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

by J. R. Park, M.D.

PREFACE.

What! another Commentary on Zechariah! the reader is ready to exclaim.

Have we not a Lowth and a Blayney? What can learning, talent, or research effect, that has not been effected already? In a word, I answer-nothing.

But, on the other hand, I ask, what have they effected? With the exception of particular pa.s.sages, on which light has been thrown, the general scope of the prophecy remains as obscure as ever. Sufficient proof of this appears in the want of consistency in the plan of interpretation, which in one verse looks to future events, and in another to events long past, for explanation; in one part supposes the prophet to offer a connected series of consecutive predictions; in the next supposes him to be carried away by a transport into a digression bordering upon incoherency; varying, moreover, continually in the principle of exposition, which is literal or figurative, political or spiritual by turns. Surely this is not legitimate exposition, but rather bespeaks some latent error, some radical defect in the plan, or principle of investigation.

To point out that defect, which the writer fancies he has discovered, is the object of the present attempt; whether he be right or wrong, the reader must decide. The traveller who mistakes his road, only goes the farther astray the more he prolongs his journey. So the commentator on prophecy, who labours to force the text to a sense which it was not intended to bear, the more learning and ingenuity he employs, the more he becomes involved in intricacy and obscurity.

In expounding the prophecies relating to the Jews, commentators have had chiefly in view their temporal and political state; whereas the writer conceives, that their moral and religious, that is, their spiritual condition, is really the main purport of those which relate to the restoration of Israel. Let any one read the description of the New Jerusalem in the 21st chapter of Revelations, and ask himself, if this can possibly apply to a literal city, or political state. It evidently cannot; and yet it must apply to some state of the Jews on earth; for the Messiah's kingdom is always described as a kingdom on earth; and, therefore, if the description does not apply to their temporal, it must to their spiritual condition.

The Messiah's kingdom is allowed to be the chief subject of these prophecies; but if Christ be the Messiah, his kingdom is a spiritual one, and what relates to it must be spiritually understood. We marvel at the blindness which prevents the Jews from perceiving in prophecy the numerous intimations of a spiritual Messiah, all of which appear to us to have been distinctly fulfilled in the person of Christ; and yet that very blindness to their spirituality is what prevents ourselves from understanding other prophecies relating to the same subject. Let this be steadily and uniformly kept in view, and most of the difficulties will vanish; and an interpretation will unfold itself, not only historically minute, and chronologically accurate, but which is, moreover, as far as scriptural language admits, literal; for in what relates to spiritual affairs, the spiritual is the most literal interpretation. This, then, is the principle of the following exposition, and when it has been found necessary to correct the translation, it was not for the purpose of finding out more recondite meanings, but to bring back the words of the text to their ordinary and literal signification.

With regard to the controversial form under which the treatise appears, a word of explanation may be requisite. The writer having framed his views of prophecy on principles most at variance with those of the Jews, and being only a self-taught Hebraist, was anxious to know how far his exposition might be controverted by an acknowledged Hebrew scholar of the Jewish persuasion. Upon inquiry he was referred to his present opponent, as the fittest person for that purpose; and he had the satisfaction to find, that however they might differ in the plan of interpretation, yet his opponent could rarely challenge the accuracy or fidelity of his translation; which he acknowledged to be more in accordance with the Christian principle of exposition, than any he had previously met with.

At the same time he declared the views it unfolded, to contain nothing likely to have any weight with a Jew; and readily pledged himself to answer those views, should the writer ever be disposed to publish them.

The views and the answer are now before the reader.

[Transcriber's Note: Single-word Hebrew quotations in the original book are often rendered here in the form "A (or B)", with the same word rendered in "A" and in "B", but with the letters stored in opposite orders. This is to allow the same e-book to render properly in both HTML and PDF. The full-paragraph quotations should appear correct in all formats.]

INTRODUCTION.

"The testimony of Jesus in the spirit of prophecy."

Few, perhaps, of those who read the Scriptures are fully aware of the extent to which the language of them abounds in metaphor; yet is this knowledge indispensable to the right understanding of both the Old and the New Testament, and especially the prophetic parts of these books.

Prophecy, though not the largest, is beyond question the most important part of Scripture, affording the only irrefragable proofs of G.o.d's moral government of the world, and of Christ's being the promised Messiah. These proofs depend upon no human testimony, but carry their evidence in themselves, not resting on man's credibility. Deposited in the hands of those, whose blindness understands them not, and whose prejudice would gladly pervert their meaning, they have been handed down to us, who are blinded by similar prejudices, and in expounding these prophecies are only a shade more enlightened than the Jews.

This rich mine of miraculous evidence, still remains, almost wholly unexplored, although it is to this testimony especially, that Christ himself appealed. _Search the Scriptures_, said he, _for in them ye think ye have eternal life, and they are they which testify of me_. This testimony still remains to Christians of the present day, for the most part, a sealed book; for beyond a partially successful attempt, to point out in it, the prediction of a few leading events, fulfilled near two thousand years ago, and therefore now no longer miraculous evidence to us, but resting on the authenticity of historical records, all the rest is veiled from their sight.

