Faith Strengthened

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From The Jewish Encyclopedia pp. 265-266:
Isaac ben Abraham Troki: Karaite polemical writer; born at Troki 1533; died in the same city 1594. He
was instructed in Bible and Hebrew literature by the Karaite scholar Zephaniah ben Mordecai, and in
Latin and Polish literatures by Christian teachers. Moving in Christian circles, Troki was often called
upon to take part in religious controversies; and this prompted him to study religious philosophy and
Christian theology and to acquaint himself with the tenets of the various Christian sects. In the course of
his studies he became interested in the anti-Christian and anti-Jewish writings of his contemporaries and
compatriots Nicholas Paruta, Martin Czechowic, and Simon Budni. To refute the arguments of the writers
against the Jewish religion and to show the superiority of Judaism, Troki wrote his epoch-making
“Hizzuk Emunah”.
This work is in two volumes, containing ninety-nine chapters in all. The author begins by demonstrating
that Jesus was not the Messiah predicted by the Prophets. “This”, he says, “is evident (1) from his
pedigree, (2) from his acts, (3) from the period in which he lived, and (4) from the fact that during his
lifetime the promises that related to the advent of the expected Messiah were not fulfilled.” His arguments
on these points are as follows: (1) Jesus’ pedigree: Without discussing the question of the relationship of
Joseph to David, which is more than doubtful, one may ask, What has Jesus to do with Joseph, who was
not his father? (2) His acts: According to Matt. x. 34, Jesus said, “Think not that I am come to make peace
on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father,
and the daughter against her mother-in-law.” On the other hand, Holy Writ attributes to the true and
expected Messiah actions contrary to those of Jesus. (3) The period of his existence: It is evident that
Jesus did not come at the time foretold by the Prophets; for they predicted the advent of the Messiah in
the “last days” (Isa. ii.2). (4) The fulfillment of the Messianic promises: All the Prophets predicted that at
the advent of the Messiah peace and justice would reign in the world, not only among men, but even
among the animals; yet there is not one sincere Christian who would claim that this has been fulfilled.
Among Troki’s objections to the divinity of Jesus the following may be mentioned: The Christian who
opposes Judaism must believe that the Jews tormented and crucified Jesus either with his consent or
against his will. If with his consent, then the Jews had ample sanction for what they did. Besides, if Jesus
was really willing to meet such a fate, what cause was there for complaint and affliction? And why did he
pray in the manner related in Matt. xxvi. 39? On the other hand, if it be assumed that the crucifixion was
against his will, how then can he be regarded as God-he, who was unable to resist the power of those who
brought him to the cross? How could one who had not the power to save his own life be held as the Savior
of all mankind (“Hizzuk Emunah,” ch. xlvii.). In the last chapter Troki quotes Rev. xxii. 18, and asks how
Christians could consistently make changes of so glaring a nature; for the change of the Sabbath from the
seventh to the first day of the week was not authorized by Jesus or by any of his disciples. Moreover,
partaking of the blood and flesh of a strangled beast is a palpable infringement of the dictates of the
Apostles.
Troki died before completing his work, the index and preface to which were made by his pupil Joseph ben
Mordecai Malinovski Troki. The “Hizzuk Emunah” remained for many years in manuscript, and the text
underwent many changes at the hands of the copyist. One rabbi went so far as to substitute for many of
Troki’s philosophical arguments Talmudic sayings. The work was first published, with a Latin translation,
by Wagenseil in his “Tela Ignea Satanae” (Freiberg, 1681), and was reprinted in Amsterdam (1705),
Jerusalem (1845) and Leipsic (1857). It was also translated into Judaeo-German (Amsterdam, 1717), into
English by Mocatta (London, 1851), into German by David Deutsch (Sohran, 1865, 2d ed. 1873, with the
Hebrew text) and into Spanish, the last-mentioned translation being extant in manuscript. Through its
Latin translation the “Hizzuk Emunah” became the object of passionate debates in Christian circles; and
it’s arguments against Christianity were used by all freethinkers. Voltaire gives the following appreciation
of it: “Il a rassemble troutes les difficultes que les incredules ont prodiguees depuis. Enfin les incredules
