An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming Part 11

Verse 7. :??? ???? ?? ??? ??? ??? ?????

_Awake, O sword, against my shepherd, and against the man that is my fellow, &c._

In supposing these words to have had no direct reference to the death of Christ in their original intention, notwithstanding their appearing from St. John's Gospel to have been used by him, in forewarning his disciples of what was about to befal him, I offer no new opinion, for Dr. Blayney declares himself fully persuaded that they had not; and what gives weight to this opinion is, that it must have been founded on other grounds than those which have led me to that conclusion. For as Dr. Blayney had not embraced the spiritual view in expounding the prophecy, he could not be led to this inference by the same train of reasoning as myself. The words, ??? ????? (or ????? ???) he renders, "The man that is next to me," which is certainly much nearer to the sense of the original than, _The man that is my fellow._

_Two parts shall be cut of, and die._

An awful annunciation! foretelling the spiritual death of two-thirds of the nominal Christian world. The corresponding pa.s.sages in the Apocalypse predict the same event, and one of them in still stronger terms, for it is said, that "_Every living soul in the sea died._" Literally, this pa.s.sage cannot be taken, for literally there are no _living souls_ in the sea. The sea means the Gentile nations, or Europe. _The life_ is life in Christ.

The loss of that life, or spiritual death is the loss of true Christianity: here extending over the whole sea, or comprising all the Gentile converts; and the period of this death is yet scarcely elapsed, beginning with the dark ages, and continuing to the millenium. What! is Europe then still, or has it so lately been in a state of spiritual death or perdition? Such is the language of prophecy, and its meaning cannot be explained away or evaded. "_Every living soul in the sea dies._" The life in Christ is extinct. True Christianity no longer remains. Will _none_ then be _saved_? This the prophecy no where says. The Gospel teaches that many may be saved who never heard of Christ. Are all Mahommedans, and they execrate the name of Christian, doomed to perish? No Christian will surely maintain this, and still less that all misguided Christians are doomed to perdition. But still the life in Christ is lost. True Christianity no longer prevails. If then, without it, men may be saved, where, it may be asked, is the use of it? I answer, in every way, and every where it is useful. Did true Christianity prevail, the myriads might be saved; the few only would perish. Without it the few only can be saved, the many are left to perish. By Christianity, all are taught to live for the next world; without it, the many will live for this; few are those that will think of another. Christianity not only diffuses peace and happiness on earth, but fits every man for enjoying eternal happiness hereafter. Such is the saving virtue of Christ's religion, in affording to all the _means_ of attaining to eternal life and eternal happiness. But to return to the age in which we live, or from which we are just emerging. This period is peculiarly the age of infidelity-all Europe bears testimony to the fact.

But are they who profess belief, really Christians? Look to conduct, and not profession for the proof. Is this world, or the next, the object of pursuit? If conscience whisper, that we who believe, lack the true spirit; how can we expect it in those who disbelieve? Where then in true Christianity?

As this chapter, according to the Rabbi's view, remains unfulfilled, so he offers no particular exposition of it, but limits his remarks to a few emendations of the received translation. Of these the only one any way material to the present discussion is that on verse 5, which has been already stated in the note on that verse.

ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIV.

The corruption of Christianity, as foretold in the last chapter, is allowed to have been the means that prepared the way for those events which are announced at the opening of the present one. The ambition of the clergy, and the state of ignorance in which they purposely kept their flocks, had completely succeeded, before the end of the sixth century, in subjugating the minds of the people, and in establis.h.i.+ng the supremacy of the priesthood in the west of Christendom, while the last of these causes served to facilitate in the east the success of the Mahomedan imposture, which, as well as Papacy, was an offspring of the spurious form of religion then prevailing under the name of Christianity.

These two usurpations under the mask of religion, divided, at the beginning of the seventh century, what had once been the Christian world, between them; one occupying the western half of it, and the other the eastern, according to our mode of expression; but as regards Palestine, where the Prophet wrote, this division is more accurately represented, as expressed in the Prophecy, by northern and southern; the northern half engrossed by the Greek and Latin churches, which being essentially of the same nature, are here taken as one; while Mahomedism usurped the place of Christianity in the countries lying for the most part south of Palestine, as Arabia, Egypt, India, Persia, and others. (See note on this.)

