New Testament Teaching.
The question now naturally arises, whether the New Testament confirms the Old Testament prophecies as to Israel's blessing and the Messianic kingdom, or whether it diverts the blessings to the Church, and makes the kingdom a spiritual reign?
The birth of Jesus was thus announced: — “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 Highest: and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end” (Luke 1:31-3331And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (Luke 1:31‑33)). In the same strain Mary prophesies- “He hath holpen His servant Israel, in remembrance of His mercy; as He spake to our fathers, to Abraham and to His seed forever” (ver. 54, 55). Shortly afterward Zacharias says—”Blessed be the Lord God of Israel, for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers and to remember His holy covenant; the oath which He sware to our father Abraham, that He would grant unto us that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all the days of our life” (ver. 68-75). Again the angels, speaking to the shepherds, say, “Behold, I bring you good tidings of great joy, which shall be to all the people (that is, Israel, not “all people,” as in our translation); for unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:10,1110And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (Luke 2:10‑11)). Here we have Israel, an earthly people: the throne of David, an earthly throne; perpetual dominion, the promise to David's seed; in fact, throughout these prophecies, the titles given, the offices described, and the blessings foretold, are altogether of a national character.
Concerning Christ's birth, Matthew says (1:22, 23) — “All this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel; which being interpreted is, God with us.” In the passage here quoted (Isa. 7:1414Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14)), the birth of Emmanuel is the sign given to the king of Judah of national deliverance, and the destruction of national enemies.
In the next chapter the enemy comes up against Judah- “He shall reach even to the neck, and the stretching out of His wings shall fill the breadth of Thy land, O Emmanuel. Associate yourselves, O ye people, and ye shall be broken in pieces” (Isa. 8:8,98And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. 9Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. (Isaiah 8:8‑9)). Here again, then, in the only other passage where the name occurs, it is suggestive of kingly dominion, Israel's deliverance, and Gentile judgments. The names of Christ in Scripture are always significant, and the name here set as the frontispiece of Matthew's Gospel, spoke, to every Jewish ear, not of the Lamb led to the slaughter, but of the Victor ruling in the midst of His enemies.
So, too, the mission of the wise men of the East is not to the meek and lowly One, but to Him “that is born King of the Jews “—a foretaste of the homage of the nations when “the kings of Tarshish and of the isles shall bring presents, the kings of Sheba and Seba shall offer gifts” (Psa. 72:1010The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. (Psalm 72:10)). In the same spirit, the chief priests and scribes, when asked about His birth-place, reply by quoting a prophecy of Micah, where He is spoken of as “the governor” and the ruler of “My people Israel.” Thus prominently are kingly lineage and dignity brought out in the accounts of His birth and childhood.
The Gospel of Matthew records God's dispensational ways, showing how the great national sin of Christ's rejection led to the postponement of Jewish hopes, and an alteration in the form of the kingdom. Chapter 12 describes the nation conspiring against Jesus, who pronounces their doom, declaring the last state of the wicked generation to be worse than the first. Hence, in the next chapter, He will only speak to the multitudes in parables, quoting against them the prophecy in which Isaiah foretells that their eyes should be blinded and their hearts made gross. So far, however, is this prophecy from predicting their permanent blindness and rejection, that it expressly declares the term of their punishment and the restoration of a remnant. But while thus turning from the multitude, and foretelling their temporary rejection, He unfolds to His disciples, to whom it was given to know the mysteries of the kingdom, the new and mysterious form in which this kingdom was about to be set up. Does this mystery, then, endure, like the prophetic kingdom, to the end of the world? Is it, like that kingdom, brought in by judgment, administered in righteousness, and resplendent in glory? On the contrary, its duration is only to “the end of the age “—the period when the prophetic kingdom will begin; it is introduced, not by judgment, but by the quiet sowing of seed; it is administered, not in righteousness, but in forbearance, the tares growing with the wheat; and instead of manifesting God's glory on earth, the whole mass becomes leavened with corruption. It is different in form from the kingdom promised, and is limited in time till that kingdom is introduced. Instead of superseding the prophetic kingdom, it merely fills up the interval till the Jews are ready to receive it.