les plus determines n’ont presque rien allegue qui ne soit dans le Rempart de la Foi du rabbin Issac”
(“Melanges,” iii. 334).
Simhah Luzki mentions two other works by Troki; namely, a treatise on the new moon, according to the
“Gan ‘Eden” of Aaron the Younger, and a work, in the form of questions and answers, on the slaughtering
of animals, also according to the “Gan Eden.” Troki composed also liturgical poems, some of which have
been inserted in the Karaite Siddur.
BIBLIOGRAPHY: Furst, Gesch. des Karaert. iii. 30 et seq.; Neubauer, Aus der Petersburger Bibliothek, p.
64; Geiger, Nachgelassene Schriften, pp. 178-224, Berlin, 1876; Gottlober, Bikkoret le-Toledot ha-
Kara’im, p. 184; Gratz, Gesch. ix. 490; Fuenn, Kenest Yisrael, p. 614. J. I. BR.
From The Universal Jewish Encyclopedia, New York Vol. 10 pp. 311-312:
ISSAC BEN ABRAHAM TROKI, polemical writer (b. Troki, 1533; d. Troki, 1594 [or eight years earlier,
in both cases, according to Jacob Mann’s hypothesis]). His knowledge of the Latin and Polish languages
and of Christian dogmatics enabled him to engage in amicable conversations on religious subjects not
only with Roman Catholic, Protestant, and Greek Orthodox clergymen, but also with Socinian and other
sectarian elders. The fruit of these personal contacts, and of Isaac Troki’s concurrent extensive reading in
the New Testament and the Christian theological and anti-Jewish literature, was his famous apology of
Judaism entitled Hizzuk Emunah (Fortification of Faith). He himself did not live to complete it, but his
pupil, Joseph Malinovski Troki, supplied the preface and index from the author’s own written notes and
oral remarks.
The work at once won extensive popularity both because of its powerful defense of the Jewish faith and
because of its calm and reasonable emphasis of the vulnerable points in Christian tradition and dogmatics.
It was studiously copied by interested Jewish readers, some of whom inevitably felt called upon to modify
the work in the light of their own views and beliefs. A suggestion, made about 1629 by Zerah ben Nathan
Troki to Manasseh ben Israel at Amsterdam, to print the work was, as was to be expected, rejected by that
eminently wise Jewish leader. But one manuscript copy, modified and amplified by a Rabbinite copyist,
came into the hands of the anti-Jewish Hebraist Johann Christoph Wagenseil, who published it, with a
Latin translation and an extensive refutation, under the sensational title of Tela ignea Satanae (The Fiery
Darts of Satan; Altorf, 1681). Far from squelching Isaac’s work, Wagenseil’s violent refutation of it
merely publicized it and gave rise to numerous debates and controversies in Christian circles, while
Isaac’s anti-Christian arguments were eventually taken over by the non-Jewish anti-clerical and liberal
writers and philosophers of the 18th cent. No less an expert in polemics than Monsieur de Voltaire
characterized the Hizzuk Emunah as a masterpiece in the treatment of its subject.
Wagenseil’s text of Hizzuk Emunah was reprinted for Jewish use at Amsterdam in 1705; a Yiddish
translation appeared in the same place in 1717; an English translation by Moses Mocatta was printed for
private circulation at London in 1851; a German translation, accompanied by a revised Hebrew text, was
published by David Deutsch (2nd ed., Sohrau, 1873).
Two hymns by Isaac Troki are incorporated in the Karaite liturgy; he is also said to have composed works
on Karaite ritual law.
Index of Scripture Passages quoted:
Genesis
Genesis 1:26 Part 2 Chapter 96 Genesis 18:19 Part 1 Chapter 13
" Part 1 Chapter 18 Genesis 22:18 Part 1 Chapter 13
" Part 1 Chapter 22 Genesis 26:4 Part 1 Chapter 13
Genesis 13:16 Part 2 Chapter 90 " Part 1 Chapter 22
" Part 2 Chapter 90 " Part 1 Chapter 11
Genesis 15:14 Part 2 Chapter 62 " Part 1 Chapter 11
Genesis 17:7-8 Part 1 Chapter 18 Genesis 49:8 Part 1 Chapter 14
Genesis 18:18 Part 1 Chapter 13
Exodus
Exodus 2:8 Part 1 Chapter 21 Exodus 19:6 Part 1 Chapter 22
Exodus 4:22-23 Part 1 Chapter 45 Exodus 21:16 Part 1 Chapter 19
" Part 2 Chapter 4 Exodus 21:20 Part 1 Chapter 11
Exodus 7:1 Part 1 Chapter 9 Exodus 22:8 [22:9] Part 2 Chapter 51
Exodus 15:18 Part 1 Chapter 19 Exodus 22:30 [22:31] Part 1 Chapter 41
Exodus 15:26 Part 1 Chapter 22 Exodus 23:4-5 Part 1 Chapter 45
Exodus 16:29 Part 1 Chapter 19 " Part 2 Chapter 11
" Part 1 Chapter 45
Leviticus
Leviticus 7:27 Part 1 Chapter 11 Leviticus 23:29 Part 1 Chapter 18
Leviticus 11:8 Part 1 Chapter 15 Leviticus 26:11-12 Part 1 Chapter 18
Leviticus 11:43-44 Part 1 Chapter 15 Leviticus 26:34-35 Part 1 Chapter 7

