -they have felt has been cruelty. No
wonder they have been prejudiced. After centuries of cruelty
with its natural results, and which has not yet ceased, we
have had a few years of kindness shown to a very limited
extent, but yet with most encouraging results.

250 "ISRAEL MY GLORY."
Many thousands of Jews now believe in and confess
Christ. Hundreds preach His Gospel. Tens of thousands
of Jews are now reading the New Testament, and are be
coming better acquainted with its contents than are many
Gentiles. True, they may not always read it from the
purest of motives ; some, however, have been converted
while reading it only to oppose its claim to Divine authen
ticity. A few years ago, blasphemy of Christ and of His mission
was largely prevalent among the Jews ; now they are speak
ing and writing in the most respectful terms of Jesus of
Nazareth. A distinguished Jew has spoken and published the fol
lowing beautiful and eloquent sentiments : —
" It has been said, and with some commendations on
what was called my liberality, that I did not in this dis
course, on its first delivery, term Jesus of Nazareth an
impostor — I have never considered Him such. The im
postor generally aims at temporal power, attempts to
subsidise the rich and weak believer, and draws around him
followers of influence whom he can control. Jesus was free
from fanaticism : His was a quiet, subdued, retiring faith ;
He mingled with the poor, communed with the wretched,
avoided the rich, and rebuked the vainglorious. In the
calm of the evening He sought shelter in the secluded
groves of Olivet, or wandered pensively on the shores of
Galilee. He sincerely believed in His mission. He courted
no one, flattered no one ; in His political denunciations He
was pointed and severe ; in His religion calm and subdued.
These are not characteristics of an impostor ; but, admit
ting that we give a different interpretation to His mission,
when 150,000,000 believe in His Divinity, and we see
around us abundant evidences of the happiness, good faith,
mild government, and liberal feelings which spring from

WORK AMONG THE JEWS. 25 1
His religion, what right has anyone to call Him an impos
tor ? That religion which is calculated to make mankind
great and happy cannot be a false one."
Another Jew, a distinguished Rabbi, speaking of Jesus of
Nazareth, says: — " We are far from reviling His character,
or deriding His precepts, which are indeed, for the most
part, the precepts of Moses and the prophets. You have
heard me style Him the ' Great Teacher of Nazareth', for
that designation I and the Jews take to be His due. No
enlightened Jew can or will deny that the doctrines taught
in His name have been the means of reclaiming the most
important portions of the civilised world from gross idola
try, and of making the revealed Word of God known to
nations, of whose very existence the men who sentenced
Him were ignorant."
Sympathy manifested by Christians with the suffering
Jews, in Russia, has had a wonderful effect on Jewish
minds, and induced numbers to listen to the Gospel.
But now let us speak of the Mildmay Mission to tfie
Jews. There are other missions to the Jews as the London
Society ; British Society ; Presbyterian Societies of Eng
land, of Scotland, and of Ireland ; smaller Societies in
Germany, France, Sweden, Sydney, and in the United
States of America. This Mildmay Mission is a Mission,
not a Society. It has no Committee or travelling Secre
taries. In does not advertise for funds. Its agents simply
testify to the Jews that Jesus is the Christ, in obedience to
Him we call Lord, looking to the Lord to move the hearts
of His people to send in voluntary offerings all the money
needed to carry on the Lord's work. Let me give the
reader a little personal history, and then a history of the
origin and growth of this mission.

252 " ISRAEL MY GLORY."
Personal.
I was awakened to a sense of my danger and need of
salvation in the year 1838, but did not definitely trust in
Christ till 1839. I united with others in carrying on
cottage prayer meetings ; was then called to engage in lay
preaching, and invited to devote myself to the Christian
ministry. To this last request I gave a decided no, under
a deep sense of unfitness. But I continually told the Lord
that I would do anything or go anywhere at His plain call.
In 1 85 1 a friend in conversation incidentally mentioned a
mission to the Jews, and asked my thoughts about it. I
simply replied, " I know nothing about the Jews, but would
gladly go if God called, for I like difficulties when grace
is promised to overcome them, for facing and overcom
ing difficulties gives strength to character, and the Jewish
field must be one of the most difficult." I parted from my
friend intending to think no farther about the topic of our
conversation. The impression followed, which deepened
day by day, " 'That 's your sphere." I prayed much about it,
but had no peace till I offered myself and was accepted as
a missionary student by a Jewish Missionary Society. My
three years' course of study in Hebrew, Chaldee, Syriac,
Greek, Latin, logic, and theology, together with my sub
sequent service in Israel's cause, have tended to confirm
the above impression, "That s your sphere!' After twenty-
five years' connection with the Society, preaching Christ to
Jews, and truth about the Jews to Christians of all evan
gelical denominations, travelling ten thousand miles a year
during twenty-two years, I began to feel that much more
ought to be done than was done in direct evangelistic
work among the Jews. Not permitted to carry out the
plans I proposed, the Lord appeared to be calling me to
greater freedom of action, and to more simple and direct

WORK AMONG THE JEWS. 253
dependence on Him both for the needs of the work and for
personal support. Such a mission depending directly on
the Lord would furnish a powerful argument to the minds
of Christians in favour of the work being God's work, and
would bring down blessing from God on the Jews them
selves. In 1876 I voluntarily gave up a salary of £3 50 a year
and threw myself and the new mission on God for support.
I had frequently urged upon the late Rev. Wm. Penne
father the importance of a mission to the Jews in connec
tion with the Conference Hall, telling him I believed the
Lord would send unsolicited ^1000 a year for such a mis
sion. His reply was always to this effect, "Yes, I will
gladly have a Jewish mission if you will come and conduct
it." This dear servant of God was taken home before I
saw my way to take the step suggested. On the first day
of June, 1876, this Mildmay Mission to the Jews was insti
tuted, linked to the Conference Hall, and I lovingly wel
comed by Mrs. Pennefather and the Hon. Capt. Moreton as
its missionary and director. My personal needs were kindly
guaranteed by private friends for a period of three years, so
that I could not conscientiously take a salary for that period.
We asked the Lord definitely for £1000 a year for three
years, intending then to wait on Him for further guidance
as to whether we should continue the mission or abandon it
It may be asked, what led you to commence this mission at
that time ?

Origin and Object.
During the autumn of 1875, from notices in the papers I
saw the war-cloud arising between Russia and Turkey, and
the Eastern question coming up again, which would bring
nearer and nearer the restoration of the Jews to Palestine,

254 " ISRAEL MY GLORY."
and the return of our Lord. The fact came home to my
mind with heavy pressure— there are 80,000 Jews in Great
Britain, about 40,000 in London, and 40,000 in provincial
towns and cities (they have now — 1892 — increased to
150,000), and but little is done to reach them with the
Gospel. Much is done in preaching about the Jews
among Christians, with a view to collections and subscrip
tions, but little done amongst the Jews themselves to lead
them to Christ : what if Jews should soon leave us for
Palestine or our Lord return for His waiting ones, would
there be no blood-guiltiness attaching to the conduct of
Christians in our own land ?
The simple object of the mission is, as far as possible, to
preach Christ to all the Jews of Great Britain and Ireland,
before the Jews leave us for Palestine, or the Lord returns
for His people.
A printed circular was issued on the 1st of June, 1876,
setting forth the way in which we proposed to mission the
Jews in London, and, by an itinerant mission to visit the
Jews in the towns and cities of England, Scotland, Ireland,
and Wales. Our principle in money matters has always
been — Ask the Lord and tell His people. The Lord sent to
us the sum of £1,000 a year during our first three years.
The £1,000 in 365 days the first year; the £1,000 in 365
days the second year ; and the £1,000 in 363 days the
third year. On the 364th day of the first we were between
£9 and £10 short of the £1,000. No one was asked to
make up the £1,000, the matter was left altogether in the
Lord's hands. On the 364th day of the second year we
were about £25 short of the £1,000. On the last day of
the first year a cheque came in for £25 ; and on the last day
of the second year there came a cheque to the value of
£30. The work growing and our needs increasing, we
asked the Lord for £2,000 during our fourth year ; and one

WORK AMONG THE JEWS. 255
day before the year closed the £2,000 came in. The
promise by friends to supply personal needs for three years
was kindly fulfilled, after which new arrangements were
made. I felt the difficulty of appointing my own salary
from the mission fund ; so put the matter entirely in the
Lord's hands, telling Him that if He would Himself supply
my personal needs I would take no salary from any quar
ter. I praise God, He has granted my desire and honoured
my trust, for although I have no private means, and have no
rich friends pledged to give me one penny, and have never
written a letter to ask for help, God has graciously moved
the hearts of His people voluntarily to supply my need to
this day, and has sometimes given me the luxury of giving
back to Him the " running over." Indeed, we cultivate the
habit of speaking to the Lord about every detail of the
work. We not only ask Him for money, but also for
workers ; and although at first I thought only of another
missionary besides myself, and perhaps a Bible woman
to work among Jewesses, the Lord has given us about
fifty-four workers — male and female— and sent from almost
every evangelical denomination. About one-third of these
workers are able and willing to give their services gra
tuitously. Let me digress for a few minutes to give two or three
facts which God used as stepping stones towards a life of
absolute dependence on Him for the supply of all the needs
of His work and His workers.
Over twenty years ago a Jew I met in the Midland
Counties, after much prayer and effort, was brought to
confess Christ. His wife opposed him and threatened to
leave him. I visited and prayed with her again and again,
and she confessed Christ also, and I baptised husband,
wife, and children. He seemed to possess the missionary
spirit, for he won another Jew to Christ before his own

256 "ISRAEL MY GLORY."
baptism. I commended him to a secretary for mission
work. The reply was, " We have no means, and besides, he
ought to go to college for further education and discipline."
My mind was much exercised about this case. My wife
and I agreed to ask the Lord for £50 and I would then
send the man to college, and trust the Lord for all further
expense needed. A friend, unknown before, having heard
of this case, called on me and said, " I have it on my
heart to aid you with this case ; how much shall I give
you ?" "Excuse me, I shall name no sum, but will leave it
with the Lord." He took out his cheque book at once and
wrote a cheque for £50, saying, " Is that of any use to
you ? " I burst into tears of gratitude to God ; it was just
the amount asked of the Lord. That case, in college and
other expenses, cost me over £300, but the Lord sent it all,
and a little over. The balance I gave to the man, saying,
" Get your wife a new dress and your children boots." This
man afterwards told mc that he had won for Christ seventy-
five Gentile souls in three years.
The next thing in which the Lord signally answered
prayer was in the matter of a home for aged Christian
Jews. Some of these dear old folks, between seventy and
eighty years of age, used to call at my house for relief. Con
sidering that we got our Bible and our Saviour from them,
it seemed ungrateful and unkind to let them go to the
workhouse. Having failed to interest a committee, I went
to see dear Mr. Pennefather and told him I wanted him to
kneel with me and ask the Lord for £500 for a cottage
home for aged Christian Jews. We agreed, and knelt and
prayed together. He rose from his knees and wrote the
first cheque. This was on the 27th November, 1872. The
£500 were sent in, the cottage bought and furnished, and
soon occupied. I believed the Lord would smile upon
the work though men discouraged. He seemed to say to

WORK AMONG THE JEWS. 257
me, " Cannot you take your orders from Me and lean on
Me ? " Take your instructions from head-quarters.
On Messrs. Moody and Sankey's visit to London
a few years ago, I made an effort to arrange for one
meeting a month for Jews in the north, east, south, and
west of London, proposing myself to read the 53rd of
Isaiah in Hebrew, Mr. Moody to preach in English. In
this effort I failed. I went to Great Marlborough Street,
whence papers were to be distributed from house to house,
and said, "Will you have some Hebrew leaflets to distribute
among the Jews ? " The reply was, " No, we cannot have
sectional work." " But your work is sectional already, for
Jews will not receive your papers, but will pass you on to
their Christian neighbours ; but if you have leaflets in He
brew they cannot well refuse them. I will make you a
present of a few thousands." These were accepted and I
sent 5,000, and had other 10,000 distributed by volunteer
ladies and gentlemen on two successive Saturdays along the
streets of London. The leaflet was just this — " Salvation
for you," and a verse or two from the fifty-third of Isaiah,
in Hebrew, German, and English, and an invitation to hear
Mr. Moody speak and Mr. Sankey sing the Gospel of
Christ. I wrote a letter to the Christian inviting lady and
gentlemen volunteers to assist in the distribution all over
London. About forty met me at the Conference Hall,
Mildmay, and we went forth, two and two, on two Satur
days in succession. I found letters coming to me, saying :
" You are doing a blessed work among the Jews, we should
like to help you." When I came to add up the contribu
tions sent in for -this work exclusively, I found the sum
to be the exact amount of the printer's bill for these 15,000
leaflets. Get your work from your Master alone on your
knees ; be sure it is His work, and yours because His, and
needed funds will come in.
17

258 "ISRAEL MY GLORY."
These facts awakened thought in my own mind as to
whether the worker with God and for God should not take
his work direct from his Lord, and do it direct to his Lord,
untrammelled by men who in many cases have neither
knowledge of the work, nor a heart interest in it. None of
the three efforts above stated had the slightest sympathy
from the committee — indeed the first was very strongly
opposed — until they by the Lord's blessing proved a suc
cess, and were then acknowledged as of God.
To return to our narrative. We began our work in the
open air on Sunday mornings in the East-End of London,
by reading the fifty-third chapter of Isaiah in Hebrew, and
preaching Christ. Crowds of excited and angry Jews
gathered about us and opposed. We took shelter in a
place of worship till the police dispersed the crowd, then
we went and preached in another part, and by-and-bye
found ourselves in Wellclose Square. A converted Jewess
came out of her house and invited us in to converse with
Jews indoors. We accepted, and went again week after
week until we settled down and engaged the room for
regular mission work. We had two rooms thrown into
one, then took also a back room for a night school for
Jewish children. We began meetings on Saturday after
noons, from three to five o'clock, opened with silent prayer,
a short prayer meeting having previously been held for
power in testimony. We read a chapter in Hebrew, in
German, and in English, and then showed from the Scrip
tures that Jesus is the Christ. Questions were answered,
difficulties met, opposition and blasphemy silenced, and
many souls in those rooms have confessed their faith in
Christ. We opened another room in Bethnal Green, and
had similar work going on at the same hour.
We soon found that Jewesses could not be reached by
male agency, so we asked the Lord for a Bible woman. We