In chapter 16. Jesus formally abandons, as to public testimony, His Jewish character of Messiah (ver. 20), and takes up, instead, the new title of “Son of the living God” (ver. 16), on which He says that He will build His Church. He foretells the kingdom of heaven in a new form, not in glory but in weakness; not connected with the crown of earthly power, but with the cross of earthly rejection. But is the outward kingdom, therefore, abandoned? At the close of His discourse, Jesus adds — “There be some standing here, which shall not taste of death, till they see the Son of man coming in. His kingdom” (ver. 28). Another evangelist says — “till they have seen the kingdom of God come with power” (Mark 9:11And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. (Mark 9:1)); and another, “till they see the kingdom of God” (Luke 9:2727But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. (Luke 9:27)). Now in each case, these remarkable words are immediately followed by the story of the transfiguration. Surely this suggests, that the transfiguration was a prophetic display of the kingdom in power made to chosen witnesses, at the moment when it was for a time to be set aside by the mysterious form in which the kingdom now appears. But what the gospels suggest, Peter expressly states. “We have not,” he says, “followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount” (2 Peter 1:16-1816For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18And this voice which came from heaven we heard, when we were with him in the holy mount. (2 Peter 1:16‑18)).
The transfiguration, therefore, was God's witness to the “power and coming” of Christ, the proof furnished that, notwithstanding the postponement of the Jewish hope, the prophetic kingdom was still as sure in His purposes as ever, and that Jesus, now rejected in His grace, would return in power and glory to revive the kingdom in all its outward display.
In Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28), Jesus tells His disciples” In the regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” The Son of man sitting in the throne of His glory, is the very thing shown to Daniel as about to happen after the destruction of the Gentile powers (Dan. 7:1414And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:14)). It is the very thing which, as we have seen, all the promises and prophecies, all the revealed counsels of God as to earthly government or blessing, led the disciples to anticipate. It is the very thing of which Gabriel spoke to Mary, and of which Zechariah prophesied. It was to happen at the “regeneration,” the very “times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:2121Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3:21)). It was to be connected with Israel, the invariable center of God's purposes when He asserts His governmental authority upon the earth. Could words more clearly indicate the establishment of the Messianic kingdom in visible power and glory?
Indeed the name “Son of man” is, when applied to Christ in the Old Testament, always used in connection with dominion and dignity. It is the Son 'of man who has all things put under His feet (Psa. 8:66Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: (Psalm 8:6)); who, as the Man of God's, right hand, delivers downcast Israel (Psa. 80:1717Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. (Psalm 80:17)); and who receives the kingdom from the Ancient of days (Dan. 7:13,1413I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:13‑14)). In the New Testament it is only used by Jesus in speaking of Himself. Taken in connection with the passages named, it could convey to His hearers no other thought than of Him whom God had appointed to exercise authority on earth; who, though with no place to lay His head, though rejected, betrayed, and crucified, was yet clothed with power to forgive sins, was Lord of the Sabbath, would appear in the clouds of heaven with great glory, for the destruction of His enemies and the deliverance of His people. In other words, it was a title suggestive of the Jewish hopes; and “the coming of the Son of man” is always spoken of in connection with His appearance to set up the Messianic kingdom.
In chapter 21. Jesus enters Jerusalem meek and lowly, riding on an ass. A portion of the people respond, hailing Him as King, as Son of David, and applying to Him the language of Psa. 118—
Blessed is He that cometh in the name of the Lord.” This, as the psalm shows, is the language in which the Jews acknowledge their rejected Messiah, when the stone which the builders rejected becomes the head-stone of the corner (ver. 22-26). At this time, however, it is used only by babes and sucklings, the weak things of the world, while the nation as a whole once more refuses Him. But this refusal is not final, as our Lord's words plainly show; for while declaring that, in consequence of their guilt, their house would be left unto them desolate, He adds, — “I say unto you, ye shall not see Me henceforth.” For how long? Till the end of the world? No, but, “till ye shall say, Blessed is He that cometh in the name of the Lord” (Matt. 23:38,3938Behold, your house is left unto you desolate. 39For 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. (Matthew 23:38‑39)). This language they had refused when uttered by babes and sucklings, but when they adopt it, they will see Jesus again, and their house will no longer be left desolate.