Leviticus 19:17-18 Part 1 Chapter 45 Leviticus 26:39 Part 1 Chapter 11
Leviticus 19:17-18 Part 2 Chapter 11 Leviticus 26:42 Part 1 Chapter 17
Leviticus 19:18 Part 1 Chapter 45 " Part 1 Chapter 29
" Part 2 Chapter 54 Leviticus 26:44 Part 1 Chapter 7
Leviticus 20:25-26 Part 1 Chapter 15 " Part 1 Chapter 27
Leviticus 22:3 Part 1 Chapter 11 " Part 1 Chapter 27
Leviticus 22:33 Part 1 Chapter 25
Numbers
Numbers 2:20 Part 1 Chapter 33 Numbers 23:10 Part 1 Chapter 18
Numbers 10:13 Part 1 Chapter 14 " Part 2 Chapter 49
Numbers 10:32 Part 1 Chapter 13 Numbers 24:18-19 Part 1 Chapter 6
" Part 1 Chapter 22 Numbers 25:9 Part 2 Chapter 86
Numbers 14:15-16 Part 1 Chapter 25 Numbers 25:13 Part 1 Chapter 21
Deuteronomy
Deuteronomy 1:10 Part 1 Chapter 13 Deuteronomy 28:57 Part 1 Chapter 14
Deuteronomy 3:24 Part 1 Chapter 25 Deut. 29:11 [29:12] Part 1 Chapter 17
Deuteronomy 4:8 Part 1 Chapter 19 Deut. 30:1-10 Part 1 Chapter 17
Deuteronomy 4:30 Part 1 Chapter 27 Deuteronomy 30:1-6 Part 1 Chapter 7
Deuteronomy 4:30-31 Part 1 Chapter 6 Deuteronomy 30:1-8 Part 1 Chapter 27
Deuteronomy 6:4 Part 1 Chapter 10 Deuteronomy 30:3-6 Part 1 Chapter 6
Deuteronomy 7:15 Part 1 Chapter 46 " Part 1 Chapter 1
Deuteronomy 14:1-3 Part 1 Chapter 15 " Part 2 Chapter 80