WORK AMONG THE JEWS. 259
learned from our dear friend, the late Mrs. Way, how to
reach the Jewesses. This led to the institution of a weekly
sewing class, with a provident fund attached, and to the
employment of ladies in various branches of the work.
The Jewesses were poor, ignorant, and superstitious, and at
first it was difficult to get any to come. We worked and
prayed for twenty-five, and got them. Then for fifty, and
.got them. Then for seventy-five, and then for a hundred.
The rooms at Wellclose Square, including the back room
will hold when packed about one hundred and twenty. We
•have had this number and over, again and again, with
sometimes ten to twenty more outside. They are wonder
fully improved ; they hear Gospel addresses, sing Gospel
hymns, and many have acknowledged their faith in Jesus
as the Messiah, and some secretly trust in Him as Saviour.
The rooms are used as reading rooms for Jews on some
afternoons and evenings. We have also two bedrooms
here for the use of inquiring Jews. Prayer meetings, Bible
readings, preaching on Sunday evenings, and inquirers and
converts' meetings are also held at Wellclose Square.
The next thing we did was to open a Night School for
Jewish children. The first night thirty-one came. We
taught them to sing " Hold the Fort," then I asked, " Would
you like to sing another ? " and they sang " Safe in the
arms of Jesus." " Now," I said, " I have thirty-six new
hymn books ; if you can say or sing these two hymns to
morrow, you shall each have one of these books as your
own, with your name written on it." The books were all
cleared out on the following evening. Now, let me tell you
an instance of the good of this. These children are from
the homes of the very poor. Our Medical Missionary one
day found a family of eight — father, mother, and six
hungry children, dining contentedly off a dinner that cost
fourpence, consisting of rice and dripping. In these poor

26o "ISRAEL MY GLORY."
homes when the father returns at night weary, he asks the
children, " Rachel, can't you sing ? " " Yes, I can sing, ' Life
for a look.' " " Ben, what can you sing ? " "I can sing
' Come to the Saviour.' " " Well, sing then." The parents
remark to each other, " If we let these children sing like
this, they will sing us into Christians."
Our number now on the books is over 150 boys and
girls. The school is conducted four nights a week by
Christian ladies, who teach and sing the Gospel. Many of
these dear Jewish children have learned to love Jesus and
to sing His praise. This school was opened in Decem
ber, 1876.
When about 1872 or 1873, I mentioned at the Annual
Mildmay Conference that I desired a Home for aged Chris
tian Jews, before referred to, a doctor wrote to me offering
his services, as medical attendant, gratuitously. As soon
as the Home was opened these services were gratefully
accepted, and cheerfully given for some years.
In the month of August, 1877, while in Lincolnshire,
holding services in rny native village, I received a letter
from the same doctor with the request, " Will you and
your wife join me and my wife in prayer that the Lord
would direct me as to my future ? I have had it laid on
my heart to become a Medical Missionary." My reply
was, " Yes, we will, and if the Lord should honour me by
allowing me to establish a Medical Mission in the interest
of His ancient people Israel, and that you should be the
first Medical Missionary, we will rejoice together." On my
return to London we met and had prayer together, asking
the Lord for £500 as a token that we were on the line of
His will. Soon £300 were sent in. Then we had special
prayer at Mildmay for the £200 more. A few weeks later
I had to address a meeting in the suburbs of London.
While praying in my study for blessing on the meeting, it

WORK AMONG THE JEWS. 201
was laid on my heart that there might be some present at
the meeting able to give the £200, and I prayed accord
ingly. There was no collection, no freewill offerings at the
door, but the announcement was made that if anyone
would like to give anything they might communicate with
Mildmay. My wife and I hastened to the station, but lost
the train by half a minute. Two ladies waited with us for
the next half-hour train, and remarked, "We have been
much interested in your desire for a Medical Mission, it is
so Christ-like ; our Lord was a Medical Missionary. You
must have it. How much do you need ? " "£500." "How
much have you ? " " £300." " We will give you the rest.
Our Blessed Lord is coming back again and perhaps soon,
and He must not find us too heavily weighted with gold
when He comes." A short while after a cheque for £200
was put into my hands with these words : " Our love token
to our Lord Jesus." One of these dear ladies has since
gone in to see the King.
Subsequently to my receiving the letter above referred
to from the doctor, I received another from a qualified
dispenser, offering gratuitously his services as dispenser at
the Medical Mission till we could get the services of a
younger man. We thanked the Lord for this offer, and
although nearly two years elapsed before we opened
the Medical Mission, we have had this kind and now aged
friend's services from the first day until the year [889.1
This Medical Mission, opened in Hooper Square, Le-
man Street, in January, 1880, has grown wonderfully.
Though all know the Gospel will be preached to them, yet
they come in crowds, taxing heavily the time and strength
of two Medical Missionaries, two Dispensers, and two
trained Deaconesses who assist them. Other Christian
ladies render efficient aid by singing the Gospel to the
patients while waiting to see the doctors.
1 This honoured worker has since passed peacefully away to his
eternal rest.

262 " ISRAEL MY GLORY."
Railway necessities obliged us to change our Medical
Mission premises in 1884; and on the 18th of June of that
year we had our dedicatory service at our new rooms in
Cannon Place, Whitechapel : and on the 9th of September,
1887, we dedicated our present more commodious premises
in Aldgate. 1
Dr. Dixon, our senior Medical Missionary, and Mr.
Mummery, our senior Dispenser, have been with us from
the first day of the Medical Mission. We have had also
valuable help from Dr. Marshall, who had part private
practice. Now we have a second Medical Missionary, Dr.
Rocha, wholly given up to the work. The Medical Mission
has brought to the surface an amazing amount of real and
deep poverty and consequent sickness, but it has opened
hundreds, nay thousands of doors and ears to the Gospel
message, and many have received the message to the sal
vation of their souls.
Though we never ask anyone to be baptised, we have
baptised more than one hundred and forty since the com
mencement of the mission. Many beyond these have given
evidence of conversion ; and several whom we kept waiting
longer than they wished went and got baptised elsewhere.
It is baptism that cuts off a Jew from his people, not faith
in Christ. Baptism is thus wisely delayed in many cases
that the convert may possibly win his relatives to Christ.
Our itinerant mission is a most important branch of the
work, and during the existence of this mission its mission
aries have visited the Jews in nearly every city, town and
village where Jews are located in England, Scotland, Ire
land and Wales. Some of the places have been visited
twice, and some three times over.
In our itinerant mission we carry with us the 53rd ol
Isaiah, in large Hebrew characters, place it in the windows
of our lodgings, which soon draws the attention of all the

1 These premises have been relinquished for our New Central HalL.
Philpot Street, Whitechapel, E.

WORK AMONG THE JEWS. 263
Jews in a town, and our rooms have often been crowded
till eleven o'clock at night.
After our visit to Hull, three young Jews followed us to
London to give up all for Christ, and were afterwards bap
tised. One is now a devoted Missionary of this Mildmay
Mission. Two of our Missionary staff I baptised at the
Conference Hall. A young Jew in Grimsby professed to
trust in Jesus during our visit. Another, who was passing
through Sunderland during our stay, professed to accept
Christ in our lodgings. Another accompanied our Mis
sionary from Liverpool and gave a clear testimony to his
trust in Jesus, and preached Christ to his Jewish brethren
at our Mission Room. Two others have been baptised in
Glasgow, one by Dr. Andrew Bonar, and the other by
myself. Others are asking for baptism. Oh for a mighty
outpouring of the Holy Spirit on Israel, that hundreds and
thousands may flock to Jesus !
The Lord has graciously manifested His approval of this
itinerant work in direct conversions and also in other ways
— for instance : we sent two Missionaries to Scotland to
preach Christ to the Jews, and gave them £20, saying,
" Spend it economically, and if you want more send to me,
but do not ask anybody else." I told them to seek out a
godly cabman, who had written to me expressing interest
in the Jews. On arriving in Edinburgh, they left their
luggage at the station till they found lodgings. P. J. first
found them and informed them that they had taken rooms
in which prayer had been offered for about two years that
God would send missionaries to the Jews in Edinburgh.
When they left, the lady of the house would not charge for
the lodgings.
The morning on which our brethren left Edinburgh for
Glasgow, a merchant in the latter city sent me a letter to
London, stating in substance, " I hear you are sending

264 "ISRAEL MY GLORY."
missionaries to the Jews in Glasgow ; this will be attended
with expense. Will you accept the enclosed bank notes,
value £20." This was the exact amount of the cheque !
As further expense was incurred further contributions
flowed in. Indeed, we seemed to have nothing to do but
to pray and praise, and then praise and pray.
, The growing work and increasing usefulness of the
Medical Mission suggested to the mind of Dr. Dixon the
desirability of a Convalescent Home, where, shut out from
Jewish influence and shut in to Christian influence, many
a son of Abraham might find health for his body and sal
vation for his soul. We took the matter to the Lord in
prayer and He graciously answered. One Saturday even
ing in October, 1882, after preaching to the Jews in the
East End, I called upon a delicate lady in Mildmay and
prayed with her, and she quietly put into my hand an
envelope which contained a cheque, value £500. During
the next month, a lady who was present at an address I
gave at the house of a nobleman in the country, wrote a
letter to the Countess expressing a desire to give £1,000.
The Countess sent the letter to my bedroom, and I knelt to
praise God with the letter in my hand. Some property was
afterwards sold by this lady which realised £1,166 6s. 7d.,
and a cheque to that amount was sent to me for our Con
valescent Home. We purchased and furnished a leasehold
property in Langdon Park Road, Highgate, which was
dedicated to the Lord by praise and prayer on the 5th
of February, 1884. The first Jew who entered the Home
was brought to Christ, and many a soul has since then
received the Lord Jesus Christ as Messiah and Saviour.
In the growth and development of the work it was soon
felt that a home for inquirers having no trade, or thrown
out of employment because of their attending our mission
services, would be a most useful institution ; keeping the

WORK AMONG THE JEWS. 265
inquirer near us until he found Christ, and in the mean
time helping him, if possible, to some suitable employment
m this land, or by emigration to some work in another land.
We brought the matter before the Lord in prayer for guid
ance. We thought first of a shoe-making business, then of
a carpenter's business, and at last decided on a printing
business, in which, during inquiry, the inquirer might learn
a trade by which he might after three years' instruction
earn his own living. The Lord graciously answered prayer,
provided us with the necessary means, and guided us to a
suitable site on Newington Green, and our printing house
and inquirers' home was dedicated to the Lord by praise
and prayer on the 7th of November, 1882. An interesting
incident may be mentioned here to the praise of God. The
night before the dedication of this institution I was in my
study at nine o'clock asking the Lord to guide me to a
suitable portion of His Word to be read at the meeting the
next afternoon. My mind was directed to the 29th chapter
of 1 Chronicles, noticing specially " Who then is willing to
fill his hand this day for Jehovah?" in verse 5 ; and " From
Thine own hand have we given Thee," in verse 14. I
closed the book and went down to supper. I was called
from the table about ten o'clock that night to see a work
ing man who wished to speak to me. I asked him in ; he
threw his old cap on the floor and said, " I understand you
are going to dedicate to the Lord to-morrow your home for
inquiring Jews ; I cannot be with you except in spirit, for
my time is not my own, but I have brought you an offer
ing." He then filled his hand for the Lord with thirty-
five new bright sovereigns — every one George and Dragon
— and laid them on my table. I said, " Let us kneel down
and praise the Lord together ; you pray first." He simply
said, " Lord, of Thine own have I given Thee ; please accept
this in the name of Christ. Thanks be unto Thee for

266 "ISRAEL MY GLORY."
Thine unspeakable gift." This was great encouragement
to consult God about the choice of a chapter to be read in
His public service. Five young Jews confessed Christ in
this institution during its first year, and many others since.
Many who have had the benefits of this institution are now
earning their own livelihood.
For many years poor Jews have been flocking to our
country from Russia, Roumania, and other countries.
Some have large families. They are ignorant of our
language and of our ways of doing business. Neither Jews
nor Christians will employ them. What are they to do ?
Many fathers leave wife and children for some other coun
try, believing that somebody will look after and help them
when they are gone, whilst they were sure to starve as long
as the father remained with them. The mother struggles
on to get bread for her six or eight children, and it is a
struggle. Under these circumstances I often felt what a
blessing it would be to have a home and school for the
Christian training of destitute Jewish children, whether
orphans or not. On the 22nd of April, 1883, I was
preaching in Kent. Between morning and evening ser
vices I walked in the grounds and sat in the summer house
of my host. In the summer house, with no one near but
God, I found myself talking to the Lord about His work
amongst Israel, thanking Him for allowing me to do some
thing for His still beloved people. I mentioned to the
Lord these poor children, and asked Him whether He had
laid their interest on my heart, or was the thought about
them simply a hobby of my own. At once the following
passage was borne home to my heart with great force,
" Open thy mouth wide, and I will fill it." I meditated for
a moment and then said audibly, " Lord, this is Thine own
word, I take Thee at Thy word ; please give me for
Christ's sake, in the interest of poor Jewish children, the

WORK AMONG THE JEWS. 267
sum of £3,000, or at least a larger amount in one sum than
you have ever yet given me." It was impressed on my
mind to ask that it might come within twelve months. I
prayed the whole year for it. The 22nd of April, 1884,
came round, and only two or three pounds came by the
morning's post. I still waited on God, and about eleven
o'clock in the forenoon a lady called and brought a note
by hand from another friend in the suburbs of London.
The lady who called with the note had just said, " I am
going to the city to-day and shall call on Mr. Wilkinson, at
Mildmay, on my way." The friend replied, " I wish you
would kindly take a note for me, it would save a penny
stamp, and my servant the trouble of taking it to post."
The note simply said, " I know the Lord is guiding me, and
He has laid it on my heart to give you £1,350." I was
evidently guided by the Lord to purchase Cromwell Lodge,
on Newington Green, for the sum of £1,200 freehold ; fur
nished it, and dedicated it to the Lord by praise and
prayer on the 20th February, 1885. Dear little Jewish
children have been coming in one by one ever since, some
with us from the commencement, and others for a longer
or shorter period according to the circumstances or wishes
of their friends. Several of these lambs have been brought
under the care and love of the Good Shepherd. Three of
them are supported by private friends at the rate of £20 a
year each.
When the Cottage Hospital was built at Mildmay we
desired two beds for Jews for twelve months as an experi
ment. The sum of £100 was needed. One friend sent
£25 and we had no more sent till the time of the opening.
At one of our Monday noon prayer meetings at Mildmay
we reminded the Lord that the Hospital was now ready,
would He be pleased soon to send us the remaining £75
needed. We had the £75 promised the same evening by a

