THE THEOCRATIC KINGDOM
By GEORGE N. H. PETERS*
[* From VOLUME 2 PROPOSITIONS 119&129 (pp. 141-151 & pp. 311-313.]
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PROPOSOTION 119. The
Attention is only called to the fact, that, explain it as we
may, when this Theocratic-Davidic Kingdom is represented in the portrayal of
the Millennial era as existing, it embraces a restoration of
blessings forfeited by sin. The prophets instead of separating that age from
this restitution, making the latter, as many suppose, a result to follow
afterward, distinctly unite them. Now, this, as the
argument thus far demands, is requisite to preserve the Divine order in the
re-establishment of the Kingdom, seeing that it involves a resurrected,
immortal David’s Son, resurrected and immortal Ruler, and the fulfilment of
covenant promises designed when accomplished to remove evil, sorrow, suffering,
etc.
OBSERVATION 1. Three cautions are in place here: (1)
not to disconnect. what the prophets have linked together as belonging to the same period of time here on earth. (2) Not to imagine that everything mentioned is to be instantaneously or quickly
performed - time being required
for the full realisation of what may be commenced at the beginning of this age.
The exceeding brevity and sometimes obscure allusions
admonish us to be guarded in our deductions. (3) Not to force an interpretation which is directly opposed by other
Scriptures, and then leave the same without the least attempt at
reconciliation. Thus, e.g. in Isa. 2: 1-4, we read: “Neither shall they
learn war any more,” etc., upon which Alexander
(so Barnes and others) comments: “War ceases, the very knowledge of
the art is lost.” etc. But as these commentators
apply Isa. 2: 1-4 to the Church before the Second Advent of Christ, they fail to inform us what to do with the
passages which teach, positively, that wars exist, more or less, down to the
very [coming]
Advent itself, thus
leaving no room, for such a period of time as Isaiah describes. Such interpretation
is not only misleading, but it darkens precious truth, and inspires hopes that
misguide, and is the result of not regarding the general scope of prophecy.
The Millennial predictions are most loosely quoted, and
applied in violence, to the context, to the present period. An exhibition of
the lavish mode of application is found e.g. in Eusebius’s (Eccl. His., B. 10, ch. 4) “Panegyric on the building of churches, addressed to Paulinus, Bishop of Tyre.” The Popes, even in bulls
and official papers, apply them to their viceregency. Popish adherents heap
them upon the Church, or their heads, in ample, profusion - reminding us of the
elegant ode (15, B. 3) of Sarbiewski, addressed to Urban VIII.,
freely rendered in Proude’s
Reliques (p. 537)
“Myrtle
groves are fast distilling
Honey; honeyed fails the
dew,
Ancient prophecies
fulfilling
A Millennium in you!”
Protestants of all denominations
imitate this looseness in the effort to exalt the Church - the greatest
wildness being observable in those classes that self-complacently [Page 142] appropriate the whole and style themselves “the
OBSERVATION 2. As it is our purpose merely to show how the [Holy] Spirit locates the performance of these things
(preparatory to following Propositions), a brief summary of some of them
must suffice. 1. Salvation is repeatedly predicated
of this period. Indeed, the burden of prophecy concerning this era is Salvation,
abundant and most glorious. God then is the Saviour - the Holy One of Israel is the Saviour, and Salvation comes to His people. And such is the significance of it,
that it stands forth as the
Salvation, the predicted, pre-eminent Salvation. Great is the number of passages bearing this
impression, only a few of which we cite, sufficient to convey our idea, viz.,
such as Isa. 12: 2; Isa. 49: 26; Isa. 26: 1; Isa. 35: 4; Jer. 23: 6; Jer. 30: 7; Ezek. 37: 23, etc. When this Millennial day
comes, then, Isa. 25: 9, “it shall be said in
that day, Lo this is our God; we have waited for Him and He will save us; this is the Lord; we have
waited for Him, we will be glad and
rejoice in His salvation.” Salvation is likewise ascribed to the Second Advent, as e.g. Heb.
