THE "ISRAELITE" AND THE ISRAELITES.
By Editor
THE Israelite is the name of a paper published at Cincinnati, Ohio, by the descendants of Jacob, edited by Isaac M. Wise and others. Since we have been brought to acknowledge the claims of God's holy covenant, our minds have been especially turned to the position occupied by this people, and the reasons why they occupy it. Their national prejudices and opposition to the truths of Christianity are necessarily strengthened by two classes of professed christian teachers; viz., those who teach that the Saviour made void the law of God, or changed his immutable precepts; and those who subvert the faith and teach Judaism for Christianity. It is by no means surprising to us to see the Israelite take exceptions to our objections to the Age to Come, as our objections strike at the very root of this species of Judaism. Under the head of "Absurdities," the Israelite says:— "The Advent Review advocates the doctrine that the Israelites, having violated the covenant of the Lord, lost their claim to the land of their fathers, this being given to them on condition of observing the covenant. This is not said in any one biblical passage; on the contrary, Moses and the prophets predicted in distinct terms that the seed of Israel would inherit again the land of their fathers in some future day. We refer the Editor to the following passages: Lev. xxvi, 41, 46; there he must not forget to read especially the words: The covenant of the first, when I brought them out of the land of Egypt, &c. Next Deut. xxx, 1–10; xxxii, 39, 43, and many other passages in the prophets; but the above being so clear on the subject, no further quotations are necessary." We know not how much of the commonly received English version of the scriptures the Editor of the Israelite receives as biblical; but on the testimony of "Moses and the prophets" we are willing to rest our cause, and if he has presented any Bible argument against our views we fail to see it. By reading the first quotation, [Lev. xxvi.,] commencing at verse 40, we find that this is also a conditional promise—"If they shall confess their iniquity"—"if then their uncircumcised hearts be humbled," &c. Also in Deut. xxx, the 10th verse states the condition on which the promises of verses 1–9 would be fulfilled. But if there was no condition stated in these passages, the position of the Israelite would still be untenable on the authority of the passage to which he calls especial attention; viz., Lev. xxvi, 45, in which the Lord says he will "remember the covenant of their ancestors whom I brought forth out of the land of Egypt." This covenant was made at Horeb, and was conditional as recorded in Ex. xix. The Lord said to them, "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people, for all the earth is mine; and ye shall be unto me a kingdom of priests and an holy nation." Verses 5, 6. The people covenanted to obey his voice. Verse 8. Yet within forty days they broke their covenant, and worshiped a golden calf. Ex. xxxii. Before the death of Moses he testified that while he lived with them they were stiffnecked and rebellious against the Lord, and would be much more so after his death. Deut. xxxi, 27. The prophets speak in the same terms, and the time would fail us to point out the instances. Isaiah said of them, that the Lord had nourished children, and they rebelled against him. Chap. i, 2. In chap. v, they are compared to a well-attended vineyard that brought forth wild grapes; and the Lord said he would break down the wall, and cause it to be trodden down, and command the clouds that they rain no rain upon it. Again he said by Jeremiah, "Because they have forsaken my law which I set before them, and have not obeyed my voice, . . . I will scatter them among the heathen, whom neither they nor their fathers have known; and I will send a sword after them till I have consumed them." Jer. ix, 13, 16. And the promise of the New Covenant also declares that the covenant made with their fathers was broken by them. Chap. xxxi, 31–33. In view of such declarations as these from "Moses and the prophets," we are at a loss to see how the Israelite could make such a declaration as that quoted above. The quotation from Deut. xxxii, 43, in the song of Moses, will serve him no better purpose, unless he can show that God always refers exclusively to the descendants of Jacob, in his promises of future good to his people. But the prophets stand opposed to such a view. Amos teaches that his name is named on the Gentiles, chap. ix, 12. By Hosea the Lord says; "I will have mercy upon her that had not obtained mercy, and I will say to them which were not my people, Thou art my people, and they shall say, Thou art my God." Chap. ii, 23. And to this agree the words of Isaiah: "Mine house shall be called a house of prayer for all people. The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him beside those that are gathered unto him," Chap. lvi, 7, 8. And again; "For the Lord God shall slay thee (the rebellious people) and call his servants by another name." Chap. lxv, 15. See also verses 1, 2. We would say to the Editor of the Israelite that we have unbounded confidence in the writings of Moses and the prophets, and are happy to meet him on that ground. Yet our happiness would be increased could we come to an understanding on those points wherein we now differ. We believe alike the promises and the facts in the word of God. To appreciate our position in regard to the future of Israel, it is necessary to understand the terms and conditions of the new covenant, spoken of in Jer. xxxi, 31, as well as of the old covenant in Ex. xix. And to understand these it is necessary to recognize the difference in the ministration of the two covenants; and to lead directly to the consideration of these points we would respectfully request the Editor of the Israelite, to answer the following questions:- Who was that Prophet refered to by Moses in Deut. xviii, 15?
- To whom does Isaiah refer in chap. liii, who poured out his soul unto death, whose soul was also made an offering for sin?
- Who was that spoken of by Daniel the Prophet who should confirm the covenant, and he cut off but not for himself? Dan. ix, 26, 27.
- What was the design of the sacrifices and offerings in the Levitical or Mosaic law?
J. H. W.