268 "ISRAEL' MY GLORY."
friend who was not at the prayer meeting, and who did not
know that the £75 had been prayed for that day. I was
taking tea that evening at Mr. Mathieson's, in company
with Mr. and Mrs. Muller, Mr. and Mrs. Hudson Taylor,
Dr. and Mrs. Burns Thompson, and others, when a friend
sitting next to me said quietly, " I wish to give you £50
for a bed at the Hospital for Jews." I thanked the Lord
and the friend, and then said, " I think the Lord intends
me to have two beds." " How much have you got ? "
" With your £50, I have £25 over the cost of one bed, but
£25 short of the cost of two." The friend replied, " I
would just as soon give you £75 as £50." This provided
two beds for one year, but we afterwards found that the
sick Jews preferred the Hospital at Bethnal Green as
nearer to their homes. Our mission pays at that Hospital
£1 a week for adults, and half price for children. It is
open to any of the Lord's stewards to provide beds for the
poor sick ones, at the rate of £1 a week for one patient.
It must not be supposed for one moment that we have
had no trials, for we have had them, and sharp ones too, but
our gracious Father has hitherto strengthened us to bear
them and then brought us safely through them, giving us
an ever-enriching experience of His faithfulness. One
special instance may be given here which made a deep
impression on my own mind and may be encouraging to
other workers in different fields. At one time we had no
money coming in for several days, neither for the mission
fund nor for personal use. I talked the matter over with
my dear wife, whose suggestion was that it was a fresh call
to our knees. I felt the same. When such trials are ex
perienced our minds are exercised to ask the Lord if there
is anything displeasing to Him in the conduct of the
workers or the work; or is it simply a trial of faith. 1
closed my study door, fell on my knees, and with feelings

WORK AMONG THE JEWS. 269
too deep for utterance, I put the Mildmay Mission to the
Jews back again into the hands of the Lord, telling Him
that I could go on no longer unless He would show His
hand, and continue to own the mission as His by sending
in supplies at once. The next day a friend called and said,
" God has sent me to your house, and impressed me to
write a cheque for £50." We knelt and praised God to
gether. Enclosed in the envelope with the cheque I found
the following on a separate bit of paper which lies on my
desk as I write this, " By orders from the Courts above —
£25 for the general work of the mission, and £25 for
yourself." On the day following, another friend drove to
my door with carriage and pair asking for an immediate
interview. On entering my study he said, " God has sent
me here to write you a cheque ; give me pen and ink." He
wrote a cheque value £10 and said, "£7 for the mission fund
and £3 for your own use." We knelt and praised the
Lord together. He was an " exclusive brother " up to that
day, but not since, and the Lord has graciously honoured
him in winning souls. He has kindly written several
cheques since then ; and so also has the first-named friend.
To this day God has frequently tried our faith, but He
has always been faithful and supplied our need these more
than fifteen years. The regular mission work, support of
Missionaries, rent of rooms, Medical Mission, work among
Jewesses and children, Itinerant Mission, Inquirers' Home,
Convalescent Home, Children's Home; besides the most
blessed but necessarily expensive work of distributing the
Hebrew New Testament among the Jews throughout the
world, needs about £5,000 a year. The New Testament
movement seems to us the most wonderful work of God in
these latter days. We here give a brief account of the
Hebrew New Testament movement, its origin, and its pro
gress down to date.

270 " ISRAEL MY GLORY."
Mr. Salkinson was the first Jew to translate the New
Testament into Hebrew. Other translations existed, in
many respects excellent, and faithful to the grammar and
the lexicon, but lacking in the spirit, style, and sweet flow
of the Old Testament Hebrew idiom, of which Mr. Salkin
son was a master, and perhaps had not his equal in Europe.
He had, a few years before, translated the Epistle to the
Romans, and had also translated into beautiful Hebrew
poetry Milton's "Paradise Lost," which has been highly
eulogised by competent critics.
This was the man, a Christian Jew, whom God raised up
and prompted to give as his life work to his own beloved
people a translation of the new Covenant into idiomatic
Hebrew. When far on towards completion, Mr. Salkinson came
over from Vienna to London in the autumn of 1882 to
make arrangements for getting his work into print. He
spent a day with me, and begged me to help him. I urged
him to seek the aid of the British and Foreign Bible
Society. He replied, " I have already done so, and they
refuse it. Wilkinson, can't you help me ? "
After a while I thought of the Trinitarian Bible Society,
the Secretary of which Society, the Rev. Dr. BuUinger, I
knew well, though of the Society itself I knew little or
nothing. I wrote to Dr. BuUinger at Walthamstow, and
requested an interview.
Through an oversight, I received no reply to this re
quest, though other matters were answered. The matter
thus stood over till the 26th of December, 1882. This
being a holiday I walked over for a constitutional, and laid
the whole matter before Dr. BuUinger. His reply was, " It
seems quite providential, for we have just had a legacy, and
have been praying for guidance as to its use ; lay the
matter in writing before our Committee and they will

WORK AMONG THE JEWS. 27 1
probably take it up." This was done. Mr. Salkinson and
the Committee came to terms. Shortly after, however,
and before the translation was finished, dear Salkinson was
called to rest. The Committee then secured the services
of Dr. Ginsburg, a scholar of European reputation, and a
fellow-student of mine and of Salkinson, 1851-1853.
Dr. Ginsburg laid aside other important work and threw
himself heartily into the unfinished work of his old friend.
He edited the entire work, and conducted it through the
press, besides translating the last fifteen chapters of the
Acts of the Apostles.
The first edition of 2,000 was exhausted in a month.
This was issued in 1885. Scores of Jewish Missionaries
expressed their appreciation of the translation in loud
praise. Three or four Gentiles and one or two Jews criti
cised it unfavourably. There were undoubtedly several
errors, though none of a serious character. A thorough
revision was called for, which engaged the attention of
six Hebrew scholars during the latter months of 1885 and
the former of 1886.
I had already acquainted myself with Rabinowitz and his
movement in South Russia, and had formed his personal
acquaintance in Berlin, where I invited him to meet me in
March, 1885. His conversion was effected through the
instrumentality of a Hebrew New Testament. It was
again and again pressed home to me — Why not a wide and
free distribution of Hebrew New Testaments amongst the
Jews throughout the world?
This was thought and prayed about till the matter took
the form of 100,000 copies of the revised edition for free
distribution. This number at one shilling each would cost
£5,000. The matter was first mentioned in public at our
annual meetings for praise and prayer, held in the Con
ference Hall, Mildmay Park, on Monday, January 4, 1886.

272 "ISRAEL MY GLORY."
J. E. Mathieson, Esq., presided, and the Revs. J. Denham
Smith and Dr. Sinclair Paterson gave addresses. Some
friends thought we were going too fast, but we committed
ourselves to nothing, we asked only for prayer for the
guidance of our God in the matter. On February ist, at
a drawing-room meeting in Highgate, a friend asked, " How
soon do you expect light on this matter ?" I replied, " Dur
ing this spring." An account of the Annual Meetings,
including a reference to this desire for 100,000 Hebrew
New Testaments, appeared in the February number of
Service for the King. This came under the eye of a gen
tleman who was led voluntarily to give a cheque for £3,000.
This came on April 19, 1886, while I lay on a sick bed at
Hastings. It was at" the same time an answer to a prayer
offered for three years but without any definite object be
yond the general good of Israel. The same friend who
gave the £3,000 gave a guarantee for all that might be
short of the £5,000, in order that we might make better
terms with the printers in Vienna by ordering the 100,000
at once. The Trinitarian Bible Society ordered an edition
of no,oco, 100,000 for our Mission, and 10,000 additional
for themselves. When the cheque for £3,000 arrived we
had already in hand from other friends about £630. On the
27th of April, 1886, the friend who gave the £3000 on the
19th of the same month sent £120 more, which made the sum
£3>7S°-1 This was deposited in the bank in the joint names
of Dr. BuUinger and my own until it should be required.
To allow the work to proceed as rapidly as possible the sum
of £3,750 was paid over to the Trinitarian Bible Society
early in September, 1886. On the 9th of October, 1886, I
received the first presentation copy by post direct from
1 This sum of ^3,750 paid for the 100,000 copies at the rate of nine-
pence each copy.

WORK AMONG THE JEWS. 273
Vienna. The friend who gave the £3,000 and also the
£120 kindly sent another cheque for £700 in April, 1887.
Other friends had voluntarily contributed to the amount of
£1,180, so that the £700 made up the £5,000 as at first
promised. The sum of £ 1,250 was appropriated to aid the
distribution of these Hebrew New Testaments throughout
the world.
In the autumn of 1886, Messrs. Baron and Barnett were
sent out by this mission into North-East Prussia, taking
one side of Pomerania on their outward journey, and the
other side on their return. Full accounts of their arduous
but blessed work were given in subsequent numbers of
Service for the King.
In the spring of 1887 these same brethren were sent out
to Austria proper, Hungary, Bohemia, and Galicia, with
increasing encouragement as testified by notes from their
journals published in Service for the King, and in the
Quarterly Record of the Trinitarian Bible Society. It
was on this journey that they obtained at Leipsig the
names and addresses of between two and three thousand
rabbis. Our brethren were authorised to spend the sum of £18
or £20 in postage, and 2,237 Hebrew New Testaments were
sent by post to as many Jewish rabbis.
While all this was going on abroad, and our hands pretty
full with the growing work at home, we were earnestly
praying that the Lord would open Russia, where nearly
4,000,000 of Jews are located, or about one-third of the
Jewish population of the world. Mr. Mathieson and I had
a very friendly interview with the Russian Ambassador,
His Excellency Count Staal, who advised us to put our
selves in communication with our own ambassador in St.
Petersburg. The Rev. Dr. BuUinger, in the meantime, sent
copies of the New Testament to all the leading Censorships
18

274 " ISRAEL MY GLORY."
in the Russian Empire, and obtained permission to send
them into the country. Scores of initial difficulties were in
our way, but the Lord led us His way, and the difficulties
were overcome. Our missionary, Mr. Adler, though twenty
years in this country was still a Russian subject, having
never been released by that Government. We thought it
better to pay arrears and renew his Russian passport, so
that he might work as a Russian subject.
Dr. Althausen, a Christian Jew of St. Petersburg, a Rus
sian subject, and wearing military honours, associated him
self with Mr. Adler. His local knowledge, social influence,
religious character, and true sympathy were of the greatest
service. Early in July, 1887, Mr. Adler left London for
St. Petersburg, followed by hundreds of prayers for guid
ance and blessing. Prayer was answered, doors were
opened, local governors gave their consent, and, notwith
standing many difficulties, Mr. Adler and Dr. Althausen
had about three months of blessed work together. In
the course of their work they called on Pastor Courland,
at Mitau. Pastor Courland is an evangelical Lutheran
minister, a Christian Israelite of great experience and in
fluence, and Primarius of the district of Gurland with its
130 Lutheran pastors. Pastor Courland was formerly a
missionary to his Jewish brethren, but practical sympathy
failing among his supporters he subsided into a Lutheran
pastorate. When he heard from Mr. Adler how the Lord
had raised up friends in England voluntarily to give means
to purchase 100,000 Hebrew New Testaments to be freely
distributed as love-gifts among his Jewish brethren, he
seemed overwhelmed, his missionary fire and zeal were
rekindled, and he longed to help in the work.
He sat down and wrote a stirring circular, and sent copies
all over the Russian Empire.1

1 This circular is printed in ftill in our " Occasional Paper " No. r.

WORK AMONG THE JEWS. 275
We opened a dep6t at Wilna on March 29, 1888 ; crowds
of Jews of all classes came for the books, so that by the 7th
of April 1,250 copies were discriminately distributed. In a
letter from our Mr. Adler, dated September 5th, 1888, he
tells me that in the course of a few days nearly 3,000 copies
were distributed amongst the Jews in Minsk ; and that
this populous town and district were all astir, crowds eager
to possess and read the book. We have the consent of the
local governor to open a depdt at Minsk.1
Besides the distribution of several thousands through
the personal efforts of our missionaries in various parts
of North Africa, Pomerania, Austria, Hungary, Bohemia,
Galicia, Roumania, and Russia ; we have cheerfully re
sponded to requests coming from missionaries of the
London, British, and Presbyterian Societies, and from in
dividual workers, and from private individuals interested in
Israel. Four requests were for six copies each ; one for
eight, one for ten, two for twelve, two for twenty, nine for
twenty-five, two for thirty, one for forty, seven for fifty,
eight for a hundred, one for one hundred and fifty, one
for three hundred, seven for five hundred, two for one
thousand, one for fifteen hundred, in three instalments of
five hundred each, one for two thousand, and one for three
thousand. The letters of thanks and of encouragement
received from missionaries, and from other friends, bear
one testimony that the work is of God.
For obvious reasons we withhold the names of those who
have applied for and received copies to the extent above
named. Those copies have been distributed in London, Liver
pool, Leeds, Glasgow, Belfast, Dundee, Paris, Marseilles,
Rome, Constantinople, Adrianople, Salonica, Philipopolis,

1 This has since been opened with marvellous success and blessing

276 " ISRAEL MY GLORY."
Prague, Lemberg, Dresden, Leipsig, Hamburg, Dantzig,
Kornthal, Strasburg, Cologne, Gibraltar, Altona, Kische-
neff, Jerusalem, New York, Chicago, Jamaica, The
Cape, Brazil, Melbourne, Singapore, and Burmah.
Altogether between eighty and ninety thousand copies
have been sent out into various parts of Europe, Asia,
Africa, America, and Australia.
We have a loud call for Judeo-Polish Scriptures. We
have ordered twenty-five thousand copies of Gospels and
Epistles. Our Mr. Adler has translated the Gospels of
Matthew and John, and the Epistles to the Romans and
to the Hebrews. The Trinitarian Bible Society are having
them printed at Vienna, and we are already distributing
them.1 We ask much prayer, for we have many opponents, but
God is assuredly with us. North Africa.
In the spring of 1887 our missionary, Mr. Halbmillion,
was sent to North Africa, and part of Morocco. During
three months, he and Mr. Mercadier, of the North African
Mission, visited several towns, preached Christ to great
numbers of Jews, and distributed many hundreds of New
Testaments amongst them. Accounts of this most inter
esting mission appeared in Service for the King.
On Mr. Halbmillion's return home he expressed an ear
nest desire to return for a more lengthy period, to preach
Christ to these poor sheep, in many cases without a shep
herd. We prayed about it, and in a few months the Lord
1 February, 1892. We have now purchased 200,000 Hebrew New
Testaments ; about 350,000 Judeo-German Portions ; 20,000 Russian
New Testaments ; and about 5,000 in other languages — total about
575,000.