9: 28, etc.*
2. Then is verified the promise (Gen. 3:
15) that “the seed of the human shall bruise the serpent’s head” (comp. Rom. 16: 20 and Rev. 20: 2, 3), Satan being bound, and the victory
gained over him, all evil capable of injuring God’s people is removed, and this
freedom from Satanic power is an exultant portion of these Millennial
descriptions. So complete, too, is the same that no sorrow, crying,
etc., is to be experienced. 3. The world beholds a change of Princes. Compare
e.g. John
14: 30 with Rev. 11:
15, when the sovereignty of this world is
taken from “the Prince of this world”
and given to Christ in open
manifestation. 4. The original sovereign dominion over all given to Adam
at Creation (Gen. 1: 28) and forfeited by sin,
is restored by the Second
Adam. (Ps. 8:
6, compare with Heb. 2: 8; Dan. 7, etc.). 5. The judges and counsellors shall be restored as
at first, Isa. 1: 26; and they will be righteous, Isa. 32: 1; Isa. 60: 17; Jer. 30: 21. 6. The righteous dead will be raised
up so that death is swallowed up in
victory, Isa. 25, etc. 7. The saints shall participate in the dominion over the earth, Dan. 7: 21, 22; Rev. 20: 4; Isa. 32: 1, etc. 8. This divine rule so entirely subjects the world that all enemies are destroyed, Zech. 14; Dan. 7, etc. 9. Christ is the King, Micah 4:
1-7; Zech. 9: 10, etc. 10. War will cease and universal peace be experienced, Isa. 2; Micah 4, etc. 11. There will be a general diffusion of revealed
truth, Isa. 11: 9; Isa.
25: 7, etc. 12. Universal intelligence will characterise the people, Isa. 54: 13; Jer. 31: 34. 13. Holiness is remarkably exhibited
in all, Isa. 60: 21; Isa. 52: 1; Zech. 14: 21, 22. 14. The Jews are, to be gathered from all places
of their dispersion and enjoy their land of old, Isa. 11; Zech. 8, etc. 15. The Jews will be
aided and joined by the Gentiles, Isa. 49: 22; Ezek. 48: 22, 23; Zech. 8: 20-23, etc. 16. The Jewish nation sustains a pre-eminency,
Micah 4: 8; Zech. 12: 6-9, etc. 17. The Jewish nation a great blessing
to other nations, Zech. 8: 13; Rom. 11: 26, 27, etc. 18.
* The reader will carefully notice how in view of such
predictions the Jews were accustomed to call this period of the Messianic reign
“the Salvation.”
This is an additional argument in our favour, seeing that the Apostles use the phrase just as the Jews did without explanation
and refer it to the Second Advent. It would be interesting to see how this word is employed by the prophets in connection with the
restoration of the Davidic throne find Kingdom, or the Theocratic order,
and then to point out how it was used in the Jewish sense before and after the
death of Jesus, but our argument does not require it. So the word “Consolation,” of which Farrar (Life of Christ, p. 22) says that “waiting for the Consolation of Israel” is equivalent
to Mark 15: 43:
“waiting for the Kingdom of God,” and that among
the Jews a prayer for the of the Messiah was, “May I
see the Consolation of Israel.”
** The nations, and especially the Jews, will enjoy the wealth accumulated
and stored up by Gentile domination. Thus e.g. Prov. 13:
22, “the wealth of the
sinner is laid up for the just,” now rarely manifested, will be verified in the Jews (e.g. Zech. 14,
etc.). All nations will honour the Theocracy with precious gifts as tokens of
esteem and allegiance.
* Others might be specified, as (1) angelic communication restored, John
1: 51; (2) long life characteristic even in the mortal state, Isa. 65: 20-22; (3)
removal of ignorance, Isa.
11: 9; (4) a remarkable purity in God’s
service, Zeph. 3: 9; (5) an astonishing comprehension of
truth, both to convey instruction and receive it, Isa. 32: 3, 4, 5); (6)
the perpetuity of nature, as e.g. the enduring of the sun and moon, Ps. 72: 5, 7, 17; Jer. 31: 35, 36; (7) singing and music will be a
prominent feature, its e.g. Isa.
35, 51,
etc., and Rev. 15,
etc.; (8) astonishing changes in the light enjoyed, Isa. 30: 26 and 60: 19; (9) the removal of demoniacal
possessions, of which the detailed statements of the New Testament present an
earnest in the removal of hysteria, epilepsy, mania or raving madness (as to
the present an existence of the same, comp. e,g. Art. “Demonolatry,
Devil Dancing, Demonical Possession,” April,
1876, in the Ecletic Mag., taken from the Contemp. Review). Proposition 114 also gives a variety of Millennial results.