Such are the occurrences foreshewn in the opening of the present chapter; which _now_ does, if it did not previously, declare the capture and pillage of the holy city, or the loss of the spiritual Jerusalem, true religion; this being followed by a portent awfully expressive of the events which succeeded this loss, namely, the cleaving asunder of Mount Olivet; (a symbol for nominal Christianity, Mount Zion signifying true Christianity, Mount Sinai Judaism;) one part of which moves northward, and the other southward, leaving a deep valley between them for the escape of those who are not involved in this spiritual captivity or destruction.

After this follows the intimation of a period of spiritual obscurity, which is declared to be neither day nor night, neither clear day-light, nor utter darkness; but on the evening of that day, light is said to dawn again, and living waters once more to flow out of Jerusalem. At length this is to be succeeded by the restoration of Israel, and the universal establishment of true religion in the new Jerusalem.

While the loss of true religion is clearly foreshewn in the capture of the spiritual Jerusalem, with which this chapter commences; and while the rise of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the Christian will readily perceive, in the day of obscurity that follows, the dark ages shadowed forth; and in the dawn of light that breaks forth at the evening time, he will see intimation of the restoration of true religion at the reformation, when living waters again begin to flow out of Jerusalem.

The conclusion of this chapter, and of the Prophecy, declares the final and complete establishment of the Messiah's kingdom; that happy period for which we are taught to pray in the words, "_Thy kingdom come._" Concerning the nature of this kingdom, the Jew not only differs from the Christian, but Christians also differ from one another. Before I attempt to decide so difficult a question, I shall state the prevailing opinions, and what the prophets have said on the subject.

The Jews expect, at the coming of their Messiah, the establishment of their political, as well as their spiritual supremacy over all the earth.

The Christians reject all idea of a political kingdom, but differ in their views of it as a spiritual one. Some understand it to signify the universal establishment of true Christianity on earth, with the full enjoyment of all the blessings which it is calculated to afford; others at this second advent, look for the personal appearance of Christ on earth, to reign with the saints, who will be raised from the dead, to receive the reward of virtue in his kingdom; while many regard his kingdom as signifying a future state of happiness, having no connexion whatever with the earth we now inhabit, but to be enjoyed in an eternal abode, of which they have an indefinite idea as existing somewhere above the firmament.

This last, which is perhaps the most popular notion, seems least consonant to Scripture and prophecy; which distinctly speak of a kingdom _on earth_, as it is understood by the Jews; though not necessarily, as they suppose, a political one. As this is the chief point on which I am at issue with my opponent, I shall presently state the manner in which this city, the New Jerusalem, is spoken of by Isaiah and St. John. But previously I think it right to notice a fallacy in what I take to be the ground on which the popular notion of this kingdom rests; namely, because St. John in the Revelations gives intimation of a resurrection preceding, or accompanying its establishment. Now, we have, as I conceive, no just ground for a.s.suming, in a vision, every other part of which is figurative, that this part alone is to be understood literally. Why, I should ask, may not this resurrection, like the rest, be also symbolical, or signify regeneration to newness of life? which our Saviour expressed by being _born again_; that is, a total change in our nature and habits, such as was produced in his apostles and disciples by the gift of the Holy Spirit. But even admitting the literal resurrection to be here intimated, (and no Christian can doubt the reality of a resurrection,) yet this would not be at all incompatible with a future existence on earth, a light in which it is viewed by many: we shall therefore inquire what the Prophets have said that may throw light on the nature of this kingdom on earth.

Both Isaiah and St. John, in speaking of the New Jerusalem, use the two-fold metaphor of a City and a Woman. In Isaiah liv. 11, et seq. this city is represented as having foundations of sapphire, windows of agate, and gates of carbuncle; and St. John, Rev. xxi. 16, describes it as built entirely of precious stones, having twelve gates, each of one solid pearl, and its streets paved with gold; being, moreover, equal in all its dimensions, that is, as broad as it is long, and as high as it is wide, to wit, twelve thousand furlongs, or fifteen hundred miles. This is surely very unlike a literal city; but this City shortly becomes a Woman, in St.

John, and is styled "The Lamb's Bride;" while Isaiah, using the same change of metaphor, says, "For thy Maker is thy husband."