WORK AMONG THE JEWS. 277
opened the way by inclining the heart of a Christian
gentleman to consider the needs of the Jews in North
Africa and Morocco, to write to us respecting those needs,
and then voluntarily, the Lord enabling him, to guarantee
the expenses of a mission for three years. This was evi
dently of the Lord, and we praised Him for this answer
to prayer. Mr. and Mrs. Halbmillion left London for
Tangiers early in December, 1887.
They laboured amongst the Jews in Tangiers, visited the
Jews in Gibraltar and Tetuan, until August the 8th, 1888,
when Mr. Halbmillion was suddenly called to his rest. We
have already sent out another missionary — Mr. Dressier —
and we are making further arrangements in the interest of
the work in Morocco and North Africa.1
Proposed Mission Hall in the East End of London.
The numbers of Jews and Jewesses coming weekly under
the influence of this mission, and willing to listen to the
Gospel, have outgrown the capacity of our rooms. Our
medical mission is crowded. Our meeting for Jewesses is
most uncomfortably crowded ; when packed as closely as
possible we can crowd into the two rooms at Wellclose
Square about 120 — and have then often to shut out 20
others.2 We borrow a room of our kind friend, Mr. George
Holland, in which to conduct our night school ; and when
we have gatherings of three or four hundreds for Gospel
addresses with magic lantern, or at our annual tea-meetings,
we find great difficulty in hiring suitable rooms near.
We have long thought how helpful it would be to our
work in London if we had one central mission hall large
enough to embrace all the departments of our work. Of

1 The mission in Morocco is, for the present at least, suspended.
1 We have now (1892) two meetings, numbering together over 200.

278 "ISRAEL MY GLORY."
course the Convalescent Home at Highgate, the Inquirers'
Home, and the Children's Home on Newington Green,
would remain as they are.
We desire, if the Lord will, to have a building that will-
accommodate our medical, "mission, rooms for Gospel
meetings, prayer meetings, sewing classes, night school,
reading rooms, rooms for special lectures and tea meetings
— indeed every accommodation for reaching the largest pos
sible number with the Gospel of Christ, and as numbers of
Jews have broken with the synagogue, but are not yet
formally attached to the Church, we might possibly register
the names of such and encourage them to meet frequently
for conversation, for further instruction, and for prayer.
The estimated cost for the freehold ground and the build
ing and furniture is not less than £10,000. This may seem
a large sum even to the Lord's wealthy and liberal stewards,
considering the number of other claims. The need how
ever is real, and urgent, and very few of the Lord's stewards
have as yet been led to do liberal things for Israel, to
whom we are indebted for our Bible and our Saviour, and
who will yet be a blessing to the whole world. Our oppor
tunities and responsibilities are great.1
Numbers still flock to England, hear the Gospel, and
carry the tidings to other parts of the world.
Ask the Lord and tell His people has been our line of
conduct to this day. If this project be of the Lord's
prompting, as we believe it is, He will incline His stewards
willingly and liberally to contribute for His sake; and if it
should not be for His glory He knows we do not wish it.

' God has graciously given us this Hall in Philpot Street, White
chapel. As we could not get freehold, only leasehold, about £8,000
were thought sufficient, and God has sent us this sum. Praise His
name.

WORK AMONG THE JEWS. 279
The Lord tells us in very plain terms how we Gentiles may
bless the Jews in matters both spiritual and temporal.
" For as ye in time past were disobedient to God, but now
have obtained mercy by their disobedience, even so have
these also now been disobedient, that by the mercy shown
to you they also may now obtain mercy" x " For if the
Gentiles have been made partakers of their spiritual things,
they owe it to them also to minister unto them in carnal
things."2
" O Israel, thou shalt not be forgotten of me."
Isaiah xliv. 21.
Trustees of Property belonging to the Mildmay Mission to
the Jews : — Sir Arthur Blackwood, K.C.B. ; Henry Carr,
Esq., Carlisle ; Samuel Field, Esq., Walthamstow ; John
Griffin, Esq., Clapton ; J. E. Mathieson, Esq., Mildmay ;
Benjamin Thomas, Esq., Bristol ; Dr. Wood, J.P., South-
port ; John Wilkinson, Mildmay.
Beloved friends, the time is short. Israel's restoration is
near. The Eastern Question hastens for settlement, and
the coming of the Lord draweth nigh. Has all been done
that ought to have been done, in testifying to the Jews
that Jesus is the Christ ? Brother, sister, let us each one
tell our Lord that we are doing something, for His name's
sake, in the interest of His brethren according to the flesh,
and that which will be pleasing to Him.

Romans xi. 30, 31. a Ch. xv. 27.

280

CHAPTER XIV.

an exposition of the eleventh chapter of the
epistle to the romans.
THIS is one of the most marvellous portions of the in
spired volume as unfolding the purpose of God in the Jews
during this age of individual election and national rejection.
For my own part it has been a prayerful study for the past
thirty years and more, until nearly every word has photo
graphed itself on my memory.
It is the chapter the Holy Spirit used in awakening an
intelligent and life-long interest in the conversion of the
Jews in the heart of the late eminent Dr. Marsh. When
simply Mr. Marsh, the Rev. Charles Simeon requested him
to supply for him at Stroud and preach on behalf of the
Jews. Mr. Marsh pleaded inability to deal with this special
topic. Mr. Simeon induced Mr. Marsh to accept on sup
plying him with his (Simeon's) sermon. The portmanteau
containing the sermon was, by mistake of the coachman,
dropped short of its destination, and Mr. Marsh found him
self in Stroud without the sermon. He retired to his room
and read and prayed over this eleventh to the Romans.
Just before service time the local secretary announced the
arrival of the portmanteau, and asked, shall we get out the
sermon ? " No," replied Mr. Marsh, " neither Simeon nor
Marsh will preach to-night on Jewish conversion, but St.
Paul." The study of this chapter most probably contri-

ROMANS XI. 28l
buted to Mr. Marsh's clearness of view as to the elective
character of the present dispensation, and also as to the
relation of the pre-millennial advent of our Lord to the
national interests of Israel. This chapter abounds with
perhaps a greater variety of distinct doctrinal points on the
Jewish question than are to be found in any other twenty
chapters of the Word of God. It contains a mine of
wealth, and cannot fail to enrich all who dig into its con
tents as for hid treasure.
This chapter carefully distinguishes between the election
of the nation to special privileges and temporal blessings in
Palestine, and the election of individual Jews to eternal life
in Christ. It also distinguishes between the temporary fall
and casting off of the nation, and the exclusion of indi
vidual Jews from the blessings of the Gospel. It even
teaches the doctrine of a spiritual election of individual
Jews during the very period of the national rejection. It
teaches an election within an election, and that election
from the elect nation during the nation's rejection. It links
the apostle Paul, an elect individual Jew, with Abraham,
the father of the elect nation now temporarily rejected. It
links the spiritually elect individual Jews with the inner
election in the days of Elijah. It teaches that the na
tional rejection has, by God's overruling providence, been
made the occasion of extending the blessings of in
dividual spiritual election to the Gentiles. It teaches
that if a calamity to the Jewish nation has occasioned large
though limited blessing to the Gentiles, how much more
may we expect universal blessing to the Gentile world
instrumentally caused by the nation of Israel restored and
blessed. It teaches that the God-fearing, Bible-believing,
Messiah-expecting Jew presents facilities to missionary
enterprise no other people in the world present. It teaches
the duty and privilege of converted Gentiles to seek the

282 "ISRAEL MY GLORY."
conversion of the Jews. It teaches that the gift of Pales
tine will never be recalled, and that the call of Abraham
will never be revoked. It teaches the blessing of the
nation of Israel on the return of the Lord ; indeed its
contents, linked to Abraham and the times of Elijah,
extend over the whole period between the first and second
advents of the Lord Jesus Christ.
The tenth chapter having closed, with a quotation from
the lxvth of Isaiah, " All the day long I stretched forth
my hands unto a disobedient and gainsaying people,"
the eleventh chapter appropriately opens with the ques
tion — " I say then, hath God cast off His people ? " Was
their national election only temporary ? Or has the
nation's disobedience led to a change in the Divine plan ?
"God forbid " or, by no means, it may not, or it cannot be.
(Mtj yevoiro) " For I also am an Israelite, of the seed of
Abraham, of the tribe of Benjamin." As much as to say
to those who think that national rejection has at all im
perilled individual salvation — Do you believe in my Jewish
origin ? Yes, certainly. Do you believe in the reality of
my conversion ? Yes, truly. Well then, Paul might say,
apart from the fact that thousands of Jews were converted
at Pentecost, and subsequently, the fact of my Jewish
origin together with the fact of the genuineness of my
conversion is proof enough that, though the nation is
rejected for a time, God hath not cast off His people as to
their individual, spiritual, and eternal interests, " For I
also am an Israelite."
" God hath not cast off His people whom he foreknew,"
neither totally nor finally — not totally as to individual
salvation, not finally as to the nation. God has always
had an election within an election ; some loyal worshippers
of God during times of general apostacy. " Know ye not
what the Scripture saith of Elijah, how he pleadeth with

ROMANS XI. 283
God against Israel, saying : ' Lord, they have killed thy
prophets, and digged down thine altars ; and I am left
alone, and they seek my life'? Nevertheless what saith
the answer of God unto him ? 'I have reserved to myself
seven thousand men who have not bowed the knee to
Baal.'" 1 " Even so then at this present time also there is a
remnant according to the election of grace." The fact that
notwithstanding the general national apostacy in the days
pf Elijah the Lord had seven thousand who had not bowed
the knee to Baal, leads the Apostle by Divine authority to
draw the inference that down to his own day, and in his
own time, there continued "a remnant according to the
election of grace." We may draw the same inference at
any period, past or future, during this present dispensation,
and say, " Even so then at this present time also there is
a remnant according to the election of grace." " But if it
is by grace, it is no more of works : otherwise grace is no
mote grace." If the salvation of the individual sinner be
an act Of grace or favour on the part of God, then works of
merit are entirely excluded* Saved by grace excludes
works. Saved by works would exclude grace.
" What then ? Israel hath not obtained that which he
seeketh for. But the election hath obtained it, and the
rest were hardened ; according as it is written, God gave
them a spirit of stupor, eyes that they should not see, and
ears that they should not hear, unto this very day.2 And
David saith, Let their table be made a snare, and a trap,
and a stumbling-block, and a recompense unto them : Let
their eyes be darkened, that they may not see, and bow
down; their back alway." 3
Israel sought justifying righteousness in obedience to

1 Kings xix. 14, 18.
' Isaiah xxix. 10 ; Deut. xxix. 4. 3 Psalm lxix. 22, 23.

284 "ISRAEL MY GLORY."
law, but obtained it not, for by the works of the law shall
no flesh be justified. Paul could say even of his uncon
verted state, " as touching the righteousness which is of the
law, blameless." " But the election hath obtained it " —
hath obtained justifying righteousness. The election here
represents the individual believing Jews, willing to be
saved in God's way, by grace alone, through faith, with
out the deeds of law. " Israel " in this portion represents
the nation as such, and the " election " represents the saved
individual Jews. The saved individual Gentiles during this
elective dispensation are saved on the same terms as
individual Jews. " What shall we say then ? That the
Gentiles, which followed not after righteousness, attained
to righteousness, even the righteousness which is of faith :
but Israel, following after a law of righteousness, did not
arrive at that law. Wherefore ? Because they sought it
not by faith, but as it were by works." x God's way of sal
vation for Jew and Gentile is, by grace, through faith ;
man's way is any other way. Man is saved only in God's
way and surely lost in his own way. " The rest blinded,"
or hardened, (ircopow) denoting a heart devoid of feeling, and
a darkened understanding, or perverted judgment. The
unbelieving Jews, like unbelieving Christians, are all the
worse for abounding in religious privileges; for bright
light blesses some and blinds others. The hardening was
the natural result of the unbelief and outward conduct of
those hardened. " In whom the God of this world hath
blinded the minds (thoughts) of the unbelieving," is true
alike both of Jew and Gentile. Though the above word
for " blinded " is " hardened " in the Greek, there is a dis
tinction made between blinding the eyes, and hardening
the heart, as given in John xii. 40, the former word being
1 Romans ix. 31-32.