The subsequent history of the progress of our religion, continued in these prophecies, in one uninterrupted series of predictions up to the present day; detailing the triumphant progress of the Gospel-the downfall of Judaism-the subversion of Paganism-the corruption of Christianity by the Gentiles-the long age of darkness consequent thereto-the rise and successful career of Mahommedism, which has supplanted nominal Christianity over half the globe-the exact boundary line, affixing a limit to the dominion of each of these grand apostacies-their co-existence and simultaneous downfall-and the revival of true Christianity-with other events, clearly foretold, and now fulfilling before our eyes, have all escaped the detection of the most learned commentators whether Jewish or Christian.

The inability to explain these prophecies thus tacitly acknowledged, which has accompanied their transmission to our hands, is in some degree a pledge that they have been faithfully handed down to us; for who would be at the pains to interpolate what none could pretend to explain or apply?

At the same time, the cause of their remaining unexplained, and of their appearing inapplicable to pa.s.sing events, becomes a highly interesting object of inquiry; and will be chiefly found to arise from the circ.u.mstance alleged at the outset, namely, the misinterpretation of the figurative language of Scripture and Prophecy.

The leading subject of prophecy is the Messiah's kingdom; a kingdom which the Jews expected to be a temporal one, and in this expectation, rejected Christ as a spiritual prince. Whence arose their error?-From their taking in a literal sense the language, in which the prophets had described that kingdom. The Apostles, and first disciples of our Lord were under a similar illusion; and had Christ at once undeceived them, and banished from their minds all hope of temporal dominion, it is probable they would to a man have deserted him. In fact, they did so desert him at his crucifixion; nor did they fully perceive their error, till after his resurrection, when they received the gift of the Spirit on the day of Pentecost, and their eyes were at length fully opened to the spiritual nature of his reign.

The Jews still remain under this illusion, continuing still to look for a temporal prince, and the literal fulfilment of prophecy. Thousands also of Christians, who look for the second coming of Christ, expect his personal advent; that is, that he will come in person to reign with the saints on earth for a thousand years. And the t.i.tle of saints, whether a.s.sumed by, or bestowed upon the millenarians, seems to be fondly cherished by them, in antic.i.p.ation of the share they expect in the glories of that reign now approaching, or, as they suppose, just at hand.

That there be any among these, who would, like the first disciples, desert their Lord, if robbed of this pleasing expectation, it were perhaps invidious to suppose. Whether, like the Jews, they are led into this hope of an earthly kingdom, by their misconception of the prophecies that relate to this period, it were premature as yet to enquire. But certain it is, that they are for the most part zealous advocates for the literal sense of prophecy; and equally adverse with the Jews, to what may be termed the spiritual exposition.

The term spiritual has, however, been so much misunderstood, in regard to the interpretation of prophecy, that it may be well to explain here what is intended by it. No more is meant by this term, than that the prophecies relating to the Messiah's kingdom, which the Christian must allow to be of a spiritual nature, foretel events which regard the moral and religious, and not the political state of the world. In a word, that they foreshow the progress, and final establishment of true christianity on earth; this being the Messiah's kingdom, or his spiritual reign. In this subject, or the progress of our religion, we have a history abounding in events more diversified in their nature, and more interesting in their consequences, because more influential on the happiness of mankind, than any which political history can furnish. Their chronology and geography are in some points peculiar; but, rightly understood, even these admit of being marked with unerring precision, and present some of the most striking proofs of divine foreknowledge.

We have intimated that prophetic language abounds in metaphor; but this remains to be proved, as well as stated; and the nature of these metaphors requires to be pointed out and explained. This can only be done by citations from the prophecies themselves, which shall, however, be made with as much brevity as the subject will admit of. The pa.s.sages shall all be taken from prophecies relating to the Messiah's kingdom; and while their purport is made manifest, it shall at the same time be shewn that they are uniformly employed in the same sense, when the Messiah's kingdom is the subject treated of, throughout the New as well as the Old Testament. We proceed to show the metaphorical nature of prophetic language.

When Isaiah (Ch. lxi.) uses such phrases as, _trees of righteousness_, _garments of praise_, _garments of salvation_, it is manifest that he cannot mean literal trees or literal garments; the figurative and spiritual import expressed by the epithet affixed to each, namely righteousness, salvation and praise, is the only one that can be given to them.

When the same prophet (Ch. lx.) foretelling the glory of the Messiah's reign, by the conversion of the Gentiles, says _The abundance __ of the sea shall be converted unto thee; the forces of the Gentiles shall come unto thee_, it is evident that the sea does not mean the literal sea, but figuratively the Gentile nations, as afterwards expressed.

