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in the Old and New Testament, both before and after they had transgressed against him and broke his laws, commandments, and statutes. Although he assured them he would punish them severely, yet because of the oath and covenant that he made with their fathers Abraham, Isaac, and Jacob, he would still make them the medium of blessing to the whole habitable earth, until they should become a crown of glory, (being the only recipients of the Shechinah) and a royal diadem in the hand of their God.
It is all in vain (as the Millerites and other spiritualizers do,) to try to rob and wrest from the literal seed of Abraham these promises and blessings by a system of spiritualizing, and by sealing all the curses upon their heads; for we should never have had one spiritual blessing through this dispensation of the Gospel but by and through them—not even the Gospel itself, nor the blessing of civilization, which is dependant upon the Gospel -- had not God preserved them as a medium through whom to manifest his Great Name, and the consequent blessings yet dependant upon his name, glory, and power.
And I am bold to declare that we shall never receive the many and vast precious blessings and promises which, it is declared, shall be poured upon this world at the time of the perfection of this gospel dispensation—" At the time of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began," (Acts iii. 21,) but by and through them.
For to them belong not only the “Oracles," the “Adoption," (or election), the “Glory" (or Shechinah,) the “Covenants," (or testaments,) and the “giving of the law and the service of God;" but also the “ Promises,"-mark, the promises,— not merely the promises which have already received their accomplishment, but also all those that are yet unaccomplished; for to them they belong, because the promises yet to be fulfilled are great blessings, these making God's promise good that he declared to Abraham : “ That in thy seed shall all the nations of the earth be blessed; and thou shalt be a blessing.”* (Gen xxii. 18; and xii. 2, 3.)
Paul the Apostle fully confirms this view, viz. “Now, if the fall of them (i. e. the Jews,) be the riches of the world, and the diminishing of them the riches of the Gentiles, (by the Gospel,) how much more their fulness?” (Rom. xi. 12.) What is their fulness? The Shechinah, Jehovah Adonai's Glory, made visible and resting and abiding upon Israel as the proper recipients of this glory.
* How necessary the warning which the Apostle gave to us Gentiles when the present dispensation first opened upon us; how much more necessary at the closing of this dispensation in order to be prepared for the next. (See Rom. xi. 18—20, 25.)
This Gospel dispensation is not a perfect dispensation in the light as a principle without the glory; and it is only by this dispensation—that is, the Light dovetailing and expanding into the Glory—that this dispensation can ever be perfected, or the many prophecies concerning the literal Israel be fulfilled. And herein lies the mystery that the Apostle Paul would not have us ignorant of, that blindness (only) in part is happened to Israel, until the fulness of the Gentiles be come in; and then all Israel shall thus be saved; when they see the Angel of the Covenant (See Acts vii. 38, and Isaiah lxiii. 9,) Jesus Christ, coming, surrounded by the Glorious Cloud of the Shechinah.
The truth now lies just here. The Jews, when the Messiah (Jesus Christ) made his first appearance, were the only people of God, and had received the Law from God's own mouth ; but they stumbled at his first coming in humility, poverty, and suffering, and would not receive him, and are enemies for the Gospel and for our sakes. The tables are now turned. The Gentiles have received Jesus Christ in his first advent, in humiliation, but will not receive his second coming in glory, nor even admit the recalling of the Jews back to bear the Glory, and be the recipients of it.
At the time of the Saviour's first appearance, the mystery consisted in the Gentiles becoming “ fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel." (See Eph. iii. 4–6.) This the Jews would not believe, not even when it was attested by a miracle. Now the mystery is reversed, and the Gentiles will not believe that the literal Jews are ever to be received into God's favour again at the second coning of the Messiah in the Shechinah Glory, when they will receive him, and see that it was their brother Joseph that they have sold into Egypt, and that “God did send him before them to preserve life.” (Gen. xlv. 5.) But their brother Joseph (Christ) will be King over Egypt (this dark world,) in that day, as the figure beautifully represents, when he makes himself known to his brethren.
Paul seems fully and perfectly to have understood both mysteries when he says, (Rom. xi. 11), “ As concerning the Gospel they are enemies for your sakes, but as touching the election they are beloved for the fathers’ sakes." Here are two different and very distinct characters, in which the Jews appear during this present Gospel dispensation. They are aliens, strangers, enemies, cast off from the privileges of the Gospel-blindness in part has happened to them-for our sakes. Their present dispersed, forlorn condition is for our sakes as well as for their own sins and transgressions. The Apostle Paul makes this view of the subject quite clear, when he says, in the 11th verse of the same chapter, “I say then, have they (the Jews) stumbled, that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
O! how this view of God's infinite goodness and mercy and manner of procedure towards the Jews for our sakes, ought to change and alter the feelings of those blind, ignorant, and narrowminded men, who affirm that there is no other dispensation for the Jew but the present Gospel dispensation; that they are all cast off in irretrievable ruin, and were made to stumble merely that they might perish and be destroyed. But this by no means answers the other character of the last clause of the verse,-“ As touching the election they are beloved for the fathers' sakes; for the gifts and calling of God are without repentance.” God made a covenant with Abraham, Isaac, and Jacob, and so loved them that he established it with them, not merely to them during their natural lives, but confirmed it, and command it to their posterity to a thousand generations; and allowing only thirty years to a generation, it cannot yet have expired, as 1000 times 30 would be 30,000 years, and 6,000 have not yet passed since the creation; and this covenant was made with him 1898 years