ROMANS XI. 285
from TvcpXoeo, and the latter irtopow. The blinding of
Israel's eyes and the hardening of Israel's heart were
the natural result of Israel's wilful refusal to admit the
force of the evidence by which God confirmed the Divine
mission of Jesus.
" I say then, Did they stumble that they might fall "
(Iva Treo-wert) to their destruction. " God forbid " Qjut]
yevoiro) — by no means, certainly not. " But by their fall
(irapcnrTmfiaTi, marginal reading, trespass) salvation is
come unto the Gentiles, for to provoke them to jealousy" ;
or, to excite them to emulation. The stumbling of the
Jewish nation at the doctrine of Christ crucified is not a
stumbling resulting in the destruction of the nation, as the
first word translated " fall " implies — the same Greek word
being used in the following passages, " Whose carcases fell
in the wilderness " ; " the walls of Jericho fell down " ;
" Babylon is fallen, is fallen!' The second word in the
verse translated " fall " is another word altogether, whose
proper meaning is trespass, and is translated in the New
Testament by the words trespasses, offences, sins, faults.
The meaning of this verse is that, although the Jewish
nation has fearfully stumbled, it is not to be destroyed,
and that pending the nation's restoration and blessing, and
the fulfilment of the purpose of the nation's election and
preservation, the nation's trespass in rejecting their Messiah
is to be made the occasion of large though limited blessing
to the Gentile world, and thus the Divine mission of Jesus
proved to the unbelieving Jews by the transformed charac
ters and lives of Gentiles who believe in and follow Him.
The effect of Christ-like lives amongst Gentiles will be to
excite the Jews to emulation when they see the reality
and power of the Gospel of Christ.
Now if their fall Qn-apairrco/Ma) is the riches of the world,
and their loss the riches of the Gentiles, how much more

;286 " ISRAEL MY GLORY."
their fulness ? Here it must be distinctly observed that the
word " fall " is not the word representing ruin and destruc
tion, but is the word used in the preceding verse to repre-r
sent, trespass, offence, fault. The truth taught seems to be
this — the Jews committed a trespass in rejecting the Lord
Jesus Christ, and suffered terrible loss as a consequence ;
but God overruled this trespass and loss to the spiritual
enrichment of the Gentile world. The Gentiles have re
ceived large though limited blessing occasioned by the
trespass of the Jews. The inference is that, if the Gentiles
have been largely blessed through an overruled calamity to
the Jews, "how much more their fulness" — that is, how
much more may we expect the fulness of blessing to the
Jewish nation to prove an Instrumental blessing to the
whole Gentile world.
" Their fulness " (TfKrjpmfjia avrcov) stands in contrast with
" their loss " and represents their complete national restora
tion and conversion. The rejection of Jesus by the Jews,
and the national rejection of the Jews in consequence, were
both predicted in the Old Testament Scriptures ; and when
fulfilled became evidence to the Gentiles both of the Mes
siahship of Jesus and of the inspiration of the Scriptures,
and thus helped forward Gentile conversion. But the Old
Testament Scriptures contain also predictions of national
restoration and blessing. When these latter predictions
are fulfilled, the former having lost none of their force, the
evidence to the truth of Holy Scripture and to the Messiah-
ship of the Lord Jesus will simply be overwhelming.
" But I speak to you that are Gentiles. Inasmuch then
as I am an apostle of the Gentiles, I glorify my ministry :
if by any means I may provoke to jealousy (excite to
emulation) them that are my flesh, and may save some of
them. For if the casting away of them is the reconciling
of the world, what shall the receiving of them be, but, life
from the dead ?"

ROMANS XI. 287
The Lord had said to Ananias at Damascus respecting
Paul, " He is a chosen vessel unto me, to bear My name
before the Gentiles and kings, and the children of Israel."
And "the Holy Ghost said, separate me Barnabas and
Saul for the work whereunto I have called them 
So they being sent forth by the Holy Ghost." Paul could
thus speak to the Gentiles with commanding authority.
He put honour upon his ministry as the apostle of the
Gentiles, rejoicing to preach to the Gentiles the unsearch
able riches of Christ, not simply and solely to get Gentiles
saved, but that by winning Gentiles to Christ " I may excite
to emulation " my Jewish brethren and save some of them.
As much as to say, " I have tried by observing the Divine
order ' to the Jew first ' to bring my Jewish brethren to
Christ ; but have not succeeded to the extent of ' my
heart's desire.' I will now see if 1 cannot save some Jews
by preaching the Gospel to the Gentiles. When the un
believing Jews witness the changed hearts and transformed
lives of converted Gentiles they may be convinced of the
divinity and reality of the religion of Jesus Christ." Thus
Paul glories in his ministry to the Gentiles as another
channel for the expression of his burning love to his Jewish
brethren. And why so earnestly desirous for the conver
sion of ' some of them ? ' Let the answer be first given in
the beautifully simple words of the Holy Spirit Himself,
" For if the casting away (the national rejection) of them is
the reconciling of the world, what shall the receiving of
them be but life from the dead?" This verse asks, in
what relation do Jews stand to Gentiles? How do the
fortunes of the former affect the interests of the latter?
And the answer seems to be this— If the temporary casting
away of the Jewish nation has been used of God in bring
ing reconciliation to multitudes of Gentiles, how will the
reception of the nation into Divine favour affect Gentile

288 "ISRAEL MY GLORY."
interests : it will indeed prove "life from the dead " to the
whole Gentile world, as Charles Wesley says on this
passage : — The world shall their reception find,
Life from the dead for all mankind.
Not only is the restoration and salvation of the nation
to be a blessing to the world — this Paul knew perfectly
well — but the salvation of " some of them " now, in this
dispensation of the church, is to be a strength to Gentile
believers, and a blessing to Gentile sinners, by helping to
preserve from spiritual death Gentiles who are spiritually
alive ; and by instrumentally producing spiritual life in
Gentiles dead in trespasses and sins ; in short, hastening
the completion of the church, and the return of her Lord.
" And if the firstfruit is holy, so is the lump : and if the
root is holy, so are the branches."
There is a beautiful connection between the truth taught
in this verse and that taught in the verses immediately
preceding. We have just gathered that the conversion of
the Jews as a nation will be " life from the dead " to the
whole Gentile world. But the nation as such is cast away,
and has been cast away for nearly two thousand years, so
that many Christians have given up all hope of national re
storation to Palestine, and consequently all hope of national
conversion ; believing that so far as the Jews are to be
blessed in the future they will simply drop one by one into
the Christian Church as the result of the Holy Spirit's
blessing on means at present in operation. No, says the
inspired apostle, the nation, as such, is not yet done with ;
nor is the mission of the nation fully accomplished, al
though temporarily the nation is still "cast away." "If
the firstfruit is holy, so is the lump : and if the root is holy,
so are the branches."

OMANS XI. 289
The "firstfruit" and the "root" represent one class of
Jews, and the "lump" and the "branches" another class of
Jews; but they are both alike "holy." The word ttHlp
in the Old Testament and ayio<; in the New have a two
fold meaning, separation and purity. In the Old Testa
ment it is used to represent not only the " holy people "
but also the "holy land," the "holy house," and the "holy
vessels." These were all " holy " in the sense of having
been separated, dedicated to God, irrespective altogether of
the question of moral purity. Indeed the same Hebrew
root is used to describe a harlot amongst the daughters,
and a Sodomite amongst the sons of Israel. That is, those
separated, dedicated to sin.1 The term " holy " as applied
here to the " firstfruit " and the " root, " and also in the
same sense to the " lump " and the " branches '' must be
understood as the separation of the Jewish people from all
other people by their national election, and the dedication
of that people in all time to God. The " firstfruit " and the
" root" we take to represent the patriarchs of the nation,
and the "lump" and the "branches" to represent the
entire nation sprung from their loins ; for the promises
were to Abraham and to his seed. So that, though the
patriarchs are dead and generations of their descendants
have passed away, the people still exist a separate people
— dedicated in all time to God, preserved to be blessed and
to become a blessing to the world.
" But if some of the branches were broken off, and thou
being a wild olive, wast grafted in among them, and didst
become partaker with them of the root and fatness of the
olive tree ; glory not over the branches ; but if thou gloriest,
it is not thou that bearest the root, but the root thee.
Thou wilt say then, branches were broken off that I might

•Deut. xxiii. 17.
19

290 "ISRAEL MY GLORY."
be grafted in. Well ; by their unbelief they were broken
off, and thou standest by faith. Be not highminded, but
fear ; for if God spared not the natural branches, neither
will he spare thee." The first point to be noticed in these
most instructive verses is this — some branches broken off,
not all. Another important point is — that the Gentile,
compared to a worthless wild olive, was grafted in among
— not instead of — them ; that is, believing Gentiles were
grafted among believing Jews. Another important point
is — that the Gentile believer was simply to " become a
partaker" with the Jewish believer, of the root and fatness
of the olive tree.
The Gentile was not to become a monopoliser of spiritual
blessings in Christ — only apartaker. The Gentiles have not
taken the place of the Jews, but have merely been admitted
to a share on common terms in the blessings of a common
salvation. " Glory not over the branches ; it is not thou
that bearest the root, but the root thee." The " root " has
the same meaning here as in the two preceding verses ; the
root is Abrahamic. United to the Lord Jesus Christ by
faith the Gentile becomes linked to Abraham in a covenant
of faith made with Abraham " not in circumcision but in
uncircumcision, . that he might be the father of all
them that believe, though they be not circumcised." l The
Gentile believer must not cherish a spirit of pride and
boasting towards even the broken-off Jewish branches, but
rather cultivate gratitude for undeserved mercies flowing
through a Jewish channel.
"Thou wilt say then, branches were broken off that I
might be grafted in." This, observe, is what the Gentile in
his ignorance says ; not what the apostle Paul by inspira?
tion says. Paul is here anticipating an erroi into which the
'Rom. iv. 10, ii.

ROMANS XL 291
Gentiles would fall. Paul does not say, " the Holy Ghost
saith " ; nor even, " I say " ; but " thou wilt say " — the Gen
tile will say — " branches were broken off, that I might be
grafted in," Paul had already admitted that "some branches
were broken off ; " so that the Gentile was right as to the fact,
he was wrong only as to the cause. The broken-off branches
was made the occasion, not the cause of blessing to the
Gentile. " Well " ; (waXw?) granted. Granted what ? Granted the
fact already stated, that some branches were broken off.
Now the cause which the Gentile should have waited for —
" by unbelief they were broken off." They were not broken
off in order to make room for the Gentiles, but in conse
quence of their own unbelief. There was room enough in
the atoning work of Christ, room enough in the heart of
Christ, for every individual Jew. The unbelief of the Jews
¦caused the breaking off, and the breaking off of some Jewish
branches occasioned blessing to the Gentiles. Jewish and
Gentile believers in Christ were alike Abraham's spiritual
children, and were joint partakers of the root and fatness of
the olive tree; for having embraced the religion of Christ
they perpetuated the essentials of the religion of Abraham,
Moses and the prophets ; but those Jews who rejected
•Christ broke away from the religion of Abraham, Moses,
and the prophets based on atoning blood, and became ad
herents of Rabbinism, which boasts the absence of atoning
"blood. " Thou standest by faith. Be not highminded, but
fear: for if God spared not the natural branches, neither
will He spare thee." The Jewish branches were broken off
for unbelief; the Gentile wild olive graft stands only by faith.
God's Word never says " fear " without a reason. The
-history of Gentile Christendom shows that the warning was
not unneeded, though it has been unheeded. The unbelief
¦and moral corruption of the Jews brought the judgments

292 "ISRAEL MY GLORY.'
of God on " the natural branches ; " so the unbelief and
moral corruption of " the wild olive " will bring down the
judgments of God on apostate Christendom.
" Behold then the goodness and severity of God ; toward'
them that fell, severity ; but toward thee, goodness, if thou
continue in His goodness ; otherwise thou also shalt be cut.
off." We are here called upon to contemplate two different
aspects of God's conduct towards men — Jews and Gen
tiles. Towards the Jews —severity : their temple destroyed ;.
their cities laid in ruins ; their land made desolate ; them
selves butchered by tens of thousands, and the remnant
hunted into, and persecuted in, the four corners of the
earth. Severity — the inevitable result of national apostacy.
" But toward thee (the Gentile) goodness." Not absolutely
and unconditionally, but only "if thou continue in His good
ness." This epistle is the epistle to the Romans, a divine
letter addressed to the Church at Rome, which has de
veloped into the Church of Rome, and farther into Gentile
Christendom. At the time when this epistle was written
the Church at Rome was a model Church. Paul could say
of its members, "your faith is spoken of throughout the
whole world."1 Continue to bear such a character and
to maintain this position, and the goodness of God towards
you will continue. Let there be no change in your condi
tion and you will find no change in God's conduct. Pre
serve apostolic simplicity, sound faith, fervent love, holy
zeal, and the blessing of God will be continued and
increased ; but apostatise from sound doctrine and holy
practice, as did the Jews, then assuredly " thou also shalt
be cut off."
" And they also, if they continue not in their unbelief;.
' Rom. i. 8

ROMANS XI. 293
shall be grafted in : for God is able to graft them in again."
This verse holds out hope on behalf of cases the least
hopeful— the branches broken off for unbelief. If any
might be despaired of surely these. There is hope for
the unbelieving individual Jew all through this present
dispensation, if he continue not in his unbelief. There is
hope also finally for the nation continued in successive
generations. God's ability to bless the individual and also
the nation implies His willingness and perhaps also His
pledged purpose.
Let us not then any longer look on these unbelieving
Jews as dry and withered olive branches along which sap
never more can flow, but, like dry sticks, are fit only for
the fire ; rather let us in obedience to, and in the spirit of
Christ, take hold of them kindly and gently, and bring
these broken-off branches to their own olive tree ; and
though we cannot give them vital union, God says, I can.
" God is able to graft them in again." Grafted again into
their own olive, "they shall bud and blossom, and fill the
face of the world with fruit."
" For if thou wast cut out of that which is by nature a
wild olive tree, and wast grafted contrary to nature into a
good olive tree : how much more shall these, which are
the natural branches, be grafted into their own olive tree."
The apostle here takes a long step beyond the mere
hopefulness of cases the least hopeful ; he asserts that,
humanly speaking, Jews are less difficult to convert than
Gentiles. At the risk of repeating some remarks given in a former
chapter on this verse, to keep up the connection with the
context — preceding and following — we must offer a brief
exposition here of this remarkable verse. The Gentile
believer has for many hundreds of years thought it almost
if not altogether impossible, to convert the Jews ; and
many, to their reproach, think so still.