OBSERVATION 3. But several particulars are, owing
to their being so generally overlooked, worthy of more extended mention. 1. The fruitfulness of the land, Amos 9: 13; Isa. 29: 17; Ezek. 34: 26, 27; Joel 3: 18; Isa. 35: 1-9; Hos. 2: 21; Isa. 54: 12, 13; Jer. 31: 5, 6; Isa. 60: 13-17; Zech. 8: 12; Isa. 65: 25; Ezek. 36: 8, 29, 30, 35, etc. This has been
the object of ridicule by some (and we might quote very unjust things ascribed to
our view), just as if the earth in this
respect was not now placed under a curse (Gen. 3: 18, 19), as if such a deliverance, from the curse were not desirable to man,
and as if God had not by
direct promises of
renewal - [and God’s restoration (Rom.
8: 21,
R.V.)] - determined to bring back the
land to the Eden-like state [Page 144] (Isa. 51: 3) forfeited by sin. If this curse
is not removed, then, as many theologians have well observed,
one of the blessings forfeited is not restored, and [God’s] Redemption in so far would be
incomplete. The Bible, however, presents no such imperfect deliverance, and hence all reliable systems of theology have our
feature, more or less prominently, in some way incorporated. The
unfairness toward us is manifested by refusal in some to accept of the discrimination which we make, viz., that this fruitfulness, planting, etc., is
designed for the nations in the flesh (which all Millenarians expressly
teach), and persistently ascribing to our view what we deny, viz., that all
relating to this fruitfulness, culture of the earth, etc., is purposed for the glorified
saints. 2. Great miracles will
be performed at that time, Isa. 11: 15, 16; Zech. 14: 4; Isa. 27: 1; Micah 7: 1, 5; Isa. 19: 20; Micah 2: 12, 13, etc. Indeed, the entire current, of
prediction impresses the idea that the most astounding, marvellous
events shall be then witnessed - in the removal of
enemies; in the restoration of the Jews; in the resurrection and glorification
of saints; in the uniting, as declared to Nathanael
(John 1: 51), of
the heavenly with the earthly, so that the angels of God shall be seen
ascending and descending; in the fulfilment of the promise (John 14: 12) that the [obedient] believers of
Christ shall perform the miraculous works of Jesus. Having
shown that this Kingdom, in the nature of the ease, demanded miraculous
interference (Proposition
6), that the miracles of Christ are an earnest (Proposition 7) that these things
are predicted, it can be readily seen that, the persons engaged in this work,
Jesus Christ and His associated glorified brethren, with the mighty angels, are
abundantly able to verify all these predictions.
Therefore, mighty and supernatural as the work is, our faith is constantly
urged to steadfastness by the appeal that
God will perform it, either
directly or by imparting the ability. 3. The original grant of land to the
Jews will then also be confirmed, Gen. 15: 13-21; Ex. 23: 31; Deut. 11: 22, and extended. The boundaries given
are the Mediterranean, the Nile and the
* Let the student compare the promises
e.g. Gen. 15: 18; Ex. 23: 31; Dent. 11: 24; Josh. 1: 3, 4, with what was actually possessed, and then with
those predictions relating to the future [age], and it is self-evident that in view of the sinfulness
of the nation and the withdrawal of the Theocratic Kingdom this grant is held also in abeyance until the future restoration of the nation
under One who is infinitely superior
to Joshua, David, and Solomon.
Even in such passages as Isa.
26: 15,
this enlargement of the land is predicted on the then
increase of the nation. Our version (according to Barnes, Lowth, Noyes, Alexander, etc.)
does not give the force of the original, and hence they read: “Thou hast added to the nation, O Lord, Thou hast increased the nation; Thou
art glorified; Thou has extended for all the borders of
the land,” Barnes (Com. loci) remarks: “The parallelism requires this construction, and it is indeed
the obvious one.” So Delitzsch:
“Thou hast added to the nation, O Jehovah, hast added to the nation; glorified
Thyself; moved out all the borders of the land.”