In the same chapter 21. the Lord asks the Jews — “Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord's doing, and it is marvelous in our eyes? Therefore, I say unto you, the kingdom of God shall be taken away from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder (ver. 42-44). Here are three prophecies concerning the stone, those who fall on it, and those on whom it falls. The first, from Psa. 118:22, 2322The stone which the builders refused is become the head stone of the corner. 23This is the Lord's doing; it is marvellous in our eyes. (Psalm 118:22‑23), shows that the stone, though at first refused by Israel, afterward becomes the head of the corner. The second, from Isa. 8:1414And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. (Isaiah 8:14), declares Christ to be “for a stone of stumbling and for a rock of offense to both the houses of Israel.” But mark what follows.
The testimony is bound up, the law sealed among His disciples, and the prophet waits on the Lord who hides His face from Israel. Then come deep anguish and darkness, from which the people emerge and joy before the Lord, “as men rejoice when they divide the spoil”; “for unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder” (Isa. 9:3,63Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. (Isaiah 9:3)
6For 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, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)). Thus Isaiah's words coincide with our Lord's—the nation which stumbles on the stone is broken, not destroyed. The third prophecy is from Dan. 2, and foretells a very different fate for those on whom the stone falls; for while Israel, stumbling on the stone, is broken, but afterward healed, the Gentile powers, which for a time have taken the dominion out of Israel's hands, are struck by the stone, “are broken to pieces together, and become like the chaff of the summer threshing-floors” (Dan. 2:3535Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. (Daniel 2:35)).
In Matt. 23 Jesus says that the Jews shall not see Him again till they shall say — “Blessed is He that cometh in the name of the Lord”; in other words that they will see Him, when their predicted repentance shall take place. The disciples then (24:3) ask—”What shall be the sign of Thy coming, and of the end of the age?” This can only refer to the coming just before named, when the Jews should be prepared to receive Him. Of His coming for His saints they as yet knew nothing. And they manifestly are asking not about the end of the world (though our translation thus renders it), but about “the end of the age,” when Jewish rejection would terminate and Messiah's reign begin.
Nor does the Lord's reply point to the end of the world. It is a prediction of woes, partially accomplished in the siege of Jerusalem by Titus, but awaiting a far more fearful fulfillment when the “abomination of desolation,” spoken of by Daniel, is set up, and during the great tribulation foretold by the same prophet. But in their darkest hour, there shall suddenly “appear the sign of the Son of man in heaven: and then shall all the tribes of the earth [or land] mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matt. 24:3030And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30)).
Now, that this is not the coming at the end of the world, is obvious from the two Old Testament prophecies quoted. The great tribulation spoken of by Daniel precedes Israel's deliverance. “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, every one that shall be found written in the book” (Dan. 12. 1). The time of national mourning for Him whom they had pierced, described by Zechariah, is also, not at the end of the world, but when the Lord “shall defend the inhabitants of Jerusalem,” and shall “seek to destroy all the nations that come against” her (Zech. 12:8-128In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. 9And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 10And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: 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. 11In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; (Zechariah 12:8‑12)). So that this prophecy of our Lord's does not describe the end of the world, but Israel's deliverance, or the end of the age. And the following parables, of the steward, the virgins, the talents, and the judgment of the nations, all describe events happening at the coming of Christ either for His saints or to receive His earthly kingdom.
The other Gospels are not so distinctly dispensational in their teaching as Matthew's. In the Gospel of Luke, however, we get two remarkable expressions which help to throw light upon this subject. There Jesus is asked when the predicted destruction of Jerusalem and the temple will take place. In reply He details events which are generally admitted to be those preceding and accompanying the sack of Jerusalem by the Roman armies under Titus. The result is thus related — “They shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:7-247And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 8And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 9But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by. 10Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: 11And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. 12But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 13And it shall turn to you for a testimony. 14Settle it therefore in your hearts, not to meditate before what ye shall answer: 15For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17And ye shall be hated of all men for my name's sake. 18But there shall not an hair of your head perish. 19In your patience possess ye your souls. 20And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22For these be the days of vengeance, that all things which are written may be fulfilled. 23But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luke 21:7‑24)). He then foretells signs in heaven, distresses on earth, and the appearance of the Son of Man “with power and great glory”; adding — “When these things begin to come to pass, then look up and lift up your heads; for your redemption draweth nigh” (ver. 25-28). Now throughout this discourse, which is related by all the three synoptic evangelists, though with very important variations, the disciples are treated as Jews interested in and asking about the future history of their people. Bearing this in mind, let us inquire what the portions we have quoted mean. They say that Jerusalem is to be under Gentile rule “until the times of the Gentiles be fulfilled”; that then fearful troubles arise, Christ appears “in power and great glory,” and “your redemption”—that is, Jewish deliverance—takes place. Compare this with the two prophecies of Daniel. In both he traces “the times of the Gentiles,” in both he describes Christ's appearance in power and glory, in both this appearance ends in the destruction of Gentile power, and the establishment of Messiah's kingdom; while in one of the visions, the saints who have been persecuted share the kingdom. In other words the redemption of the faithful remnant of Israel takes place at the same time as the setting up of Messiah's rule. Can there be a doubt that our Lord's discourse here describes the same period and the same event foretold by the Hebrew prophet?