294 "ISRAEL MY GLORY."
We may say of such : " they do err, not knowing the
Scriptures." The apostle here takes an illustration from
nature while reversing nature's law, and the reversal of
nature's law adds beauty and force to the illustration itself.
First notice the principle on which olives are grafted.
The good are grafted on the wild, and not the wild on the
good, and the wildness of the wild olive is subdued by the
goodness of the good graft. If the wild were grafted on
the good, the wildness of the wild olive would subdue the
goodness of the good olive, and all would run wild together.
Some, aware of this, have supposed that Paul had fallen into
error. But Paul was inspired ; besides, he was an educated
man and familiar with Palestine and olive grafting. Mark
his words. He speaks of grafting the wild on the good
as '' contrary to nature ; " had he said in harmony with
nature, then we might have suggested a mistake. The
Jews here are termed " natural branches." It is quite as
appropriate to designate the Jews natural branches as to
call the Gentiles wild olive grafts. They are both regarded
as to the difference in their religious condition, the Gen
tiles as idolaters, the Jews as fearing God, believing the
Old Testament Scriptures, and waiting for the Messiah on
the authority of those Scriptures. The Gentiles as idolaters
may be considered wild in three aspects. They have gods
many and lords many, in contradistinction from one and
only one. They worship the many visible to the bodily eye,
instead of the One invisible. They worship the many
they themselves made instead of the One who made them.
In these three respects the Gentiles may appropriately be
termed wild olives. The Jews are natural branches. How
so ? Jesus is the embodiment and interpretation of the
Mosaic economy. He is God incarnate. He reveals the
Father. He fulfils Jewish prophecies, and explains the
sacrifices and priesthood of the Jewish religion. To be a

ROMANS XI. 295
true believer in Moses is to be a true believer in Christ.
Hence the Jews are natural branches. Now mark the
force of the inference. If the wild olive graft of an
idolatrous Gentile can be taken and grafted contrary to
the laws of nature into a good Jewish olive stock, hozv
much more shall these Jews which are the natural branches
be grafted into their own olive tree.
It occurs to me that we may derive further instruction
from this remarkable passage. The wild olive grafted on
the good, if left to itself, would subdue the good ; that is, it
would work according to nature. The wild olive graft, the
Gentile, though grafted contrary to nature, is controlled by
grace, and while controlled by Divine grace is contented to
be a partaker, and a partaker only, of the root and fatness
of the olive tree. But these wild olive grafts, the Gentiles,
have misunderstood their relationship to the Jewish natural
branches and to the Jewish olive tree, as partakers only
with believing Jews of the root and fatness. The Gentiles
have neglected the warnings in this chapter — "be not high-
minded, but fear," "glory not over the branches," "other
wise thou also shall be cut off." They have regarded the
Jews as altogether cast off to an indefinite period, and
themselves as having taken the place of the Jews in
the Divine purpose and favour. They have called them
selves spiritual Israelites, and have designated the Christian
Church — composed of Jew and Gentile — the Gentile Church
— justifying this designation by welcoming Gentiles every
where, and by excluding Jews, under the influence of idola
try and persecution at the worst, and by neglect at best.
The Gentile wild olive graft should have lost its wildness
by incorporation in the Jewish Christian Church as a
partaker only of its blessings ; but it has claimed to be
a spiritual Israel, the Gentile Church, and has thus pro
duced a Gentile Christendom almost as corrupt as heathen-

296 "ISRAEL MY GLORY."
dom. The Gentile wild olive graft has subdued the good
olive ; it has worked according to nature instead of under
the controlling and subduing influence of grace.
" For I would not, brethren, have you ignorant of this
mystery, lest ye be wise in your own conceits, that a
hardening in part hath befallen Israel, until the fulness
of the Gentiles be come in." The partial unbelief and con
sequent partial blindness of the Jews is a revealed mystery,
ignorance of which will produce conceit. Has there been no
culpable ignorance of this mystery resulting in Gentile con
ceit and a sense of superiority ? What is this revealed
mystery ? Simply a partial hardness or blindness which
has befallen Israel — partial and temporary ; neither total
nor final. What part of the Jewish nation is blinded or
hardened ? Is the blindness an arbitrary infliction of God,
or has it an adequate cause ? We read in the 7th verse
that "the rest were hardened," and in the 17th verse that
" some of the branches were broken off." The partial
blindness is the result of an adequate cause. The blindness
is not a cause, but a consequence, a consequence of another
cause, that cause — unbelief. " Because of unbelief they
were broken off." The unbelief has been partial and the
hardening partial. If the Christian Church has not re
garded the Jews as finally abandoned of God, she has
certainly for ages regarded them as totally blind, and
treated them accordingly ; that is, she has cruelly treated
them at the worst, and culpably neglected them at best,
regarding the conversion of the individual Jew as almost
if not altogether hopeless ; inflicting a grievous wrong on
the Jews themselves and incalculable injury on herself.
The four vails on the Jews, their nature, and manner of
removal, are fully discussed in chapter x., and to that
chapter we direct the reader's careful attention. This
partial blindness, chronologically, is bounded by a fixed

ROMANS XI. 297
and definite period. It is to last during the period of
national rejection and dispersion. It is to last during the
" times of the Gentiles." It is to last during the gathering
of the Church — that is, between the first and the second
advents of our blessed Lord, who, addressing the nation,
said, " Ye shall not see me henceforth, till ye shall say,
Blessed is he that cometh in the name of the Lord." a It
is to remain " until the fulness of the Gentiles be come in."
" Until" implies continuance and cessation — continuance
during a period and cessation at its close. But what
is meant by "the fulness of the Gentiles" which must
come in before Israel's partial blindness passes away ?
It cannot mean, as some take it, a filling up of Gentile
iniquity. This " fulness " must evidently mean blessing.
The word ifkrjpaixa (fulness) must consistently be taken
in the same sense as irXripm/ia applied to the Jews in verse
12 — that is, in the sense of blessing. But it cannot mean
the blessing of all Gentile nations as such, for this blessing
is to come after Israel's national conversion, and Israel's
national blessing is to be the instrumental cause in pro
ducing it. We take it then to mean simply this — " All the
individual Gentiles saved during this elective dispensation
and who form the Gentile portion of the Church, the body
and bride of Christ, and designated in Acts, 15th chapter,
"A people taken out for His name" — these, with the
" remnant according to the election of grace '' from the
Jews, complete the Church and close this dispensation.
The partial blindness of Israel then passes away, and the
time for the blessing of the nation arrives. " And so all
Israel shall be saved : even as it is written, ' There shall
come out of Zion the Deliverer ; He shall turn away ungod
liness from Jacob': And this is my covenant unto them,

1 Matt, xxiii. 39.

298 "ISRAEL MY GLORY."
when I shall take away their sins." Here we have the
guaranteed conversion of the entire nation of Israel. " This
is the covenant that I will make with the house of Israel
after those days, saith the Lord ; I will put my law in their
inward parts, and in their heart will I write it ; and I will
be their God, and they shall be my people : and they shall
teach no more every man his neighbour, and every man his
brother, saying, Know the Lord : for they shall all know
me, from the least of them unto the greatest of them, saith
the Lord : for I will forgive their iniquity, and their sin
will I remember no more." x No language can express in
clearer or stronger terms the conversion of the Jewish
nation. " Israel shall be saved by the Lord with an everlasting
salvation." " In the Lord shall all the seed of Israel be
justified, and shall glory."2 But the special circumstance
under which the nation's conversion is to take place is by
the personal and pre-millennial advent of our blessed Lord,
" As it is written." We are now referred to Isaiah, 59th
and 60th chapters. " The Redeemer shall come to Zion."
" The Deliverer shall come out of Zion." He shall come to
Zion, and shall display His power and glory out of Zion, in
turning away ungodliness from Jacob, and in His personal
superintendence of the world's blessing through restored
and saved Israel. " As for Me, this is my covenant with
them, saith the Lord ; My spirit that is upon thee, and My
words which I have put in thy mouth, shall not depart out
of thy mouth, nor out of the mouth of thy seed, nor out of
the mouth of thy seed's seed, saith the Lord, from hence
forth and for ever." This is final restoration and blessing.
Now restored and blessed Israel is addressed — not the
Church — but the national Israel — " Arise, shine ; for thy
light is come, and the glory of the Lord is risen upon thee
'Jer. xxxi. 33, 34. 2 Isaiah xiv. 17, 25.

ROMANS XI. 299
. . , . And nations (Gentiles) shall come to thy light,
and kings to the brightness of thy rising."
"As touching the Gospel, they are enemies for your sake :
but as touching the election, they are beloved for the
fathers' sake." The Jews, as a nation, are enemies of the
Gospel of Christ, and, as a nation, are " cast away " during
this dispensation. As their national rejection of Christ
and their own national rejection were both predicted, both
these events become evidence of the truth of the Scriptures
and of the Messiahship of Jesus ; and thus Jewish unbelief
becomes mysteriously a ground for Gentile faith. Gentile
believers reap benefit from Jewish unbelief. Here the
election (rrjv eic\.oyr]v), on account of which the Jews are
still beloved for their fathers' sake, is the national election.
The word " election " has two distinct applications in this
chapter ; one refers to individual Jews elect to eternal life
in Christ Jesus, and are called " a remnant according to the
election of grace " ; the other refers to the elect nation.
The latter sense is the meaning in this verse. God has
entered in covenant relationship with the patriarchs and
with their seed, and in view of the purpose of their national
election they are still beloved of God. The national elec
tion was typical of individual and spiritual election in
Christ Jesus. The interests of the national are bounded
by time ; but the interests of the spiritual extend through
out eternity.
The Jewish nation cannot be destroyed, but must be pre
served till the purposes of election are fully accomplished ;
neither can the elect in Christ Jesus be destroyed, for Jesus
has said, " All that which the Father giveth Me shall come
unto Me " 1 ; and " they shall never perish, and no one
shall snatch them out of My hand."2
'John vi. 37. *Ch. x. 28.

300 "ISRAEL MY GLORY."
The unbelief of the Jewish nation, like the national
" casting away," and the national " trespass " referred to
in verses n, 12 and 15, having been overruled for large
though limited blessing to the Gentiles, the faith of the
Jewish nation will prove a direct and instrumental blessing
on an universal scale.
"For the gifts and the calling of God are without repent
ance." God has not repented, has not changed His mind,
respecting the gift of Palestine, or the call of Abraham and
his seed to be a blessing to the world.
" For as ye in time past were disobedient to God, but now
have obtained mercy by their disobedience, even so have
these also now been disobedient, that by the mercy shown
to you they also may now obtain mercy " (R.V.) ; " the
mercy shown to you " of the revised version is clearer than
" your mercy " in the authorised version. Notice the little
word "now" occurring three times in these two verses. We
take this word here as covering the present dispensation.
All through this dispensation the partial disobedience of the
Jews is made the occasion of the partial conversion of the
Gentiles. Further, all through this dispensation the partial
conversion of the Gentiles is to be the instrumental cause of
blessing to the Jewish "remnant according to the election
of grace" ; that is, through the mercy shown to Gentiles the
Jews are now to obtain God's mercy in Christ Jesus. Gen
tile Christians, please observe, it is not through your cruelty;
it is not through your neglect ; but "through your mercy,"
ox "the mercy shown to you" — through your compassion in
exercise, your love at work — "they also may now obtain
mercy." Gentile Christian, will you faithfully examine your
own conduct in the presence of God with this passage of
His own word before you ? If you do so, and adjust your
conduct to its teaching, you will assuredly be blessed in
your obedience.

ROMANS XI. 301
" For God hath shut up all unto disobedience, that he
might have mercy upon all." The Gentiles lost the know
ledge of God and became disobedient. Their disobedience
became the occasion of Jewish national election. The
Jewish nation became disobedient. The partial disobe
dience of the Jews became the occasion of partial blessing
to the Gentiles. The obedience of saved Gentiles becomes
the instrumental cause of salvation to the elect remnant of
Jews.- Gentile Christendom becomes disobedient and apos
tate. The disobedience of Gentile Christendom becomes
the occasion of the conversion of the Jewish nation, and
the Jewish nation becomes the instrumental cause of the
blessing of the world. God shuts up all — Jews and Gen
tiles — unto disobedience that He may have mercy upon all.
" O the depth of the riches both of the wisdom and the
knowledge of God ! how unsearchable are his judgments,
and His ways past tracing out ! "
Here the apostle, with his powerful, well trained, and
well stored mind, aided by the inspiration of God, seeks
to fathom the depth of the riches of Divine wisdom and
knowledge as manifested in the plan of human redemption
and unfolded in the history of the Jews. The apostle does
not carp and cavil at that which he cannot comprehend ;
he does not question the wisdom of God's arrangements ;
but he finds his own wisdom unequal to the task of judging
God's determinations, and his own knowledge insufficient
to trace out God's ways. In the plan of Divine dispensa
tions there are infinite depths, not only of wisdom and
knowledge, but also of the riches of wisdom and know
ledge. In deep consciousness of our very limited capacity
to understand even all God has in mercy revealed, let us
cultivate a spirit of devout and humble gratitude for all we
are permitted to know, and firmly trust His wisdom where
we cannot discover the meaning of His words, and rely
upon His knowledge where we cannot trace His ways.

302 "ISRAEL MY GLORY."
Here " we know in part." We will not be so foolish as to
refuse Jesus and salvation through Him because He is God's
unspeakable gift. Neither will we refuse the riches of His
grace here, or the riches of His glory hereafter because
those riches are " the unsearchable riches of Christ." We
know enough to adore, to praise and to trust. Job had an
exceptional experience, but even he confessed, " Lo, these
are but the outskirts of His ways : And how small a whis
per do we hear of Him ! But the thunder of his power
(mighty deeds) who can understand?"1
" For who hath known the mind of the Lord ? or who
hath been His counsellor ? or who hath first given to Him,
and it shall be recompensed unto him again ?" What man
on earth, or what angel in heaven has ever understood all
the reasons of God's conduct towards men in redemption
and in providence. To whom has God been indebted for
counsel and advice in the formation or execution of his
plans ? If any one can show that God is under any obli
gation to him for counsel he shall have a full recompense.
God is indebted to no one. He knows the end from the
beginning. He says, " I am God, and there is none like
me; declaring the end from the beginning, and from
ancient times things that are not yet done ; saying, My
counsel shall stand, and I will do all my pleasure." 2
" For of Him, and through Him, and unto Him, are
all things." Of Him as the source of all things created.
Through or by Him all things are upheld and governed.
And unto Him the universe owes adoration, praise, trust,
love, and service. "To Him be the glory for ever. Amen."
To Him, Father, Son, and Holy Ghost, one God, be the
glory unto the ages, (ej? rovs ai(ova<;.) , Amen. Let every
thing that hath breath praise the Lord. Praise ye the
Lord.3 'Job xxvi. 14. 2 Isaiah xlvi. 9, 10. 3 Psalm cl. 6

303

CHAPTER XV.