** Several additional features may be briefly mentioned (1) In Isa. 4: 5 we find that there will be exhibited a visible
manifestation of “the glory of the Lord” over the houses and the religious
assemblies of the inhabitants of Jerusalem, somewhat similar to that which the Israelites
in their journey from Egypt. “And the
Lord will create (afford
or furnish) upon every
dwelling place of Mount Zion, and upon
her assemblies, a cloud and smoke
by day, and the shining of a flaming fire by night: for upon all the
glory shall be a defence;”
or Delitzsch rendering: “And Jehovah creates over every spot of Mount Zion,
and over its festal assemblies, a cloud by day, and smoke and
the shining of flaming fire by night: over all
the glory comes a canopy.” This is indicative of God’s constant
presence, abiding care and protection. Surely a people
thus constantly
honoured by the visible
tokens of God’s favour and blessing must be joyful and happy. (2) The curse entailed (Gen. 3: 16) in child-bearing will be removed. Fausset (Com., Isa. 65:
23) says: “bring forth for trouble - literally, for terror, i.e. they
shall not bring forth children for a sudden death (Lev. 26: 16; Jer. 15: 8).” Delitzsch:
“nor bring forth for sudden disaster;” or Alexander: “for
distressing solicitude,” etc.; Septuagent “for the curse.” The writer is satisfied - from the
general analogy of deliverance - that it includes more, viz. deliverance from
the pains incident to child-birth. What
a vast relief to the family relation, now, alas, so often and terribly
anguished, even under the most skilful of attendance. The student will
pardon a brief digression on this point. In 1 Tim. 2: 15 we read,
“she shall be saved in child-bearing.”
Those who reject the early Church view of “the
restitution,” including also that of the race, utterly
fail to receive the significance of this passage. Not observing that
Paul had just reminded Timothy of the fall of Adam and Eve, and of the curse entailed, and losing the connection and force of the “nevertheless” they,
not knowing what to do with the passage (for their system contains no
redemption or restitution of the race, as a race), refer it to the
present period. But in this application they are undecided; some referring it
simply to “the material relation” or “the duties of a mother;” others, to the “education” or “proper
training of children;” some, to “evincing a
wifely disposition and subjection;” others, that a child-bearing woman
is consoled, that even in her suffering, if she bears her trial with a proper
spirit, having faith and holiness, she will be saved; and others that the woman
shall be saved or by means of, bearing a child, viz,,
the Messiah. But all this is evidently not
the obvious meaning of “child-bearing,” referring to child-bearing in general, from
or in which the woman is to be, in some way, saved. Let us keep in view that
there is a “restitution of all things” promised,
and that this embraces a restoration to all forfeited blessings. If Eve had not fallen, the special curse
entailed upon her sex would not have resulted; maternity would not have been conditioned by the pain and suffering now, more or less,
attached to it. In Gen. 3: 16 it is
stated, “Unto the woman He said, I will greatly multiply thy
sorrow and thy conception;
in sorrow
thou shalt bring forth children.” No piety,
no faith, charity, or holiness exempts from this doom: the most devoted and
godly have fallen victims to the burden of love so tenderly awaited. To this
curse the Apostle undoubtedly refers,
but then, in view of the doctrine of the “restitution,”
which he so ably presents in Rom. 8, etc. (and with which Timothy was familiar), he, with one of his rapid transitions of
thought, adds, “nevertheless,” i.e., notwithstanding this curse resulting from transgression,
she - the woman - shall be saved from it in child-bearing. If there is a
restitution of the race to Edenic
condition, the woman shall not only be saved from
dying, but from the ills now pertaining to it. The event now
so anxiously awaited, often with dread and pain, and, alas, too often resulting
in agony, death, and intensest grief, will then be one anticipated with calm
confidence, beaming hope and joy. Let no one feel that the condition annexed of
“continuing in faith, and
charity, and holiness, with sobriety,” is opposed to such a view, for
precisely such conditions are attached to some of the most [Page 147] splendid of Millennial predictions, as e.g, Isa.
65: 20; Zech. 14: 16-19, etc.