When he styles the Messiah's kingdom, _Zion, the city of the Lord, whose walls shall be called salvation, and whose gates praise_; a spiritual and not a literal city must be intended. When, changing the metaphor, he calls the city _a bride_ (Ch. lxii, 5,) or describes it _as a woman in labour, and bringing forth a male child_, (Ch. lxvi. 6. 8.) it is clear that all these expressions must be metaphorical; _the mountain, the city, the bride and the mother_, being alike used to express the same object; and that object, as the context declares, the spiritual glory of the Messiah's reign; splendid in righteousness, abundant in salvation.

Although the spiritual import of these expressions appears self-evident; while the context may satisfy the Christian that these chapters foreshow the nature of the Messiah's kingdom, metaphorically styled by the prophets, _the Zion of G.o.d, His holy mountain, the heavenly Jerusalem, &c._, terms which alone bespeak its spirituality; yet have we moreover the direct sanction and authority of the Apostles Paul and John for thus understanding them.

St. Paul, when comparing the advantages of the two covenants, and contrasting the rigorous severity of the law, with the indulgent mildness of the gospel, borrows these very metaphors from the prophets, calling the former Mount Sinai, and the latter Mount Zion. (Heb. xii. 18.) _For ye are not come_, says he, _to the mountain that might be touched, and that burned with fire, nor unto blackness and darkness and tempest, &c._

_But ye are come unto Mount Zion, and unto the city of the living G.o.d, the heavenly Jerusalem, and to an innumerable company of Angels._

_To the general a.s.sembly and church of the first-born, which are written in heaven, &c._

Here we see _Mount Sinai_, from which the law was delivered, figuratively used to signify the Old Covenant; and _Mount Zion_, and _the Heavenly Jerusalem_ to signify the New Covenant,-called also the _general a.s.sembly and church of the first-born_; that is of the regenerate through Christ.

In like manner St. John, when foreshowing the final establishment of true Christianity, uses the same metaphor of a city and a bride, that had been previously used by Isaiah. (Rev. xxi. 2.) _And I, John, saw the holy city, new Jerusalem coming down from G.o.d out of heaven prepared as a bride, adorned for her husband, &c._

But let it not be erroneously supposed that the figurative character of prophetic language consists merely in the use of these terms to express the Messiah's kingdom; or that the proof of its spirituality is confined to the employment, however frequent, of such phrases as _trees of righteousness, waters of life, wells of salvation_, &c.; the fact is, that every allusion to that kingdom is couched in terms, which admit only of spiritual interpretation: and where any lengthened description occurs, the language a.s.sumes the form of continued allegory, in which the moral and religious state of mankind is foreshewn in terms appropriate only to the physical world. As in Ezekiel x.x.xiv. 26.

_And I will make them, and the places round about my hill a blessing; and I will __ cause the shower to come down is his season; there shall be showers of blessing._

_And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord._

When Jeremiah (x.x.xi. 12.) in similar language foretels the abundance of blessings promised in this kingdom, even the Rabbi admits that the figurative and not the literal sense is to be taken; and that spiritual, not temporal blessings are here intended by the prophet.

_Therefore they shall come and sing in the height of Zion, and shall flow together for the goodness of the Lord, for wheat and for wine, and for oil, and for the young of the flock, and of the herd_, &c.

But the main point aimed at in the following exposition; and what the writer wishes to be its distinguis.h.i.+ng characteristic is, that of making scripture its own interpreter; for in every pa.s.sage that has been referred to, and perhaps it may be said, in every one that can be referred to, there will be found in the context sufficient intimation of the purport of the figurative expressions employed.

On this plan the boldest metaphors will be found to admit of easy explanation; and pa.s.sages otherwise inexplicable will find their solution, upon one consistent and uniform principle of interpretation. A few examples will afford ill.u.s.tration of the proposed plan of exposition.

One of the boldest metaphors used by the prophets in reference to the Messiah's kingdom is, that which represents the establishment of this new order of things, promised in his reign, as _a new heaven and a new earth_; in fact as a new creation: a mode of expression, which has no doubt been often understood, by those who are not sufficiently conversant with the nature of prophetic language, as literally foretelling a change in the physical world, that we inhabit.

Nor is this error confined to the unlearned: it appears to have been fallen into by one who may perhaps be justly styled the most learned commentator on prophecy of the present age; and moreover the very writer who has pointed out the true principle of exposition.

The intelligent and profound Dean of Lichfield in his work on the Apocalypse, after pointing out the figurative sense of such pa.s.sages, yet, strange to say, relinquishes this sense where it seems the most appropriate, and adopts the literal.

In allusion to the first establishment of the Jewish Theocracy, we find in Isaiah (li. 16.) the following figurative language.

_When I have put my words in thy mouth, and covered thee with the palm of my hand, that I may plant the heaven, and lay the foundation of the earth._

Thus, selecting the Jews to be G.o.d's chosen people, and putting his words in the mouth of the prophet, are said to be _planting the heavens_ and _laying the foundation of the earth_. And in conformity with this style, when the old Covenant was to be dissolved, and the new one to be established, _new heavens_ and _a new earth_ are said to be created. (Isa.

lxv. 17.)