CONCLUDING REMARKS AND SUGGESTIONS.
We have gathered from the Word of God that Israel's
national election is unconditional, and that the preserva
tion of this nation to the end of time is guaranteed. We
have also gathered, from the same Word, that the purpose
of this election and preservation is that Israel may be a
channel and an instrument of blessing to all the nations
and families of the earth.
We have also gathered, on the same authority, that all
the promises to Israel, relating both to temporal blessings
in Palestine, and to spiritual blessings in Christ, are to be
literally fulfilled to the national Israel — they are neither
cancelled to Israel nor transferred to the Church, even
though the Church may make use of them in a secondary
and spiritual sense.
We have also gathered that the rejection of Israel is
only national and temporary ; it is neither total nor final.
Their rejection has excluded the nation from the possession
of Palestine for a definite period, but has never excluded
the individual Jew from the blessings of the Gospel except
on the ground of individual unbelief.
We have also gathered that during that national rejec
tion of Israel, and occasioned by that rejection, the Holy
Spirit is calling and preparing the Church, composed of
individual Jews and individual Gentiles, as a Bride for the
Bridegroom — a second Eve for the second Adam. The

304 "ISRAEL MY GLORY."
Jewish portion of the Church is called " a remnant accord
ing to the election of grace" ; and the Gentile portion, " a
people taken out for His name " ; both one in Christ, who
is the Head of His body, the Church.
We have also gathered that a future restoration to Pales
tine, in unbelief, is assured to the entire nation of Israel ;
that the time of " Jacob's trouble " will culminate after
restoration, in the attempt of Antichrist to crush the nation
out of existence, in order to produce universal atheism ;
and that in Israel's extremity the Lord Jesus Christ will
appear in person on Mount Olivet, accompanied by His
Church which met Him in the air, to destroy Antichrist ;
to establish universal peace ; to convert the remnant of the
restored nation ; to " reign in Mount Zion, and in Jerusa
lem, and before His ancients gloriously " — indeed, to be
" king over all the earth, one Lord, and His name one."
We have also gathered that the throne of David will be
occupied by David's Son and Lord. He having received
the millennial kingdom from the Father, reigns over the
house of Jacob ; superintending the blessing of the entire
world through restored and saved Israel, and then, at the
close of the millennial reign, He delivers up the kingdom
to the Father that God may be all in all.
We have also gathered that the theory of the Israelitish
origin of the Anglo-Saxons is unscriptural and mis
chievous, and indeed directly contradictory to many of
the plainest passages of the Word of God.
We have also gathered that the Lord expects His
Church to spread the knowledge of His name and Gospel
all over the world, and that He and the Holy Spirit to
gether have given definite instructions as to how this work
can best be accomplished. First, the disciples were to
receive Holy Ghost power ; then be witnesses to Christ,
according to the programme laid down by the Lord Him-

CONCLUDING REMARKS AND SUGGESTIONS. 305
self in His very last words — Jerusalem, all Judea, Samaria,
and uttermost part of the earth. Obedience as to Jerusa
lem, all Judea, and Samaria, was followed by marvellous
blessing. Then Paul was specially chosen to carry out
the last clause — "to the uttermost part of the earth."
Now the Holy Spirit gives definite instructions as to the
best way of accomplishing this part of the commission,
namely, " To the Jew first, and also to the Gentile." This
order was strictly observed by the apostle Paul all his life
long, and with glorious results in the interest both of Jews
and Gentiles ; and as this order has never been reversed or
cancelled, we infer that it ought to have been observed all
through this dispensation, and ought to be observed to-day.
God has thrown His power, available to the Church, along
the line of His plan, and His blessing along the line of
obedience ; so that to miss His plan is to miss His power,
and to be disobedient is to lose His blessing.
We have also shown that God has owned and blessed
obedient effort to evangelise His beloved Israel, in the
conversion of many souls ; in making converted Jews a
blessing to Gentiles; and in answering prayer and honor
ing trust for funds to carry on His work, without any
personal appeals for subscriptions
It has also been shown that every doctrine vital to
Christianity is plainly taught in the Old Testament Scrip
tures, so that to deny the claims of Christ is to deny or
pervert the Old Testament Scriptures on which His claims
rest, and by which they are clearly proved.
Suggestions to Christians.
Surely all Christians who really and truly love the Lord
Jesus Christ, sincerely desire to know the will of God in
order to do it. We suggest that the entire Word of God
should be prayerfully studied to ascertain God's purpose
20

306 "ISRAEL MY GLORY."
in the Jews : that the terms used by the Holy Spirit to
describe the Jews should be understood of the Jews : that
the terms used to describe the Gentiles should be under
stood to mean the Gentiles ; and that both promises and
threatenings to each respectively should be taken in their
plain, literal, and obvious sense.
We suggest that the prophecies relating to the second
advent of our Blessed Lord should be understood in the
same sense as those fulfilled predictions relating to His
first advent.
We suggest that in all practical effort to evangelise the
world the Divine order, "to the Jew first," should be acted
upon, unless it can be shown from the Word of God that
this order has been reversed or annulled.
We also suggest that loving effort should be made to
reach with the Gospel those Jews who live near to us, and
to whom we may gain neighbourly access ; that we express
to them our deep gratitude to God for the Bible and the
Saviour we have received from them ; that we give or send
them suitable tracts or New Testaments ; that we invite
them to our places of worship ; and that under the impulse
of Christ's love we show them every kindness, "that through
the mercy shown to us, they also may now obtain mercy."
We also suggest, in the most kindly and brotherly spirit,
that evangelical ministers of all denominations should
occasionally bring the claims of Israel before their congre
gations, and give their people an opportunity, at least once
a year, of contributing towards the work of God amongst
the Jews. Their people might also be encouraged to look
after the Jews residing near them.
We also suggest that monthly prayer meetings on Israel's
behalf be established,- as far as possible, in all evangelical,
churches in London and throughout this and other lands.
In many cities and towns one monthly meeting might be

CONCLUDING REMARKS AND SUGGESTIONS. 307
considered sufficient. In that case, of course, Christians of
all denominations should be invited, and the local ministers
invited to preside in turn and to give a brief address. '•'
Above all we suggest that constant, earnest prayer be
presented in the closet and at the family altar by all Chris
tians on Israel's behalf, but especially on Saturday, the
Jewish sabbath, when the Hebrew Scriptures are being
read in the synagogues in all lands, and when Missionaries
are preaching Christ to numbers of Jews in all parts of the
world. Shall we not pray that the Lord will awaken in
the Church of Christ such an interest in Israel as is war
ranted by His own Word ; and give such an outpouring of
the Holy Spirit on Israel as the Church has never witnessed
since apostolic times ?
Already God is beginning to answer these prayers in
quickened interest in Israel amongst Christians; and in
the wonderful movement amongst the Jews as the result
of. God's blessing on the free distribution of the Hebrew
New Testament, and Scripture portions, amongst the Jews
throughout the world, and especially in the Russian
empire. ¦'.:...
.: Lastly, we suggest that the New Testament Scriptures
and portions should be freely, but discriminately, distri
buted amongst the Jews throughout the world ; and,
indeed; amongst the heathen and Mohammedans also.
: We shall never get the world evangelised without the
Jew ; and we shall never get the world supplied with the
Word of God by sales. .
• Consider the hundreds of millions still unevangelised:
Remember that not more than four millions and a half- of
complete Bihles are produced in one year by all the. Bible
Societies of Christendom.
Six millions and a half to .seven millions are produced, if
we include portions, thirty-two of which are -counted to

308 "ISRAEL MY GLORY."
make a complete Bible. Say seven millions, including por
tions, that is, single Gospels and Epistles. Half of these
are used up by countries already Christian in name. Then
bear in mind that we have an increase of population every
year to the number of twelve millions, or one million each
month. When will the world's population be supplied with the
Word of God at this rate, when the number of Scriptures,
including portions, produced in one year, would not supply
two-thirds of the actual increase of population in one year ?
ls there no possibility of accelerating our speed in sup
plying the world's population with the precious Word of
Life? The principle of sales versus gifts must be re-examined
in the light of the Word of God. Policy says, sell as the
rule, give as the exception. This may be conceded where
distribution amongst Protestants is concerned, for they
know, to some extent, the value of the book, and in
deed, in many cases, are simply adding to others already
in possession.
Let such by all means pay for them, and indeed all
others able and willing to do so. Our concern is not
about Christians who have the Bible, and who, for various
reasons, wish to possess others and are able and willing to
pay for them. Our concern is for those millions who know
not the Book, don't want the Book, and have neither love
to nor faith in the Book, such as the heathen, the Moham
medan, and the Jew in relation to the New Testament ;
and also the very poor in Christian lands unable or un
willing to purchase.
To justify sales, it is said people value what they pay for.
A few heathens and Mohammedans purchase the Bible, and
a few Jews the New Testament, simply out of curiosity, but
none can be expected to value the Scriptures they don't

CONCLUDING REMARKS AND SUGGESTIONS. 309
believe in simply because they pay for them. People don't
value a thing because they pay for it ; but the reverse ; they
pay for what they value. But they must know the Scrip
tures to value them. Get the Scriptures as a love-gift into
the hands of those who need them, and when blessed by
the Holy Spirit to the people's conversion, they will then
purchase or subscribe in order to give them to others.
Others quietly say : you know people don't value that
which costs them nothing. Then why not make them pay
for wedding, birthday, and other presents ?
Others say : but by sales you get money to purchase
more Scriptures. Reply : even Bible Societies admit that
it costs much more to sell than to distribute gratuitously.1
Others say : but sales give a better guarantee against
waste and destruction. Reply : the reports of Bible Soci
eties tell of numbers bought on purpose to destroy them ;
so that to sell gives no guarantee against waste.1
Unfortunately for this policy of selling the Word of God,
even if the policy were sound and economical, it will never
succeed in supplying the human family with God's message
of love in print ; but the strongest count against it is that
it practically questions the wisdom of God in giving every
thing and selling nothing.
What does God sell ?
When He counsels to purchase, it is to " buy wine and
milk without money and without price." God gave His
Son, who is " His unspeakable gift!' " With Him he freely
gives all things." " The gift of God is eternal life." He
gives the Holy Spirit. " Every good gift and every perfect
boon cometh down from the Father." Our blessed Lord
says " I have given them Thy Word." " Freely ye have

¦ See my Pamphlet " The world-wide distribution of the Word of
God," price twopence.— Shaw & Co., 48, Paternoster Row, E.C.

JIO "ISRAEL MY GLORY."
received freely give ".-. — not cheaply sell. If we are to exact
payment for the printed Word, why not also for the spoken
message ?
If we are justified in withholding the Word of God un
less paid for, because some may abuse it, why not withhold
the spoken message because some may reject it ? Many
sinners would much prefer to pay God for salvation, either
in supposed good works or in hard cash ; but they must
either accept salvation as a gift or perish. But having
accepted Christ and all He has, as God's free gift, they
may give themselves and all they have as thank-offerings
to the Lord. Let the Church of Christ give God's Word
to the world, and evangelise the world through the Jews.
" First to the Jew and also to the Gentile."

John Balk & Sons Printers, 87-89, Gt. Titchfield Streee. W.

REVIEWS OF "ISRAEL MY GLORY.

" A very powerful plea for Jewish missions ; one which it would be
very hard to resist. But the volume has an interest apart from its
leading object. It disposes of Anglo-Israelism most effectually, and
this is the removal of a blunder fraught with dangers which its re
ceivers do not see. It also shows where the ten tribes are, and
gives a world of information about Israel in general. We were not
before aware that the Jews do not now eat a lamb at the Passover ;
but have a shank-bone on the table instead. They remind us of
' modern thought ' preachers ; for they also dispense with the sacri
fice and give their followers a mere shank-bone of philosophy. Mr.
Wilkinson's book is first-rate in every respect. Where we do not
agree with him, we yet respect his opinion ; but in general we are at
one with all that he says, and we confess that we are greatly instructed
by his pages." — Rev. C. H. Spurgeon in Sword and Trowel.
" A key to the Scriptures. . . Attention is again called to this
book, because it the clearest and most Scriptural discussion that
has appeared of the great and important question with which it deals.
Every thoughtful Christian will read it with delight." — Rev. Dr.
Brooks in The Truth.
" ' Israel my Glory ; or, Israel's Mission and Missions to Israel,' is
the happy title which the Rev. John Wilkinson gives to his last and
largest work. No living man is more competent to write on the
themes discussed in this book than the author, who has spent nearly
forty years in their study. The whole of the work is deeply in
teresting and instructive, but among the more important chapters
may be mentioned : ' The Position and Mission of Israel in the
Millennial Age ; ' ' The Ten Tribes— Where are They Not and
Where are They ? ' in which he deals the death blow to the Anglo-Israel
mania; 'Conversational Answers to Jewish Difficulties;' and 'An
Exposition of the Eleventh Chapter of the Epistle to the Romans.'
In these days of growing interest in God's ancient people this volume
ought to have a wide circulation." — Nonconformist and Independent.
" This is no ordinary book. It is the production of a master of the
Israelite question, both in its practical bearing on our present duty to
Israel, and in its prophetical relation to the hope of Israel yet to be
realised. The author ably shows Israel's election and guaranteed
preservation ; God's promises to the Fathers not transferred to the