For, such a deliverance, we are positively assured,
shall only, when the time
has arrived, be awarded to those women who are pious, having faith, charity,
and holiness. To the early Christians, this language to Timothy was
sufficiently explicit; now the loss of faith in “the blessed hope,”
and the results of its realization, darken it. (3) The prophetic spirit, the guidance of visions find dreams (Joel 2: 28)
shall characterise the general diffusion of the Spirit, thus indicating how old
and young, male and female, shall be, under the highest spiritual influences,
and how varied the gifts and experiences of the coming age. Men now may ridicule the dreams and visions
recorded in the Bible, but to reflecting minds they are of deep interest,
evincing to us by earnests vouchsafed,
how even with the unglorified the chasm between the visible and invisible, the
material and spiritual, can thus be bridged by a
special provision. (4) The
supernatural punishment of Gentile families, as recorded in Zech. 14: 16-19, shows
that a Theocratic ordering has superceded the Church
dispensation. In the very nature of the case it
implies that One is now at the head of rule, who has power over nature,
and will direct and wield her in the interests of His government. (5) “Greybeard”
(Graff), in his Lay
Sermons, No. 38, “The Arts and Sciences in the
Millennium,” presents a pleasing picture of that age. Various
writers refer to the increase of knowledge, etc. This may be
said: (a) that under the rulership
of Christ and the saints, the increased duration of mortal life, the removal of
the curse etc., the race can only advance, and that no limit can be assigned to
the wonderful increase of knowledge; and (b)
that taking the exalted descriptions of the Millennial age, the whole, in view
of abundance, happiness, etc., impresses one with the idea that the race is
correspondingly elevated in progress in all directions. The knowledge,
improvements, inventions, discoveries, etc., of former ages will be adapted to
promote the glory of this coming one. The telegraph,
steam, printing, telephone, a thousand other things, will be increased in
efficiency; other powers and appliances now lying dormant, or vainly sought
after, will be brought into requisition, so that the people of all lands shall
be in daily and friendly intercourse - that transportation shall be speedy and
safe - that labour shall be reduced, man being more required to superintend the
labour that knowledge affords through the use and agency of natural powers than
to apply his own strength - that the whole world will be bound together, made
instantly accessible, and realizing a community of interest.(6) The binding of Satan does not
necessarily involve a total cessation of sin throughout the whole earth, for
sin (Isa. 65 and Zech. 14. etc.) will exist to some extent, which by
various writers is explained as the result of natural depravity. As this binding is allied with the deceiving of nations and not the
individuals, it would perhaps be more in accordance with the spirit of
prediction to confine this binding to a preventing of Satan obtaining sway over
nations or organised bodies (for after his release this again is accomplished),
or receiving the dominion of the earth as in the great Gentile monarchies -
thus restraining the power once exercised, so that no injury can be inflicted
upon the Theocratic State and Church. The binding, therefore, is to be considered in relation to the dominion formerly accorded in government of
nations, and the removal of such power from him. How much
more we dare to press this binding is not clear to the writer; and more is not
really required to fill out the Millennial portraiture of blessedness, and at
the same time allow - as intimated in some predictions - a continued existence
of sin, at first in the Jewish nation, and to some extent continued among individuals
in Gentile nations. The grand feature developed by
this binding is simply this: that no Satanic influence is capable of raising up
a serious conflict, or extended organization against the Messianic Kingdom, or
endanger to any extent the safety, worship, happiness, etc., of believers,
until in God’s good pleasure, to each man a final and enduring lesson of Divine
judgment and power, liberty is again given to Satan to make the last trial. Satan himself cannot move in this matter
until God permits.+ (7)
But we must not forget that of one people an exception will be
made [Page 148] (which, after the,
little season and crushing overthrow of the last confederation, will be
ultimately true of all on earth), viz., of the Jewish nation. The expressions
of universality, “all shall be righteous,” all, from the least unto the greatest, shall
know God, etc. refer to this nation. By a comparison of Scripture statement we find that it will require some time to
consummate (Isa. 65), but when accomplished Judith and
+ Brown (Ch., Second Coming,
p. 2, ch. 7) strongly objects to “a total cessation of Satanic influence” during, the
Millennial era, on the ground that the binding of Satan may - as various
commentators have pointed out - only denote that he shall be utterly unable “to form a public party against Christ,” etc. We do
not object to this view, in its bearing on the mortal race, and as indicative
that Satan will not then, as now, have states, kingdoms, large bodies, etc.,
under his influence. For aught we know the extent of this binding may extend
farther. However this may be, one thing is clearly taught by the Scriptures,
that Brown’s view in connection is
erroneous, viz., that this binding of Satan will be performed
by the Church through existing instrumentalities. The simple fact that
at the close of this dispensation the Church will be terribly persecuted, Antichrist victorious, and Satan
successful in his endeavours, making a Divine intervention imperative, is amply
sufficient to show that the Church instead of binding Satan is herself
fearfully oppressed.