" Part 1 Chapter 41 Deuteronomy 33:4 Part 1 Chapter 19
Joshua
Joshua 7:7 Part 1 Chapter 36 Joshua 24:2 Part 1 Chapter 4
Joshua 7:8 Part 1 Chapter 36
Judges
Judges 1:1 Part 1 Chapter 14 Judges 13:22 Part 2 Chapter 51
Judges 13:22 Part 1 Chapter 9
1 Samuel
1 Samuel 1:22 Part 1 Chapter 26 1 Samuel 17:12 Part 1 Chapter 33
1 Samuel 13:14 Part 1 Chapter 21 1 Samuel 21:2 [21:1] Part 2 Chapter 28
1 Samuel 14:44 Part 1 Chapter 11 " Part 1 Chapter 45
1 Samuel 15:22 Part 1 Chapter 45 " Part 1 Chapter 45
2 Samuel
2 Samuel 7:26 Part 1 Chapter 26
1 Kings
1 Kings 2:26 Part 1 Chapter 21 1 Kings 9:13 Part 1 Chapter 6
2 Kings
2 Kings 8:10 Part 1 Chapter 11 " Part 1 Chapter 27
2 Kings 15:29-30 Part 1 Chapter 21 2 Kings 19:20 Part 1 Chapter 25
2 Kings 16:9 Part 1 Chapter 21
Isaiah
Isaiah 1:5-6 Part 1 Chapter 22 Isaiah 45:15 Part 1 Chapter 44
Isaiah 1:14 Part 1 Chapter 30 Isaiah 45:17 Part 1 Chapter 18
Isaiah 1:15-16 Part 1 Chapter 27 " Part 1 Chapter 18

Isaiah 2:2 Part 1 Chapter 24 " Part 1 Chapter 44
Isaiah 2:3 Part 1 Chapter 20 Isaiah 47:5-6 Part 1 Chapter 46
" Part 1 Chapter 1 Isaiah 48:11 Part 1 Chapter 23
" Part 2 Chapter 79 Isaiah 53:4-5 Part 1 Chapter 22
Isaiah 8:23 [9:1] Part 2 Chapter 8 Isaiah 53:5 Part 1 Chapter 22
Isaiah 9:1 [9:2] Part 2 Chapter 8 " Part 1 Chapter 22
Isaiah 9:6 [Isaiah 9:7] Part 1 Chapter 21 Isaiah 53:10 Part 1 Chapter 22
Isaiah 11:15-16 Part 1 Chapter 6 Isaiah 54:9-10 Part 1 Chapter 22
" Part 1 Chapter 19 Isaiah 55:6-7 Part 1 Chapter 32

Isaiah 41:8-9 Part 1 Chapter 22 Isaiah 62:8-9 Part 1 Chapter 27
Isaiah 42:1 Part 1 Chapter 20 Isaiah 64:5 [64:6] Part 1 Chapter 23
Isaiah 45:15 Part 1 Chapter 25
Jeremiah
Jeremiah 2:3 Part 1 Chapter 6 Jeremiah 30:7 Part 1 Chapter 33

Jeremiah 7:15-16 Part 1 Chapter 27 " Part 1 Chapter 28
Jeremiah 7:17-18 Part 1 Chapter 27 Jeremiah 30:21 Part 1 Chapter 23
Jeremiah 10:6 Part 1 Chapter 10 " Part 1 Chapter 28
Jeremiah 11:11 Part 1 Chapter 27 Jeremiah 31:16-17 Part 1 Chapter 28
" Part 1 Chapter 25 Jeremiah 31:20 Part 1 Chapter 28
Jeremiah 14:11-12 Part 1 Chapter 27 " Part 2 Chapter 97
Ezekiel
Ezekiel 5:7 Part 1 Chapter 38 Ezekiel 36:37 Part 1 Chapter 22
Ezekiel 16:62-63 Part 1 Chapter 27 Ezekiel 37:23 Part 1 Chapter 1
Ezekiel 18:19 Part 1 Chapter 11 Ezekiel 37:23-24 Part 1 Chapter 6