Christian Church, but confirmed to Israel by Christ ; Israel's rejection,
its causes, consequences, and duration ; Jacob's restoration and time
of trouble; Israel's position and mission in the Millennial age. God
will put Israel in their own land as God's geographical centre, and
locate all other nations in relation to Israel, to facilitate the blessing
of the world, as is expressly taught in Deut. xxxii. 8-9, Ezek. v. 5,
and Zech. ii. 5-10. Godin Christ, Christ in the midst of Jerusalem
and Israel, and these in the midst of the nations (Jer. iii. 17). David's
throne which was in Jerusalem (not in heaven, where the Lord Jesus
is now) is guaranteed by Jehovah's oath to be as permanent as the
sun and moon and ' the faithful witness in the sky ' ( the rainbow
which attests Jehovah's oath ensuring us against a universal flood).
The author disproves the Anglo- Israelite theory ; for Israel was (1)
to dwell alone and not be reckoned among the nations ; (2) to remain
many days without king or prince, and without Jehovah as their God,
to be few, and under national curse, whilst unrestored to Palestine
(Num. xxiii. 9; Hosea iii. 4-5; Jer. xxx. 3-4, 19; Zech. viii. 13).
History says the ten tribes were taken to Assyria ; prophecy says
they were to be brought out of Assyria. The inference is, they are
there (viz. the Nestorians in Kurdistan). ' Search for a thing where
it was lost.' The two-fold nature of the Messiah is seen from the Old
Testament, and especially interesting is the comparison of the four
passages, where He is termed 'The Branch,' answering to the four-fold
aspect of Him severally presented in the four Gospels. We heartily
commend this instructive book." — The Rock.
" Mr. John Wilkinson, founder and director of the Mildmay Mission
to the Jews, has been enabled, by God's blessing, to do large things
for Israel. For forty years his heart's desire and prayer to God has
been that Israel may be saved, and as he has preached the Gospel to
the Jews, he has done much to elicit the sympathy of Christians in
' Israel's Mission and Missions to Israel.' This is the subject-matter
of a beautiful book he has just issued, entitled ' Israel my Glory.'
The words of the Lord in Isa. xlvi. 12, 13, show the appropriateness
of the title : ' I will appoint salvation in Zion, for Israel my Glory.'
The prophetic Scriptures and the utterance of Christ and His
Apostles fully justify our confidence that in the days that are com
ing the Lord of glory will invest the seed of Jacob with His own
beauty and splendour, so that they shall shine among the nations,
and be a praise and a joy in the earth. Friends of Israel will do
well to get Mr. Wilkinson's book, which occupies ground not covered
by any other single volume. It is full of God's Word, plainly ex
pounded, and tells of grand things already done in the Lord's name,
and by His grace and help. The book deals comprehensively with the
Jewish question, from the best of all points of view, and those who love
the people for their Father's sake will find on every page much to in
terest and much to instruct. The national election is shown with ample
-clearness to typify the spiritual election, and promises of blessing to
Israel are displayed because they are as certain of realisation as the
threatened purses have most surely been. This is done by vindication
• of the literal interpretation of Holy Writ, by arguments which are as
unanswerable as they are admirably expressed. Mr. Wilkinson is no
.hair-splitter on topics upon which God has told us but little, but a

reverent and careful student of the Bible. Notwithstanding his ex
cellent attainments in divine things, he does not hesitate to say :—
There is scarcely anything that humbles me to the dust more than
this— my very limited acquaintance with the word of God.' This is
how a man instructed of God must ever feel, and should ever speak.
The account of the circulation of Hebrew New Testaments among
Jews in all parts of the world has a perennial interest, arid many will
read with hearty approval Mr. Wilkinson's plea for free distribution of
the Scriptures among all who are still ignorant of their blessed con
tents. Among the most important chapters in the book are ' Conver
sational Answers to Jewish Difficulties,' and ' Questions on Messianic
Passages put by Christians to Jews.' There is much for all Christian
readers in the chapter, ' The Lord's Leadings in Mission Work among
the Jews, including definite answers to prayer in the supply of needful
funds.' We trust the book will be largely circulated, and that, while
proving a great direct blessing, to Jews and Gentiles alike, it will
secure many more friends to the Mission which its author so wisely
directs. Then we shall speedily hear of the erection of the hall which
is so much required as a home and centre of the operations of the
Mission in East London. We are glad to see that ,£4,800 has been
given and promised towards the ,£10,000 needed for this purpose. It
will give us pleasure to learn before long that the remainder has been
raised, so that evangelisation may be vigorously promoted, while yet
we await the hastening time when, in the literal import of the words,
' There shall come out of Zion the Deliverer who shall turn away un
godliness from Jacob.' " — The Christian.
" Mr. Wilkinson writes with authority, for he has long and deeply
studied the subject of his book. He writes also with enthusiasm, for
he has spent a life-time in working among the Jews, and possesses a
strong affection for the seed of Abraham. The author well deserves
to be heard, and Bible students may obtain material help from a care
ful reading of this thoughtfully written book. After dealing with the
ancient history of Israel, the Angio-Israel theory is examined and
refuted. Then follows, in dialogue form, a discussion of several in
teresting questions of Jewish controversy, in which light is thrown on
many difficulties. The chapter on the throne of David, involving
a consideration of the two genealogies of Christ, is very clear and
helpful. The book concludes with an exposition of Rom. xi." — Foot
steps of Truth.
" It is no wonder that Mildmay has a peculiar religious type. The
teachers at that place of spiritual activity have at least clearly defined
convictions. Among these convictions will be found a prevailing
notion that the Jews have a mission which has not been generally
understood by Christians. We do not now stop to discuss the main
point presented in the volume before us. The book should be read
in order to be fully appreciated. We cannot help thinking Mr.
Wilkinson has misunderstood some passages of Scripture quite as
much as Christians have generally misunderstood the mission of the
Jews, nevertheless his treatise is so earnest, so scholarly, and after
all so helpful to Christian faith that we do not desire to mar its in
fluence by a single unfavourable criticism. We are glad he has
stated his convictions in so clear and logical a manner." — Christian
Commonwealth.

IV.
" We are not wont to devote our space to reviews of books, how
ever choice and commendable they may be, but this volume is so
intimately associated with one of the most important branches of the
work at Mildmay that it is fitting we should refer to its publication.
The beloved author is too well known as a veteran worker in the
cause of missions to Israel to need even a word of introduction to
readers of Service for the King, but his book just issued must not
pass without a word of notice. In the preface Mr. Wilkinson says :
' It has been my life-work during the past thirty-eight years to study
the Word of God with a special desire to understand His purpose
concerning Israel ; to get a clear and consistent view of the truth
respecting the first and second Advents of the Lord Jesus Christ ; and
to ascertain the duty of the Christian Church in relation to the
spiritual interests of the Jews.' In this volume we have in clear and
concise form the fruit of these long years of prayerful and enthusiastic
study of the sacred Word, as well as the results of much close obser
vation of work carried out on the lines advocated. Whether the con
clusion arrived at will be in every case endorsed by the reader or not,
they all throw light upon the theme discussed, and greatly assist
enquiry after truth. The critical treatment of many passages from the
Hebrew text is very valuable, and the dissertation on Romans xi. sug
gestive. It is refreshing to follow the devout and reverent tone and
method adopted by the author in his handling of the subject. The
object is simply to ascertain ' What saith the Scripture ? ' and so to
induce thought and action purely in accordance with the Divine mind
and will. Facts and details concerning the seed of Abraham such as
are not elsewhere found are here brought together : their numbers,
distribution, and circumstances in the different lands of their disper
sion being set forth in interesting form, and the pleasant results and
future prospects of mission work among them carefully recorded and
considered. Altogether we can but regard the publication of such a
work just now as timely, affording a further illustration of the love of
God for His ancient people, inasmuch as it cannot fail to be an
instrument in His hand of awakening wider and deeper concern for
their spiritual welfare." — Service for the King.
"Perhaps there is no man in England who has given the same
amount of thought and prayerful study to the subject of Israel than
John Wilkinson, and when there is added to this a sanctified intellect,
stored with an amount of Biblical knowledge rarely found, we have an
assurance that whatever may come from his pen on this subject will
be about the best possible. The work under review will not disappoint
expectations. The opening sentence in the preface is the best guaran
tee for this. Mr. Wilkinson says : ' It has been my life work during the
past thirty-eight years to study the word of God with a special desire
to understand His purpose concerning Israel,' and we get the keynote
of the book further on when he states : ' In the following pages we not
only adopt the literal interpretation of Scripture in relation to the Jew
and Gentile, both as to promise and threat, blessing and curse, but we
adopt the same principle in relation to the first and second Advents of
our Lord.' Of course the two subjects are closely interwoven. A few
words as to the title of this book. The words 'Israel my Glory'
occur in Isaiah xlvi. 13. It is a remarkable expression. Again and

V.
again we have the statement that God would be Israel's glory. 'Thy
God, thy Glory.' The Messiah is to be ' The glory of His people
Israel;' but here Israel is to be Jehovah's glory. 'I will appoint
salvation in Zion for Israel my glory.' We heartily commend this
book to all who desire clear Scriptural teaching on this important sub
ject. Right views on the Jewish question harmonise many other
difficult ones." — Christian Worker.
" Mr. Wilkinson has given us in this volume the result of many
years' careful and critical study of the Hebrew Scriptures, and in a
lucid forcible style presents to view the convictions at which he has
arrived on the deeply interesting and important subject of which he
treats. As a resume' oi arguments and Bible statements of fact relied
on by a growing number of earnest and prayerful students of the pro
phetic Word, the book is of much value, and should be read by all
lovers of Israel, and by all enquirers concerning Jewish aspects of
truth. Expositions of difficult passages will be found plentifully strewed
in its pages, and coming from one who has a close acquaintance with
the original text, these are worthy of serious attention. Another
feature of the book is its compilation of facts and statistics bearing on
thepresent position of the Jews in the world, and the marvellous work
that is just now being done for bringing the Gospel of Jesus the Christ
before them. The evidence afforded of the special blessing God is
giving to missions to Israel will be to many a startling discovery, and
cannot fail to awaken wider interest in the spiritual welfare of the
chosen race. We commend the work to our readers as well worthy of
their notice." — Evangelical Christendom.
" The Rev. John Wilkinson, who has been for so many years con
nected with Christian work among the Jews, has set forth with admir
able clearness both the mission of the Lord's ancient people, and the
necessity for, and aims of, Christian missions to them. The subject is
an important one, and in Mr. Wilkinson's hands it is adequately dealt
with." — The Quiver.
" We have read nothing more rare and racy on the subject of the
Jews. It is the book for reference and authority. The author deserves
the best thanks of all who are interested in Israel. We have great
pleasure in commending it." — Consecration. i
" This is the title of a most interesting work. The author has given
his life to the subject and the cause. He is the founder and director
of the Mildmay Mission to the Jews. For thirty-eight years past, we
are told in the preface, Mr. Wilkinson ' has studied the Word of God
with a special desire to understand His purpose concerning Israel ; to
get a clear and consistent view of the truth concerning the first and
second Advents of the Lord Jesus Christ ; and to ascertain the duty of
the Christian Church in relation to the spiritual interests of the Jews.
With marked success during this period he has been engaged much
of the time ' in preaching the Gospel to the Jews, showing from the
Hebrew Scriptures that Jesus is the Christ ' ; and at the same time
expounding to Christians ' God's truth about the Jews with a view to
awaken scriptural interest in the conversion of our Jewish brethren.'
Having such extended knowledge of the whole question, from faithful

VI.
searching of the Scriptures, from contact with the exile nation, and
from the manifest harmony of their providential history with the
inspired prophecies, Mr. Wilkinson is certainly well qualified to fulfil
the task which, at the urgent entreaty of many brethren, he has
undertaken. The result is a most readable book. It stimulates the
attention and interest of the reader from the beginning to the end. I
shall name a few points that impress even a cursory reader : —
" i. Its Scripturalness. The cumulative testimony of Scripture con
cerning the future of the nation when the two branches are re-united
is admirably summed up in the closing chapter, after a masterly
analysis of Romans, nth chapter.
" 2. The place of the Jew in the present age is made clear.
" 3. The position and mission of Israel in the Millennium is fuiiv
established from the prophets.
" 4. The future occupancy of David's throne is another truth most
clearly and convincingly taught from Holy Scripture.
"5. The pretensions of the Anglo- Israel theory are effectually met
and settled in the chapter relating to the Ten Tribes.
" The surprising rapidity with which the fortunes of this ancient
people are being connected with all the modern advancement in com
merce, arts, science and religion adds increasing value to this last
contribution to the literature of the age on this subject. And the fact
that there is strict allegiance to the letter of God's word, will give to
all who bow to its absolute and final authority a still greater delight
and eagerness in carefully reading and searching the most instructive
pages of this book."— Extracts from review of Rev. Dr. Parsons in
the " Presbyterian Review" Toronto.
" The true position of Jewish missions almost for the first time of
late years has been fully stated in this book by Mr. Wilkinson. The
distinction between Israel and the Gentiles not abolished ; the Jews
as a nation, for a time cast out ; individual Jews called and saved and
embraced in the Church of Christ, the Gentiles having great privileges
in the meantime ; in the future the Jews to be received back as a
nation when the Lord comes, and to be the appointed means of bring
ing the nations to Christ. Meantime let the Church see to it, that she
does not forget the command ' To the Jew first ! ' This obeyed all
along the line will bring blessing to every mission. Most powerfully
and eloquently is the whole position stated and urged upon the people
of God in ' Israel my Glory.' " — Rev. Dr. Elder Cumming.

publications b£ 3obn Wilkinson.

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it

©ut of Darkness into %\o>ht"

GOD'S ways with ELIEZER KROPYELD, an Israelite by birth, some
time Preacher of the Christian Reformed Congregation at Ablasserdam,
Holland.
TRANSLATED FROM THE GERMAN OF Dr. M. C. UHLIG, BY
SAMUEL WILKINSON.
A deeply interesting book of 233 pages, describing every difficulty of the Jew in
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In Cloth Covers, price 2s. 6d. For Cash, post free, 2s. ld.

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Modern Judaism — The Bible.
Being a short examination of some of the leading tenets of the present
day Jewish Creed as expressed in a recent article in the Jewish press,
' in the light of Scripture,
By SAMUEL WILKINSON,
WITH INTRODUCTION BY THE REV. THEODORE MEYER.

"An eloquent and incisive brochure against the dead, dry, rationalistic
teaching of the modern Jews. The statements of Rabbinical theology are
placed side by side with those of the Old and New Testament on cardinal
truths. The contrast is most striking." — The Rock.
" All who have the salvation of Israel at heart should study Mr. Wilkinson's
little book . . . We hope that this pamphlet may find its way into many
Jewish hands, and that Christians will spare no pains to place it there" — Life.
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Publications by Mrs* J. Wilkinson.

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Early Life and Conversion of Rev. JAMES ADLER.—
Price 2d.

By J. C, Triumphs in Israel, No. 2. By R. G., No. 3.—
Price id. each, or gd. per doz.
By J. C, Obedience is the First Duty of a Soldier. —
Price id. each, or gd. per doz.

Any of the above may be had direct from the " Mildmay Mission to
the Jews Book Store," Central Hall, Philpot Street, Commercial Road,
E. Address, Mr. Wm. McCluer, Depository.