++ Brown (
OBSERVATION 4. Take all these particulars (others will hereafter be mentioned detail),
and see how they are identified with the
OBSERVATION 5. The folly of
making the Millennial era one that is past. The theory
of Grotius,
Prideaux, Vint, Bush, etc., which dates the beginning of this age from the
overthrow of Paganism under Constantine
(A.D. 323); that of Hengstenberg and
others, dating it from Charlemagne
(A. D. 800), that of Popish doctors ascribing its rise to the preaching or
death of Christ, to the destruction of Jerusalem, etc.; in brief, all the
theories that locate this period in the past do so by a
palpable violation of the order laid down in Scripture, and of
facts in history, which cannot by any fair
interpretation be made to accord with a fulfilment of
prediction.* Therefore it happens, that
the ablest writers in opposition to our views frankly concede that the
Millennial era is still future. Thus e.g. Fairhairn (On Prophecy,
p. 432) unhesitatingly places it in the future, and regards “as utterly futile all the attempts that have
been made to accommodate the terms of the description to any period in the past.” This is emphatically true, for
during the past no such blessings as the Millennial descriptions portray have been realised; persecution, trial, suffering, etc., have, more or less, characterized the
Church’s history. Even if we confine ourselves to the
statement in Rev. 20: 1-7
(which is only a very small portion of the whole), the world has
never yet witnessed such a binding of Satan, such a
restrainment of his influences and power, such an exemption of nations from his deception, such a resurrection and reigning with
Christ, such a resurrection of the
rest of the dead. etc., as is therein described. Simple
truth requires us to say that any
one can ascribe to an era of time swarming with heresies, outrages against truth,
superstitions the most vile, etc., the characteristics of predicted
Millennial blessedness, whatever his ability and learning, must certainly be fettered and prejudiced by [Page 150] some system
which makes such a revolting transposition necessary. And the application of
prophecy in this direction is sufficient evidence that system of interpretation
which fosters it is radically wrong.
* Vide Shimeall’s I will Come Again, who examines in detail this theory of Grotius, etc., also Auberlen’s
rebuke of Hengstenberg, Fairbairn On Prophecy, Lange’s
Com.,
etc., also how Roman Catholics
understood it may be found, notably Mosheim’s Ch. His., vol. 2, p. 130 and note (which some
ignorantly or designedly have charged to our account).
OBSERVATION 6. The same is true of the theory which
ascribes this Millennial period to the
present dispensation. For it only requires a survey of the
blessings connected with this era,
and two things follow: (1) that they
cannot possibly be realized in this
dispensation by the use of present instrumentalities, seeing that to produce them demands superadded power, etc.; (2) that such Millennial happiness is inconsistent with the predicted state of the Church and of the world during the
existence of this period down to the ending of it. How can we reconcile
e.g. the mixed condition, state of suffering, war, etc., expressly affirmed to
be characteristics of this dispensation to its very close, with the parity,
freedom from evil, peace, etc., of the promised Millennium?
OBSERVATION 7. This also teaches the absurdity of totally ignoring
the subject, as if it were a species of exaggerated human prediction. It is
true, that such an era, “a golden
age,” has been desired by man in various ages. Writers quote Plato, Plutarch, Virgil, Sencea, Chinese
ancient books, Persian Magi, Mexicans, etc., even including rude and
uncultivated nations, Indians and barbarians, who either locate such an
era in the past or in the future, and from this argue that it is a sentiment
common to man, and that the Bible falls into the same general current of uninspired
desire. But they forget the great and immeasurable
difference between these heathen utterances and that of the Word of God. The former are disconnected, incoherent,
individual expressions, often obscure, etc., while the latter forms part of a regular system,
maintains a consistent and regular connection in it, is necessary to the Divine Plan of Redemption, and is given in an unbroken prediction from the
earliest to the latest prophets. The Bible would be incomplete without it. For,
beginning with the fall of man and revealing the manner of man’s recovery from
the results of such a fall, it ends appropriately with a restoration of the forfeited blessings. Besides this, the
truthfulness of its Millennial predictions is abundantly verified by ten
thousand incidentals, which have been, and are, experienced in the unfolding of the Divine Purpose tending toward
the ultimate fulfilment. Thus e.g. the history and present
condition of the Jewish nation; the times of the Gentiles; the rise, progress,
etc., of other nations, as Persian, Grecian, Roman, Turkish, etc.;
the calling of the Gentiles; the Christian Church in its conflicts; the
personal experience of believers, etc. - all these, and more, are so many corroborating
evidences and testimonies that distinguish the Bible
Millennium from all others, seeing that the same prophets also have predicted all these. God has not
left Himself without witness; and it is only by persistently closing
our eyes to existing facts, prophesied thousands of years ago, that we can escape
God’s manifested interest in sustaining our faith. To deny all this requires
about as much assurance and love of singularity as it did in the philosophers
who, against their senses and laws of being, denied the existence of an
external world.