" Part 1 Chapter 11 Ezekiel 37:26-28 Part 1 Chapter 6
Ezekiel 18:21 Part 1 Chapter 18 " Part 1 Chapter 1
" Part 1 Chapter 27 Ezekiel 38:8 Part 1 Chapter 1
Ezekiel 20:11 Part 1 Chapter 18 Ezekiel 38:19-20 Part 1 Chapter 34
Ezekiel 28 Part 1 Chapter 35 Ezekiel 39:29 Part 1 Chapter 1
Ezekiel 28:9 Part 1 Chapter 47 " Part 1 Chapter 6
Ezekiel 33:11 Part 1 Chapter 27 Ezekiel 40 Part 1 Chapter 35
Ezekiel 34:25 Part 1 Chapter 6 Ezekiel 40 to 45 Part 1 Chapter 6
Hosea
Hosea 1:9 Part 2 Chapter 78 Hosea 3:5 Part 1 Chapter 1
Hosea 2:1 [1:10] Part 2 Chapter 68 Hosea 4:17 Part 1 Chapter 22
" Part 2 Chapter 78 Hosea 6:1 Part 1 Chapter 22
Hosea 2:13 [2:11] Part 1 Chapter 30 " Part 2 Chapter 4
Hosea 3:4 Part 1 Chapter 6 Hosea 14:2-3 [14:1-2] Part 1 Chapter 27
Joel
Joel 2:27 Part 1 Chapter 1 Joel 3:21 Part 1 Chapter 1
" Part 1 Chapter 6 Joel 4:2 [3:2] Part 1 Chapter 46
Joel 2:27-28 Part 2 Chapter 30 Joel 4:17 [3:17] Part 1 Chapter 24
Joel 3:1 [2:28] Part 1 Chapter 42 " Part 1 Chapter 44
" Part 1 Chapter 1 Joel 4:19 [3:19] Part 1 Chapter 6
Joel 3:17 Part 1 Chapter 1 " Part 1 Chapter 46
Joel 3:18 Part 1 Chapter 6
Amos
Amos 1:5 Part 1 Chapter 21 Amos 5:3 Part 1 Chapter 32
Amos 2:6 Part 1 Chapter 31 Amos 5:26-27 Part 2 Chapter 64
Amos 5:1 Part 1 Chapter 32 Amos 9:14-15 Part 1 Chapter 32
Amos 5:2 Part 1 Chapter 32
Obadiah
Obadiah 1:10 Part 1 Chapter 46 Obadiah 1:21 Part 1 Chapter 6
Obadiah 1:18 Part 1 Chapter 6
Jonah
Jonah 4:3 Part 1 Chapter 11
Micah
Micah 4:2 Part 1 Chapter 22 Micah 5:3 [5:4] Part 1 Chapter 33
Micah 4:3 Part 2 Chapter 13 Micah 5:4 [5:5] Part 1 Chapter 33
Micah 4:4 Part 1 Chapter 33 Micah 5:5-6 [5:6-7] Part 1 Chapter 33
Micah 4:14 [5:1] Part 1 Chapter 33 Micah 5:6 [5:7] Part 1 Chapter 33
Micah 5:2 [5:3] Part 1 Chapter 33 Micah 5:8 [5:9] Part 1 Chapter 33
" Part 1 Chapter 33 Micah 5:9 [5:10] Part 1 Chapter 33
" Part 1 Chapter 33 Micah 7:10 Part 1 Chapter 22
Micah 5:3 [5:4] Part 1 Chapter 33
Nahum (no verses)
Habakkuk (no verses)
Zephaniah
Zephaniah 2:9-10 Part 1 Chapter 46 Zephaniah 3:9 Part 2 Chapter 49
Zephaniah 2:11 Part 1 Chapter 4 Zephaniah 3:13 Part 1 Chapter 1
" Part 1 Chapter 1 Zephaniah 3:19 Part 1 Chapter 46
Zephaniah 3:9 Part 1 Chapter 44
Haggai
Haggai 2:6 Part 1 Chapter 34 Haggai 2:21-22 Part 1 Chapter 34
Haggai 2:9 Part 1 Chapter 34 Haggai 2:23 Part 1 Chapter 34
" Part 1 Chapter 34
Zechariah
Zechariah 1:3 Part 1 Chapter 27 Zechariah 9:12 Part 1 Chapter 35
Zechariah 2:4 Part 1 Chapter 33 " Part 1 Chapter 35
Zechariah 2:9 [2:5] Part 1 Chapter 35 Zechariah 10:10 Part 1 Chapter 22
Zechariah 2:12-13 [8-9] Part 1 Chapter 46 Zechariah 11:7 Part 2 Chapter 25
Zechariah 2:14 Part 1 Chapter 1 Zechariah 11:12-13 Part 2 Chapter 25
Zechariah 2:15 [2:11] Part 1 Chapter 13 Zechariah 12:2 Part 1 Chapter 36
" Part 1 Chapter 22 Zechariah 12:6 Part 1 Chapter 36
" Part 1 Chapter 44 Zechariah 12:9-10 Part 1 Chapter 36
Zechariah 9:8 Part 1 Chapter 35 " Part 1 Chapter 44
Zechariah 9:11 Part 1 Chapter 35
Malachi
Malachi 1:11 Part 1 Chapter 38 Malachi 3:7 Part 1 Chapter 27
Malachi 1:12 Part 1 Chapter 38 Malachi 3:22 [4:4] Part 1 Chapter 19
Malachi 1:13 Part 1 Chapter 38 " Part 1 Chapter 24
Malachi 3:3 Part 1 Chapter 38 Malachi 3:23 [4:5] Part 1 Chapter 39
Malachi 3:4 Part 1 Chapter 38
Psalms
Psalm 2:6 Part 2 Chapter 68 Psalm 79:1 Part 1 Chapter 40
" Part 2 Chapter 95 Psalm 80:4 [80:3] Part 1 Chapter 23
Psalm 7:16 [7:15] Part 2 Chapter 69 Psalm 82:6 Part 2 Chapter 51

Psalm 8:4-7 [8:3-6] Part 2 Chapter 96 Psalm 83:2 [83:1] Part 1 Chapter 46
Psalm 16:10-11 Part 1 Chapter 18 Psalm 85:9 Part 1 Chapter 34
Psalm 19:8-10 [19:7-9] Part 1 Chapter 19 Psalm 86:10 Part 1 Chapter 10
Psalm 25:12-13 Part 1 Chapter 18 " Part 1 Chapter 40
Psalm 36:8-10 [36:7-9] Part 1 Chapter 18 Psalm 97:7 Part 2 Chapter 95
" Part 2 Chapter 98 Psalm 110:1 Part 1 Chapter 40
Psalm 40:9 [40:8] Part 1 Chapter 47 Psalm 111:7-8 Part 2 Chapter 97
Psalm 44:22 Part 1 Chapter 7 Psalm 115:4-9 Part 1 Chapter 38
Psalm 44:23 [44:22] Part 1 Chapter 22 Psalm 116:8-9 Part 1 Chapter 18
" Part 1 Chapter 18 Psalm 135:15-18 Part 1 Chapter 38
" Part 1 Chapter 1 Psalm 146:3 Part 2 Chapter 12
Psalm 73:25 Part 1 Chapter 18 Psalm 147:19-20 Part 1 Chapter 6
Proverbs
Proverbs 1:8 Part 1 Chapter 20 Proverbs 23:17-18 Part 1 Chapter 18
Proverbs 3:1 Part 1 Chapter 20 Proverbs 24:14 Part 1 Chapter 18
" Part 1 Chapter 22 Proverbs 25:21 Part 1 Chapter 45
Proverbs 3:16 Part 1 Chapter 34 " Part 2 Chapter 11
Job
Job 5:16 Part 1 Chapter 22 Job 18:2 Part 1 Chapter 10