If we now look to the context in Isaiah, for the purport of this figurative language, we shall find that he says, chapter liv. 14, "In righteousness shalt thou be established;" and again, chapter lx. 19, "But thou shalt call thy walls salvation, and thy gates praise;" and from chap.

lxi. it appears throughout, that this description is intended to portray _the perfection of righteousness, the beauty of holiness_, and the _riches of grace_; these being, as declared, the ornaments destined to adorn the Bride. It is with _a robe of righteousness_, and _a garment of salvation_, that _she will adorn herself_, as Isaiah expresses it, chap. lxi. 10.; while St. John abounds in similar expressions; thus in Rev. xix. 9, speaking of the Bride's apparel, he says, "For the fine linen is the righteousness of the saints;" and of the City, which nothing impure is permitted to enter, he says, chap. xxi. 23-27, "For the glory of G.o.d did lighten it, and the Lamb was the light thereof." Thus both, under this highly figurative description, appear to signify no literal city, or political state, but one which is altogether spiritual; that is, the utmost possible degree of purity and holiness, which will const.i.tute this _heaven upon earth_; the New Jerusalem.

This chapter opens with the denunciation of divine wrath about to fall upon mankind on account of the corrupt state of religion. The expression used to foretel this, belongs more peculiarly to the day of judgment, called the _day of the Lord_; but is often employed in prophetically foreshewing particular judgments on the world, as here:

_Behold the day of the Lord cometh, and 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._

The loss of the holy city, and the spiritual captivity of half its inhabitants, which is the bondage of sin, is the particular calamity here foretold; and this is followed by the punishment of those who were the authors of this evil, the enemies of true religion, who war against Jerusalem.

_Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle._

The nations must signify here, as elsewhere, the Gentiles, or Pagans, whose spiritual hostility against true religion was shewn, as before stated, by their corrupting and paganising Christianity; while the judgment denounced against them consists in G.o.d's permitting the rise of the two great Antichristian usurpations, Papacy and Mahomedism. One, the man of sin, spoken of by St. Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a spiritual tyranny, enslaving the minds of men; and the other, the abomination of desolation, mentioned by Daniel, chap. viii. verses 10-12, and, as he expressly foretold, permitted _by __ reason of transgression_, or as a judgment on the world, its avowed object being the propagation of religion by the sword. The division of the corrupt form of religion then prevailing, into these two Antichristian apostacies, is thus foreshewn.

_And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem upon 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 great valley, and half of the mountain shall move toward the North, and half of it toward the South._

A mountain, meaning a place of eminence or power, in spiritual language signifies religion; _Mount Sinai_, from which the Mosaic law was delivered, means Judaism, and is contrasted in the Epistle to the Hebrews, chap. xii. 18-22, with Christianity, which is there called _Mount Zion_, and _the heavenly Jerusalem_. The Mount of Olives is neither of these, but here symbolical of nominal Christianity, destined to be split asunder; leaving, however, a valley between the two parts for the escape of those not involved in this spiritual destruction; from which may be inferred, that true Christianity would not become utterly extinct.

_And ye shall flee to the valley of the mountains, for the valley of the mountains shall reach unto Azal: yea, ye shall flee like as ye fled in the days of Uzziah, king of Judah, and the Lord my G.o.d shall come, and all the saints with thee._

The true Christian is thus admonished to fly, or avoid the prevailing apostacies; while divine favour and protection are promised to those who shun the general corruption. From the establishment of these two Antichristian dominations, a long day of spiritual darkness is declared to follow; which was accomplished in the reign of ignorance and superst.i.tion, during the period expressively denominated _the dark ages_. With G.o.d a thousand years are but as a day.

_And it shall come to pa.s.s in that day, that the light shall not be clear nor dark;_

_But it shall be one day, which shall be known to the Lord, not day nor night, but it shall come to pa.s.s, that at evening time it shall be light._

In the return of light at the evening time of that long day of obscurity, we see intimation of the revival of true religion at the reformation; which is still more clearly expressed as follows.

_And it shall be in that day that living waters shall go out from Jerusalem, half of them toward the former sea, and half of them toward the hinder sea; in summer and in winter it shall be._

The former and the hinder sea, or as Dr. Blayney proposes to render it, the Eastern and the Western Sea, may literally signify the Dead Sea and the Mediterranean; but figuratively the Eastern and Western Gentiles, who will receive the benefit of the spiritual waters. The expression, in summer and in winter it shall be, signifies literally, that they shall neither be dried up by the summer's heat, nor congealed by the cold of winter; but figuratively must mean, that the purity of religion shall not again be corrupted by the heat of fanaticism on the one hand, nor frozen by the cold of infidelity on the other. The universal prevalence of true religion is then declared. (See note.)

_And the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one._

The fulfilment of what now remains of the prophecy appears to be still future, and consequently it does not fall within the limits of our plan to attempt the particular exposition of each part of it; but sufficient, it is hoped, will be found in what is already accomplished, to convince the Christian reader of the general purport of the whole; and to warrant the statement made at the outset, that these six chapters are not, as former commentators have supposed them to be, a collection of unconnected predictions relating to different subjects, but one continued and uninterrupted prophecy, presenting a view of the progress of our religion, from its promulgation to its final establishment in purity and perfection.