OBSERVATION 8. Now let the reader consider: 1. What would this earth have become if Adam had not fallen? The
answer, as given by Scripture and [Page 151] repeated in various theological
systems, is this: it would have had no curse entailed, bringing in its train
unfruitfulness, evils, sorrow, and death. It would have had the world under a Theocratic ordering, by which man would have
been elevated and blessed, having direct nearness to his beneficent Ruler, etc.
2. Now look at the Millennial
blessings enumerated, to be realised here on earth during the Messianic reign in the restored Theocratic Kingdom, and is there a single blessing that
we can conceive of as intended for man unfallen, and which was forfeited by sin,
that is not mentioned to be then realised? If the Millennium itself contains “Redemption,”
“Salvation,” and the Messiah [then manifested, who is] is One that can perform His work
perfectly, this is precisely the
condition that we ought reasonably to anticipate. The very fact that the
Millennium itself contains such inestimable blessings, honour, and glory, such
a revelation of Divine majesty and
goodness, such an ample deliverance from all evil and even death, such a restoration to God’s favour and nearness
in Theocratic ordering, is sufficient evidence that our doctrinal position is impregnable. The unity of the Word, running
from the fall to the Second Advent, demands, prompted by covenants and promise,
impelled by the plain grammatical and God-given sense, this belief, so dear to
the hearts of the martyrs of the early Church.
* *
* * *
* *
PROPOSITION 129. The
Jewish view of a Pre-Millennial
resurrection
requisite for the introduction of the Messianic
Kingdom is fully
sustained by the grammatical sense of the New
Testament.
Attention is thus
prominently called to the fact, that the agreement existing between
Jewish belief and the language of the New Testament most effectually supports our doctrinal position.
OBSERVATION 1. To avoid repeating, the reader is requested to notice how under the
preceding Propositions
relating to the resurrection taught in the Old Testament, the Apocalypse and the
Gospels and Epistles, the constant reference was made to the Jewish belief
prevailing, and quotations were given fully sustaining the same from critics,
historians, commentators, etc. Now, we ask the reader to consider how it was possible
for Jesus and the inspired writers to employ language, in view of such an existing belief, fully corroborating it, unless the
belief was a correct one, in strict accord with the Divine
Purpose. Writers of all shades of opinion, opposers to Chiliasm included, tell
us that the Jews did not expect a fulfilment of the Messianic predictions, of
the Abrahamic Covenant and the promises based upon it, without a
resurrection, eclectic - [‘one which chooses the best.’ (Dictionary Def.). i.e., - a select resurrection of those “accounted worthy” (Luke 20: 35, R.V.) - one based upon an
undisclosed standard of the believers’ “righteousness” (Matt. 5:
20; cf. Phil.
3: 11,
R.V.). ] - in nature, accessory and initiatory to
their realization. The
student, if honest and sincere, must, before rejecting our
doctrine, give a satisfactory reason why the statements of the New Testament
in their plain grammatical sense (for this sense is admitted, but a spiritual
one is substituted) teach the same kind of an
eclectic resurrection, associated with a future reign of the Messiah. He must also, if considerate, show why this Jewish belief, thus corroborated
by a sense of the New Testament, was universally held by the Churches
established under Apostolic guidance, if an error. This no one can do, without impeaching the Divine
instruction of the New Testament and the Divine guidance manifested in the
establishment of the Christian Church. The conclusion, inevitable, to which we are forced is this: that the doctrine is truth,
founded on Divine utterances and assurances, and committed to the Church to stimulate faith and hope.
As to the Jewish belief, we only need
to quote one authority hostile to Pre-Millenarianism, viz., Prof. Stuart, who (Com. Apoc., vol. 1, p, 177) says:
“That the great mass of Jewish Rabbins
have believed and taught the doctrine of the resurrection of the just, in the days of the Messiah’s development, there
can be no doubt on the part
of him who has made any considerable investigation of this matter.”