Such, then, is the testimony of the Gospels. Instead of diverting the Old Testament prophecies to the Church, it distinctly reserves them for Israel, thus demonstrating the oneness of God's purposes, vindicating the truth of His promises, and overthrowing the false system of interpretation by which these promises are obscured or nullified.
In the Acts we read that just before our Lord's ascension His disciples ask Him a question — “Lord, wilt Thou at this time restore again the kingdom to Israel?” Now surely if the disciples were still cherishing a vain delusion—if the kingdom never was to be restored to Israel, but Israel's portion was to be spiritualized away into the Church's blessing—Jesus would at least have abstained from giving an answer to this question which would tend to foster their fallacious hopes. Instead of hinting, however, that these expectations were unfounded, He replies in a manner distinctly calculated to confirm them. He says — “It is not for you to know the times or the seasons, which the Father hath put in His own power” (Acts 1:6,76When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. (Acts 1:6‑7)). Both the New and the Old Testaments foreshadow a period of indefinite duration, during which the Jews are deprived of their national blessings, and this text tells us that it is not yet in God's purposes to reveal the time of their restoration; but so far from saying that this restoration should not take place, the language used clearly implies that it will.
The re-establishment and deliverance of Israel have, however, been shown to be connected with the return of the Messiah, and the chapter we are now looking at bears a distinct testimony on this point likewise. No sooner is Jesus caught up than two men stand by the disciples “in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (ver. 10, 11).
The personal return of Jesus for the restoration of Jewish privileges, and at the time of national repentance, is still more strikingly shown a little further on in the same apostolic history. We there find Peter, taught by the Holy Ghost, urging the nation to repentance by this very promise. “Repent ye, therefore, and be converted, that your sins may be blotted out, in order that [I give the version admitted to be correct by all scholars] “the times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, which before was preached unto you; whom the heaven must receive UNTIL the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:19-2119Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20And he shall send Jesus Christ, which before was preached unto you: 21Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3:19‑21)). What are “the times of restitution of all things?” They cannot be the end of the world, for that is the time of destruction of all things. Besides, which of the prophets had spoken of this event? Are not the prophets full of “the sufferings of Christ, and the glory that should follow?” When Peter addressed the Jews, the sufferings were past, but the glory was to come. This glory, then, of which all the prophets have spoken, is the “restitution of all things” mentioned by Peter—of the temple, of the kingdom, of the throne of David—all which the Jews hoped for, all which, at the time of their repentance, they will have fulfilled. And at that time God will send Jesus Christ once more from heaven. He is not gone there till the end of the world, but till these times come, and when they are come, He will return to the earth, be seen by His people, and “restore again the kingdom to Israel.”
In the epistles comparatively little is said on this subject. We find, however, that “the promises” are still spoken of as the portion of Paul's “kinsmen according to the flesh,” and this in the very chapters which explain God's reason for their temporary excision. These words were penned after Israel had been cut off, and could have no meaning at all except in prospect of her national restoration. No refining can make the Israelites here to mean the Church, for already the Church was in existence, and the Israelites, Paul's kinsmen according to the flesh, are spoken of in contrast with the Church. Yet while thus speaking of them, and while mourning over their unbelief, he says that to them “the promises” still pertain (Rom. 9:44Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4)).