Job 14:13 Part 1 Chapter 11
Ruth
Ruth 2:5 Part 1 Chapter 21
Lamentations
Lamentations 1:1 Part 1 Chapter 40 Lamentations 4:22 Part 1 Chapter 27
Lamentations 2:6 Part 1 Chapter 30 " Part 1 Chapter 42
Lamentations 2:13 Part 1 Chapter 22 " Part 1 Chapter 42
Lamentations 4:22 Part 1 Chapter 6 Lamentations 5:7 Part 1 Chapter 11
" Part 1 Chapter 6 Lamentations 5:21 Part 1 Chapter 23
" Part 1 Chapter 7
Ecclesiastes
Ecclesiastes 2:8 Part 1 Chapter 18 Ecclesiastes 9:10 Part 1 Chapter 11
Ecclesiastes 3:21 Part 1 Chapter 18 Ecclesiastes 12:7 Part 1 Chapter 11
Ecclesiastes 4:8 Part 1 Chapter 21 " Part 1 Chapter 18
Ecclesiastes 7:20 Part 1 Chapter 27
Esther
Esther 8:16 Part 2 Chapter 8
Daniel
Daniel 2:28 Part 1 Chapter 1 Daniel 7:27 Part 2 Chapter 21
Daniel 2:34 Part 1 Chapter 41 " Part 2 Chapter 49
" Part 1 Chapter 41 Daniel 7:28 Part 1 Chapter 42
" Part 1 Chapter 41 Daniel 8:13-26 Part 1 Chapter 42
" Part 1 Chapter 1 Daniel 9:18-19 Part 1 Chapter 23
Daniel 7:21-22 Part 1 Chapter 41 Daniel 9:25 Part 1 Chapter 6
Daniel 7:26-27 Part 1 Chapter 41 Daniel 9:26 Part 1 Chapter 42
Ezra
Ezra 1:11 Part 1 Chapter 6 Ezra 9:9 Part 1 Chapter 6
Ezra 2:1 Part 1 Chapter 6 Ezra 10:11 Part 1 Chapter 47
Nehemia
Nehemiah 4:2 Part 1 Chapter 6 Nehemiah 9:36 Part 1 Chapter 17
Nehemiah 7:3 Part 1 Chapter 6 Nehemiah 9:36-37 Part 1 Chapter 6

Nehemiah 9:6 Part 1 Chapter 10
1 Chronicles
1 Chronicles 3 Part 2 Chapter 1 1 Chronicles 17:24 Part 1 Chapter 26
1 Chronicles 3:11 Part 1 Chapter 45 1 Chronicles 28:4 Part 1 Chapter 14
2 Chronicles
Notes
Our first draft is merely an electronic copy of Moses Mocatta's translation, printed in 1851, of Faith
Strengthened. We have corrected the many erroneous verse references, added chapter and verse
references where they were not given in the translation, created a hyper-linked index of verses and added
a biography of Isaac of Troki.
Mocatta toned down Troki's original text, possibly to avoid confrontation with Christians. Our final
version will be a complete retranslation of the original Hebrew text of Faith Strengthened.
Acknowledgements
This update to Isaac ben Abraham of Troki's Faith Strengthened is the result of the hard work of several
members of the World Karaite Movement:
* Dale Albertson - verse checking

* Yahchannah Baldus - verse checking
* Susan Douthit - verse checking
* Devorah Gordon - typing
* Nehemia Gordon - copyist, distribution, web host
* Yohanan Shalom Jacobson - verse checking
* Ivan Labombarbe - verse checking
* Nava Rose - typing, proofing, verse checking
* Johannah Stern - typing
* Nancy (Last name unknown) - proofing
Non-members who also helped:
* Tim Shemayah Philips - scanning

* Robert Sewell - typing, proofing, verse checking, HTML coding, verse index, webmaster
Part I – Refutations of Christianity’s Claims and Objections to Judaism

Chapter Refutations of the Following Christian Claims and Objections
Preface
1 Why Jews do not believe that Jesus was Messiah
2 God’s alleged rejection of Israel and the Jews
3 Israel’s rejection of Jesus left them without a king
4 Rabbi Gamaliel’s “prophecy” regarding the church
5 Gentiles rule over Jews because of the Jews’ sins
6 No prophecy for current exile proves Jesus is Messiah
7 No prophecy for current exile proves curse of Lev 26:38
8 Jews cannot receive tribal inheritance because of lost genealogy
9 Plurality of Elohim proves doctrine of the Trinity (Gen 1:1)
10 Plurality of Elohim proves doctrine of the Trinity (Gen 1:26)
11 Adam’s fall and Original Sin
12 "Prophetic proof" of Jesus’ victory over Satan (Gen 3:15)
13 Jesus is Abraham’s seed which blesses the nations (Gen 22:18)
14 Prophecy of the scepter fulfilled in Jesus (Gen 49:10)
15 Jesus argues against kashrut (Matt. 15:11)
16 Jews cursed because they cannot keep Torah perfectly (Deut 27:26)
17 Israel to have no restoration from current exile (Lev 26:42)
18 Torah concerns physical life only, not spiritual life nor afterlife
19 Torah was temporary, abrogated by Jesus’ new law
20 Jesus gave a new law, prophesied by Isaiah 2:3 and Isaiah 51:4
21 Isaiah’s prophecy of the virgin birth (Isaiah 7:14)
22 Jesus, the suffering servant (Isaiah 52-53)
23 Man, unable to keep all the laws of Moses, cannot earn salvation (Isaiah 64:5)
24 Annulment of the laws of Moses prophesied (Jeremiah 3:16)
25 Jesus, the Divine Savior, living among men prophesied (Jeremiah 14:8)
26 An everlasting captivity for the Jews without redemption prophesied (Jer 17:4)
27 God’s promises to the Jews were conditional (Jeremiah 18:7)
28 Herod’s slaying of the children of Bethlehem foretold (Jeremiah 31:15)
29 New covenant prophesied in Jeremiah 31:31 fulfilled in Gospel of Jesus
30 The Jewish feasts, new moons and Sabbaths revoked by Jesus (Hosea 2:11)
31 Judas’ betrayal of Jesus for 30 pieces of silver foretold (Amos 2:6)
32 An everlasting captivity for the Jews without redemption prophesied (Amos 5:2)
33 Messiah to be born in Bethlehem, hence must be Jesus (Micah 5:2)
34 Jesus alleged to be the glory of the latter house (Haggai 2:9)
35 Entrance of Jesus into Jerusalem on donkey foretold (Zechariah 9:9)
36 Prophecy of the Messiah being pierced and slain (Zechariah 12:10)
37 Prophecy that Jesus would be smitten and his flock scattered (Zechariah 13:7)
38 Widespread acceptance of Christianity foretold (Malachi 1:11)
39 John the Baptist the new Elijah who proceeds the Messiah (Malachi 3:23-24)
40 David spoke of Jesus sitting at the right hand of God (Psalms 110:1)
41 Jesus 2nd advent foretold (Daniel 7:13)
42 Foretelling of Jesus being cut off childless after 70 weeks (Daniel 9:26)
43 The matter of the Christian Apocryphal books briefly dealt with
44 Messiah brings one faith & one creed - Judaism (Isaiah 45:23, Zephaniah 3:9)
45 Passages from TN”K quoted in the Christian Testament are not applicable
46 Divine chastisement of Gentile nations who persecute the Jews
47 Was Jesus crucified with his will or against his will?
48 A challenge to the doctrine that Jesus’ blood could save Christians from hell
49 Myriad inconsistencies between Christian doctrines and the teachings of Jesus
50 Doctrinal additions to the NT, in spite of their scripture condemning such
Part II – Refutations of Christianity’s Claims and Objections to Judaism