That the evidence of this will be sufficient to convince the Jew, I am far from expecting, being well aware of the many objections he has still to urge against our exposition of prophecy, after those which are here presented, may have been removed. But it may possibly have some weight with him, when he finds upon examination, the same view of the subject offered by Isaiah, Jeremiah, Ezekiel, and others; which the Christian will find more circ.u.mstantially displayed in the Revelation of St. John. In fact, my exposition of the Apocalypse, has furnished me with the clue to guide me through all the prophecies, that relate to the progress of the Messiah's kingdom; for I find that each succeeding prophet has helped to fill up the outline given by his predecessors; while the picture is finally completed by St. John, the last of them all. But as a portrait is most easily recognised when the likeness is complete; so the prophecy last uttered, being most perfect, is most easily interpreted, and naturally becomes the key to all the others; that is, the last delivered ought to be the first expounded, which is the order I have pursued.

As I have made no change in the translation of this chapter, few explanatory notes are required; and the Rabbi's reply to this, as to the one preceding, may be comprised in this single objection; that no part has yet been literally fulfilled, such being the only fulfilment which he looks for or admits.

The impossibility of a more literal fulfilment has been shewn in many places, but especially at the beginning of chapter x.; and until the Jew answers this, I must consider, what to me appears to be the main pillar of his argument, as fairly overthrown. And the grand question, whether Christ be the Messiah, resting upon this, namely, whether his kingdom be a spiritual or a temporal one, must be decided, as regards the present argument, by shewing whether the prophecies relating to it have regard to spiritual or temporal affairs.

Many who object to the spiritual view, misconceive what is meant by the spiritual exposition; and consider it as setting aside altogether the historical fulfilment of prophecy; whereas the question is simply between religion and politics, between church and state; in short, whether the spiritual or temporal history of the world should be looked to, for the fulfilment of those prophecies which foretel the progress of Christianity, or the Messiah's kingdom. By directing their view to temporal affairs, the ablest expositors have hitherto discovered only an occasional allusion to Christianity in a few verses of particular chapters, and in others no allusion to it whatever; whereas, by adhering closely to the spiritual view, and understanding the prophecy as foretelling the progress of true religion; the battles and conflicts foretold, representing the opposition which it has experienced, and the corruptions which it has undergone from the evil pa.s.sions and worldly propensities of man; we have been enabled to shew the historical fulfilment of the whole; not selecting, as others have done, particular pa.s.sages, but shewing that every chapter and every verse relates to the same subject, and this subject, the progress of Christianity.

NOTES TO CHAPTER XIV.

Ver. 4. _Half of the mountain shall move toward the north, and half of it toward the south._

Although this pa.s.sage is left in the text as it originally stood, yet the writer acknowledges a manifest inadvertency in supposing the division here spoken of into northern and southern to have reference to the position of the prophet, any more than to that of the reader; with neither of which it has any connection. It has been objected by a judicious friend of the author, that Mahommedism has prevailed, and still does prevail in countries lying north of Judea, where the prophet wrote. The objection is perfectly just, not was it unperceived by the writer, though he did not at first see how to remove it, simple as is the solution of the difficulty, and striking as then appears the fulfilment of the prophecy.

The solution is-that this division of the nominal Christian world here foretold, into two grand apostacies, Anti-christianism and Mahommedism, which were destined to occupy a position northward and southward, had no relation to the prophet, but simply to each other-that is, they were to be north and south of each other.-Now let a line be drawn, such as might be expected from the fracture of a mountain by an earthquake, extending from the west of Europe to the east of Asia, over a surface of not less than 180 degrees of longitude, and no where deviating more than 10 degrees of lat.i.tude, and we shall find the Greek and Latin churches occupying the whole portion lying to the north, while Mahommedism engrosses all to the south. And we shall find those parts only of Europe cut off which were pre-ordained to fall under the Moslem yoke, as Spain, Sicily, Corsica, and Sardinia, Calabria, Greece, and Turkey in Europe; while Russia forms the boundary line from all the Mahommedan nations lying to the south of it.

This line will be comprised between 40 and 50 deg. of nor. lat. Thus singularly have the words of the prophecy been accomplished. And thus strikingly is the will of Heaven, in the pre-ordination and disposal of human events, made manifest to the mind of man.