But in a subsequent chapter he goes further than this. He declares that the riches of the Gentiles, which are partially realized by the diminishing of Israel, will he completely obtained by their fullness (Rom. 11:1212Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? (Romans 11:12)); that “all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob” (ver. 26); and that though, “as concerning the gospel, they are enemies,” yet, “as touching the election, they are beloved for the fathers' sakes, for the gifts and calling of God are without repentance” (ver. 28, 29). It has been already shown that these passages cannot refer to the conversion of the Jews to Christianity. I may now point out that the restoration spoken of is national and local, is in fulfillment of God's gifts to the fathers and in connection with national repentance, is accompanied by the return of the Messiah, and results in blessings to all the nations of the earth. In a word, it corresponds with all that the prophets foretell, and the Gospels and Acts confirm. The Epistle to the Hebrews says, — “Unto the angels hath He not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man that Thou art mindful of him? or the Son of man, that Thou visitest him? Thou madest Him a little lower than the angels; Thou crownedst Him with glory and honor, and didst set Him over the works of Thy hands; Thou hast put all things in subjection under His feet”
(Heb. 2:5-85For unto the angels hath he not put in subjection the world to come, whereof we speak. 6But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: 8Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. (Hebrews 2:5‑8)). The Psalm quoted adds, “all sheep and oxen,” and “whatsoever passeth through the paths of the seas” (Psa. 8:7,87All sheep and oxen, yea, and the beasts of the field; 8The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. (Psalm 8:7‑8)), thus showing that this “world to come” does not mean heaven, nor yet the “new earth” in which there is “no more sea” (Rev. 21:11And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. (Revelation 21:1)). The word used for “world” is one, moreover, which always means the inhabited earth. This world, then, is to be brought into complete and absolute subjection to Christ, “for in that He put all in subjection under Him, He left nothing that is not put under Him.”
May not this, however, be by the conversion of the world? The language forbids it, for where is the Church spoken of as put under Christ's feet? This implies the ascendancy, not of love, but of power— enemies conquered, not enemies reconciled. Besides, what meaning would attach, on such an interpretation, to the dominion given over “sheep and oxen, yea, and the beasts of the field?” But the character of the dominion is also shown by other passages. “To which of the angels,” asks the apostle,” said He at any time, Sit on My right hand until I make Thine enemies Thy footstool?” (Heb. 1:1313But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? (Hebrews 1:13)). And again” This Man, after He had offered one sacrifice for sins forever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool” (Heb. 10:12,1312But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. (Hebrews 10:12‑13)). These are quotations from Psa. 110 Taking the passages together, they show Jesus undergoing death, seated at God's right hand, and waiting for the time when all things shall be put under His feet and His enemies be made His footstool. Even if the former of these expressions could mean gradual reconciliation, it is surely impossible so to understand the latter. No stronger language could be used to express forcible subjugation; and the whole Psalm, which speaks of striking through kings, filling places with dead bodies, and wounding the heads over many countries, shows that such is the proper interpretation. The thing described in the Hebrews is, therefore, real earthly dominion, brought in by power and judgment; that is, the very same thing constantly foretold by the Old Testament prophets.
Numerous other passages in the New Testament allude to Christ's appearing to take His dominion, adding, however, two features, about which the old prophets are silent. These passages, already quoted, declare that “when Christ, who is our life, shall appear, then shall ye “—believers — “also appear with Him in glory” (Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4)); that it is this “manifestation of the sons of God “—Christ and His fellow— heirs—for which “the earnest expectation of the creature waiteth,” and by which it is to be “delivered from the bondage of corruption” (Rom. 8:19-2219For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22For we know that the whole creation groaneth and travaileth in pain together until now. (Romans 8:19‑22)); that when this manifestation takes place, “the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God” (2 Thess. 1:7,87And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: (2 Thessalonians 1:7‑8)); that in this appearance He will be followed by the armies of heaven, believers previously caught up to be with Him; and that with them, He will execute judgment on the beast and false prophet, after which Satan will be bound, and the reign of Christ and His saints established for a thousand years (Rev. 19, 20). All these, and other passages before referred to, show that Christ returns to liberate creation from its bondage, to deliver Israel from her ruin, and to reign over the earth in righteousness; adding, however, to the Old Testament teaching, the two weighty facts, that in this reign the heavenly saints will be His fellow-heirs, and that at its commencement, the earliest promise will receive at least a partial fulfillment in the binding and imprisonment of Satan.