OBSERVATION 2. Again, there is no question concerning the grammatical sense, for that is
admitted even by our opponents, many of whom we have quoted. But
we are assured that that sense is not the one intended; that a typical or
spiritual meaning is the one to be received. Hence the
doctrine of a literal Pre-Millennial resurrection is derided as “antiquated,” “Jewish,”
etc., and utterly unfitted for the advanced thought of the age. A question,
however, arises, which we will do well to ponder, viz., which is the safest to [Page 312] accept of, a God-given sense, or of one which is at the
option of the interpreter? If a Pre-Millennial resurrection is an error, then
it is one contained in the letter of the Word, and given by inspired men under the guidance of God Himself, and
we are justifiable in entertaining it; but, on the other hand,
if it be a truth, thus plainly declared, we are inexcusable in its rejection.
OBSERVATION 3. Infidels object to the New Testament on the ground that it unmistakably teaches
this previous existing Jewish
view (so Strauss,
Baner, Renan, etc.), and reject the whole as
evidence of superstition and ignorance. Apologists lamely strive, by the
application of spiritualistic interpretation to avoid such a conclusion, while
admitting (1) the Jewish view as existing
at the First Advent, and (2) the
grammatical sense expressing it, but which is, they say, merely all
accommodation to existing prejudice, and must be understood
in a higher and nobler sense. No wonder that many apologies only
confirm the unbeliever in his state of unbelief, seeing that they are utterly unfair to the Record and derogatory to the divine teaching of the Master
and the Apostles. We, on the other hand, fully admit
the infidel’s objection grounded on Jewish belief and corroborative New Testament
teaching, and, instead of apologising for the same and explaining it away, we account
for it as a matter grounded in God’s Redemptive Plan,
contained in the covenants and predictions, and which simple
consistency and unity requires to be taught in the New Testament.
OBSERVATION 4. Judge Jones (Notes,
p. 284) remarks of the Jewish opinion:
“They understood that the promises (in covenants)
which God made to Abraham, to Isaac, and to Jacob were absolute; and they believed that He would surely perform
them, even to those of former generations, who had part in them; and on this
ground, mainly, they taught the resurrection of the dead, Acts 24: 15.” “Three
opinions touching the resurrection prevailed to a greater or less extent among
the Jews. (1) Some maintained that
the just or righteous of their nation would be raised;
(2) others maintained that the whole
of their race (all Israelites) would be raised; (3) and some maintained that all Israelites and some Gentiles would be raised. It is evident from Acts 24: 14, 15, that the Jews of Paul’s day did not adopt the first of
these opinions, but they appear to have limted the resurrection to their nation.
In
Aside from the authorities quoted under previous Propositions,
the student may refer to Lardner’s Works, Harmer’s Mis. Works, etc., and it will be found that in the
various opinions expressed there still remained the idea of a limited,
eclectic resurrection over against that of a universal one. In the resurrection pertaining to the
Messianic Kingdom and Millennial blessedness, the prevailing view, based on
covenant promises given to the nation, was that Israelites (and Gentiles
incorporated by adoption) alone part participated in it. Now this
conception of the Pre-Millennial resurrection is retained in New Testament,
because, as we have shown in detail, the Gentiles called also experience its power
and blessedness in view of their being received and acknowledged as the children of Abraham (see Propositions 61-65).
In numerous works we find references to this Jewish belief
in a limited resurrection, as e.g. Pressense (The Early Days,
etc., p. 74, quoting [Page 313] from Grimm’s Die Samariter) refers
to the Talmud, declaring respecting the Samaritans, “this
accursed people shall have no part in the resurrection of the dead.” The Book of Enoch
(regarded by able critics as pre-Christian - see art. on McClintock and Strong’s Cyclop.) expressly (61: 5; 91: 10; 92: 3;
100: 5) teaches that the righteous shall be raised up and share in the
blessedness of the Messiah’s Kingdom. Later works of a mixed character,
as the Testament
of Judah in the Twelve Patriarchs, allude to the resurrection and
exaltation of the Patriarchs in the time of the Messiah, and express the faith:
“They who have died in grief shall arise in joy, and
they who have lived in poverty for the Lord’s sake shall be made rich, and they
who have been in want shall be filled, and they who have been weak shall be
made strong, and they who have been put to death for the Lord’s sake shall
awake in life.” Jewish-Christian writings have varied references.
The ancient Jews (Cudworth’s Intel. System, p. 797) called the resurrection of the
body “the angelic clothing of the soul,” which
reminds one of the saying of Jesus, “made equal unto the angels.”