Chapter Refutations of the Following Christian Claims and Objections
Preface
1 The genealogies of Jesus according to Matthew and Luke compared
2 The virgin birth
3 Mary not a virgin after the birth of Jesus, Jesus not called Emmanuel
4 Matthew’s misapplication of Hosea 11:1
5 Matthew’s errant use of Jeremiah’s prophecy (31:15) of Rachel weeping
6 Matthew’s invention of the prophecy of Messiah being from Nazareth
7 The temptation of Jesus
8 Jesus dwelt in Capernaum, said to be foretold by Isaiah 9
9 Fishers of men is bad metaphor (but is appropriate for Christianity)
10 Doctrine that the law of Moses was superceded by Jesus contradicts Jesus
11 Matthew’s imaginary commandment of Moses to “hate thy neighbor” refuted
12 Doctrine of the divinity of Jesus examined
13 Jesus claimed to bring strife, not peace, opposing prophecies of Messiah’s peace
14 Using the reasoning that defends the trinity, it and the apostles are a unity
15 Jesus’ claim that John the Baptist was Elijah refuted
16 A proof by Jesus himself against the trinity doctrine (Matt. 12:32, Luke 12:10)
17 Another challenge to Mary’s virginity from Matthew 13:55, Mark 6:3
18 Jesus teaches against kosher laws of Moses (Matthew 15:1-25, Mark 7:1-24)
19 A 2nd proof by Jesus against the trinity doctrine (Matthew 19:16, Mark 10:21)
20 A 3rd proof against the trinity doctrine by Jesus (Matthew 20:23, Mark 10)
21 Jesus, because of his self-declared status as servant, is not divine (Matt. 20:28)
22 Error regarding death of Zacharius prove non-divine inspiration (Matt. 23:35)
23 Disagreement in stories of Jesus’ anointment of oil prove non-divine inspiration
24 Jesus and God aren’t one, especially in will, shown by passion story prayer
25 Misapplication of the passage re: 30 pieces of silver examined (Matt. 27:9-10)
26 A 4th proof against the trinity doctrine by Jesus (Matt 27:46, Mark 15:34)
27 Another proof against the divinity of Jesus from Matthew 28:18)
28 Misrepresentation of the passage regarding David eating the shewbread
29 Mutual discord between Jesus and his family
30 Examination of Jesus’ cursing of the fig tree (Mark 11:11-13, Matthew 21:18)
31 A 5th proof against the trinity doctrine (Mark 13:32)
32 Inconsistencies in the gospels concerning Mary’s disbelief and her revelation
33 (?) Perceived as inapplicable by the translator, Moses Mocatta, so not included
34 The gospels’ own refutation of the miraculous birth of Jesus
35 Examination of the incorrect and inconsistent accounts of the genealogy of Jesus
36 Non-fulfillment of Isaiah 61 in Jesus, who said he fulfilled it (Luke 4:17-21)
37 Jesus and Paul shown not to practice what they preach re: turning the cheek
38 One example of illogical replies made by Jesus (Luke 9:37-41)
39 Examination of the alleged salvation of Jesus in light of poor Lazarus
40 God apparently did not accept Jesus’ prayer to forgive the Jews
41 John the Baptist denies being Elijah (John 1:21) in contradiction to Jesus
42 Another proof against Mary’s continued state of virginity after Jesus’ birth
43 Jesus’ unreasonable answer to a request for a sign from the Jews (John 2:18-20)
44 A 6th proof by Jesus against the trinity doctrine (John 6:38)
45 Jesus own brothers did not believe in him, why should we?
46 Tradition of Jesus’ teacher exposed in Talmud, against John’s assertion
47 The adulterous woman given a lax sentence goes against Torah
48 A 7th proof by Jesus against the trinity doctrine (John 8:40)
49 Union of faith not accomplished by Jesus as claimed in John 10:16
50 Refutation of Jesus’ claim (John 10:30) that he and God are one
51 Jesus uses a psalm that admonishes his claim to be Son of God
52 Jesus’ examples of unity contradict the Trinity concept or include the apostles
53 Jesus claims all power and knowledge from God, yet admits lack of same
54 Jesus gives a commandment of Moses, but says it is a new commandment
55 Jesus admits to being only God’s messenger, not God Himself
56 Account of Judas’ betrayal differs in John from Synoptics
57 The claim that the Jews lost Israel because they killed Jesus contradicted in NT
58 Jesus again admits to not being God
59 Jesus shows he didn’t consider himself to be the restorer of the kingdom
60 The duration of a religion does not prove the veracity of its tenets
61 The New Testament’s error in the chronology of Abraham’s migrations
62 An example that Jesus’ disciples were superficially versed in Scripture
63 Six more examples that Jesus’ disciples were superficially versed in Scripture
64 The apostles misquote Amos
65 The irony of modern disbelief in sorcery in conjunction with stories of same in NT
66 Inconsistencies in Christian text regarding food
67 Paul’s error regarding the length of King Saul’s reign
68 Paul’s misuse of Psalm 2 to prove Jesus is the Son of God
69 Paul misunderstands Psalm 16:10
70 Peter contradicts Jesus regarding obedience to Torah
71 James twists Amos 9:12 to say the Gentiles will acquire the Jewish inheritance
72 Another inconsistency between Jesus’ teachings and additional doctrines
73 Paul’s example of having Timothy circumcised conflicts with later doctrines
74 Paul’s example of having Timothy circumcised conflicts with his own teaching
75 Paul’s answer to “what must I do to be saved” conflicts with Jesus’ answer
76 Deifying humans was a common pagan practice, explaining Jesus’ deification
77 Paul says death reigned only until the Mosaic law, Jesus’ death inconsequential
78 Paul twists Hosea 1 to refer to Gentiles, when it actually refers to Israel
79 Taking Hebrew scriptures out of context is its own refutation, examples given
80 Words of God through Moses in Deuteronomy 30:14 misconstrued by Paul
81 Isaiah 59:20 misconstrued by Paul
82 Paul says Jesus’ death broke Satan’s power, yet also says Satan is still in power
83 Paul condemns breaking Mosaic laws from which Christians are supposedly free
84 Paul’s great presumption that man would someday judge angels
85 Another example of Paul’s inconsistency regarding circumcision
86 Another factual error in the allegedly perfect and inspired NT
87 Another example of concatenating two unrelated verses to support a doctrine
88 Paul contradicts John regarding whether or not Jesus’ brother James believed
89 Paul’s assertion that a shameful death released Jesus’ followers from God’s law
90 Ignorance of Hebrew language leads Paul to the wrong conclusion about “seed”
91 Psalm 68 misquoted and misconstrued
92 An example of Paul mentioning men first before God leads to questions
93 James epistle of works completely contradicts Paul’s gospel of faith alone
94 Troki notes that the book of Hebrews was rejected as apocryphal by early church
95 More verses from TN”K misused in Hebrew to prove Jesus is God
96 The strange doctrine that Jesus was lower than, yet worshipped by the angels
97 The Christian interpretation of the new covenant of Jeremiah 31:31 is in error
98 Psalm 40:7 misquoted to support notion that God did not want sacrifices
99 Dan is omitted from list of tribes, suggesting the biblical ignorance of author
100 Changes made against Jesus’ teachings prohibited by Christians’ own scripture
Part I – Refutations of Christianity’s Claims and Objections to Judaism