And here I may notice a phrase, frequently found in the Old, and occasionally in the New, Testament” the day of the Lord.” In the Old Testament the coming of the clay of Jehovah or the Lord, though once or twice used of some special national judgment, is generally employed to describe that fearful time when “the loftiness of man shall be bowed down” (Isa. 2:12-2212For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: 13And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, 14And upon all the high mountains, and upon all the hills that are lifted up, 15And upon every high tower, and upon every fenced wall, 16And upon all the ships of Tarshish, and upon all pleasant pictures. 17And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. 18And the idols he shall utterly abolish. 19And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. 20In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; 21To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. 22Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? (Isaiah 2:12‑22)); when “the sun shall be turned into darkness and the moon into blood” (Joel 2:3131The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. (Joel 2:31)); when Jehovah “will gather all nations against Jerusalem to battle,” and will “go forth and fight against those nations” (Zech. 14:1-31Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. 2For 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. 3Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. (Zechariah 14:1‑3)). Now these and other passages in the Old Testament sufficiently identify the coming of the day of the Lord with the period described in the gospel, when “there shall be signs in the sun, and in the moon, and in the stars; and upon earth distress of nations, with perplexity; “when they shall” see the Son of man coming in a cloud with power and great glory,” and when Israel is bidden to lift up her head, for her “redemption draweth nigh” (Luke 21:25-2825And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27And then shall they see the Son of man coming in a cloud with power and great glory. 28And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. (Luke 21:25‑28)).
The coming of the day of the Lord is, therefore, identical in point of time with the coming of the Son of man. The latter is always described as taking the world by surprise. “As in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be” (Matt. 24:38,3938For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. (Matthew 24:38‑39)). In like manner the day of the Lord is declared both by Paul and Peter to come “as a thief in the night” (1 Thess. 5:2; 22For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. (1 Thessalonians 5:2) Peter 3:10). This coming of the day of the Lord, therefore, ushers in the fearful judgments and the national deliverance wrought by Christ when He comes in power and great glory to reign on the earth.
But though this is the character of the coming of the day of the Lord, the day itself goes much beyond this. In Isa. 2, we see the fearful judgments with which the day commences, but we read also that “the Lord alone shall be exalted in that day.” Now this indefinite phrase, “that day,” here manifestly meaning the day of the Lord, or Jehovah, is constantly repeated, without anything in the context to explain it, throughout the prophetic writings. “In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks” (Isa. 26:11In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. (Isaiah 26:1).) “In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in Jehovah, and the poor among men shall rejoice in the Holy One of Israel” (Isa. 29:18,1918And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. 19The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel. (Isaiah 29:18‑19)). “In that day I will cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am Jehovah” (Ezek. 29:2121In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. (Ezekiel 29:21)). “In that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely” (Hos. 2:1818And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. (Hosea 2:18)). “That day,” then, is obviously a well understood phrase, which, when used without special connection, implies the period of Messiah's reign and Israel's blessing. It is the day that commences with the coming of the day of the Lord, in other words it is the day of the Lord, looked at, not in the light of the judgments by which it is inaugurated, but of the blessings which it introduces.
This expression, then, “the day of the Lord,” instead of signifying a single event, like the Lord's coming, is the period extending from the appearance of Christ to execute judgment on the earth all through His glorious reign. It is contrasted with the day of man. Hitherto man has acted in defiance of God without any direct check. In the day of the Lord, this will not be. Sin will be repressed, and the consequences of sin in a great measure restrained; man's lawlessness will be curbed, his haughtiness “bowed down, and the Lord alone shall be exalted in that day.” With this understanding of the phrase, the New Testament perfectly agrees, for while Peter says that “the day of the Lord will come as a thief in the night,” he adds “in [or during] the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up” (2 Peter 3:1010But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. (2 Peter 3:10)). This day commences, then, with the Lord's standing up for the deliverance of Jerusalem, and lasts at least till the end of the world. It probably includes also the final judgment of the unsaved dead and the casting of death, “the last enemy,” and Hades into the lake of fire.
Thus this phrase, read in the light of Scripture, fully bears out what we have found to be the unvarying testimony of the Old and the New Testament. It describes the time when Jehovah's rights are fully vindicated, when Jehovah's Anointed reigns in blessing on the earth—the time when the power of God in dealing with evil is manifested, and His grace and faithfulness in the fulfillment of all His promises concerning the world are displayed—the time when the woman's Seed crushes the serpent's head, when Israel is exalted above the nations, when the true Seed of Abraham dispenses blessing to all the families of the earth, and the true Seed of David is seated in righteousness on His throne in Zion.