exclusively to the sacred cause of Judaism – a cause which
Abstract From The Author's Preface no argument whatever can depreciate, for the leading
object of our faith is to make erring men look up to the
My religious zeal was aroused, on finding that the name of unerring Deity, and inspire the belief that one indivisible
the Supreme Being was dishonored, and our Holy Law God rules over the destinies of all, requiring no mediator
profaned, by the very people who had been appointed to be or intercessor to obtain remission for our sins.
the guardians of faith and the witnesses of those grand
truths which make the simple man wise, the sorrowing I have endeavored not merely to explain such passages of
heart glad; and the dim eyes bright. To my grief, I found our Scriptures as are obnoxious to misconstruction, but
that the inquisitive and indefatigable study of religion, also to arraign before the tribunal of common sense the
which yields due reward to its zealous followers, was not assertions made by Christians which tend to throw
cultivated among us as in former days, and am persuaded discredit on the truths of the Jewish Faith. For this
that ignorance and growing misapprehensions have added purpose, I found it advisable to subdivide this work into
mental to physical burdens. Persecutions arising from two parts. The first portion is devoted to an examination
religious hatred were heaped upon the children of my faith of the objections raised by Christians against our religion,
in all quarters of the globe, and were ever increasing in and to the proofs cited by them for the corroboration of
acrimony, not less in consequence of the low state of their own doctrines. The refutation I have given it, is in
knowledge possessed by the Jews in matters of theological many cases, based on the contradictory nature of their own
controversy than by the confused and mistaken notions statements. The second portion comprises a careful review
which Christians had formed of Judaism. But it is and refutation of the glaring inconsistencies that are
absolutely imperative on man to be at all times prepared to discoverable in the New Testament. With the view to
repel any attack made on his belief. In conformity with render the argument introduced into this work more cogent
this observation, our sages have recorded their opinion in and conspicuous, I have allotted in the first part a separate
the following axiom: — "Man ought assiduously to study chapter to each particular subject of discussion. In the
his own faith, and be competent to give a proper reply to second part, it has appeared preferable to adopt distinct
his antagonists," more particularly when we consider that, chapters for those passages of the New Testament which
in the majority of cases, the opposition to our doctrines call for a special animadversion and refutation. May the
rests on the misinterpretation of those Scriptures of which God of all Spirits, who has rendered wisdom unfathomable,
we alone are the legitimate heirs and expounders. and who scrutinizes all hidden thoughts, bestow a blessing
on my humble efforts, forgive all my unconscious errors,
Influenced by the foregoing reflections, I have undertaken uphold me in my pure faith, and grant his Divine
this humble work, which, in its narrow compass, embraces protection to me and all Israel. Amen.
a subject of the utmost importance. It is intended to afford
a stronghold to the sincere believer in the Sinaic
revelations who may be incapable of defending himself,
and whose opinions may be exposed to the persevering Chapter 1: Why Jews do not believe that
attacks of his assailant. I refer my co-religionist so Jesus was Messiah
situated, to an attentive perusal of the "FAITH
STRENGTHENED," wherein he will find an ample supply I was once asked by a Christian scholar, "Why do you
of arguments and proofs in favor and support of our Jews refuse to believe that Jesus Christ was the Messiah,
venerable creed. In former years, when I investigated the evidence concerning him having been given by the true
works of several Christian divines, and had frequent prophets, in whose words you also believe?"
disputations with other literary Christians, I made a point
to reason in a mild and dispassionate manner. Indeed, I And this is the answer which I gave him: How is it
placed my reliance on the soundness of my position, by possible for us to believe that he was the Messiah, as we
preserving a constant evenness of temper. Thus I rendered do not see any actual proof of his Messiahship throughout
the discussions advantageous to myself and more the prophetic writings. As for the passages which the
acceptable to my opponents. Seeing that our Holy authors of the Gospel adduce from the words of the
Scriptures contain immutable truths, revealed to us for the prophets, to demonstrate that Jesus the Nazarene was the
benefit of the whole human race, I have presented in this Messiah, they advance nothing relating to him, as will be
work such biblical passages as serve to illustrate the shown in the second part of this work, in which we shall,
genuineness of Judaism, and also such as require in regular succession, point out the fallacies set forth in the
elucidation, in order that the reader may fully perceive that, Gospel. On the other hand, we shall see many
whatever seems obscure or tending to support Christianity, incontrovertible proofs in support of our conviction that
is, indeed, merely so in form, and relates wholly and
Jesus was by no means the Messiah. A few of these be served by the son of man, but to serve others.
arguments may be here introduced, Concerning the true Messiah, however, Scripture says,
Psalm 72:11, "Yea, all kings shall prostrate themselves
He was not the Messiah is evident:— before him; all nations shall serve him." And Zechariah
9:10, "His dominion shall be from sea even to sea, and
1st, from his pedigree; from the river even to the end of the earth." Thus states
also Daniel, 7:27, "And all rulers shall serve him and obey
2ndly, from his acts; him."
3rdly, from the period in which he lived; and 3rdly. As to the period of his existence, it is evident that he
did not come at the time foretold by the prophets; for they
4thly, from the fact that, during his existence, the promises predicted the advent of the Messiah to happen at the latter
were not fulfilled which are to be realized on the advent of days, see Isaiah 2:2, "And it shall come to pass in the latter
the expected Messiah, whereas the fulfillment of the days, that the mountain of the Lord's house shall be
conditions alone can warrant a belief in the identity of the established on the top of the mountains," etc. Further we
Messiah. read there, verse 4, concerning the king Messiah, "And he
shall judge among the nations and arbitrate among many
1st. As to the pedigree of Jesus, he was not a descendant of people, and they shall beat their swords into ploughshares,
David, being merely affiliated to him through Joseph, as is and their spears into pruninghooks," etc. Thus is also
testified in the Gospel. For in Matthew, chapter 1, it is recorded in Scripture concerning the wars of Gog and
written, that Jesus was born of Mary during her virginity, Magog, which are to take place in the time of the king
and that Joseph knew her not until she had given birth to Messiah. Vide Ezekiel 38:8, "After many days thou shalt
Jesus. According to this statement, the pedigree of Joseph be visited; in the latter years thou shalt come into the land
can be of no avail to Jesus, and at the same time it is quite that is brought back from the sword," as will be explained
evident that the ancestry of Mary was unknown to the in the proper place. The same is evident from Hosea, 3:5,
authors of the Gospel. But even the relationship of Joseph "Afterward shall the children of Israel return, and seek the
to David is wanting in proof, there being a discrepancy Lord their God, and David their king, and shall revere the
between Matthew and Luke in their account of his Lord and His goodness in the latter days." So we read also
pedigree, which appears clearly, when we compare the in Daniel 2:28, "And (God) maketh known to the king
Gospel of Matthew, chapter 1, with that of Luke, at the end Nebuchadnezzar what shall be in the latter days." Which
of chapter 3. Here we see conflicting testimonies; and passage refers to the subsequent prophecy, ibid verse 44,
where that is the case no belief can be attached to either "And in the days of these kings shall the God of heaven set
statement. The prophets, on the contrary, predicted to us up a kingdom which shall never be destroyed; and the
that the expected Messiah should be no other than a sovereignty shall not be left to other people," etc. Hence
descendant of David. we see clearly that the prophets predicted that the coming
of the true Messiah would happen at the " latter days," and
2ndly. As to the works of Jesus, we find that He says of not before.
himself, Matthew 10:34, "Think not that I am come to
make peace on earth; I came not to send peace but the 4thly. We have to consider the promises contained in the
sword, and to set a man at variance against his father, and words of the prophets, which were not fulfilled in the time
the daughter against her mother, and the daughter-in-law of Jesus, but are to be realized in future at the time of the
against her mother-in-law." On the other hand, we find true Messiah, who is still expected. They may be classed
Holy Writ attributing to the true and expected Messiah under the following heads:-
actions contrary to those of Jesus. We see here that Jesus
says of himself, he is not come to make peace on earth, (a.) At the time of the king Messiah there is to be only one
whereas Scripture says of the true and expected Messiah, kingdom and one king, namely, the true king Messiah. But
in Zechariah 9:10, ''And he shall speak peace unto the the other empires and their rulers shall cease at that period,
heathen," etc. Jesus says he came in order "to send the as we read in Daniel 2:44, "And in the days of these kings
sword on earth," but Scripture says, Isaiah 2:4, "And they shall the God of heaven set up a kingdom which shall
shall beat their swords into ploughshares, and their spears never be destroyed; and the kingdom shall not be left to
into pruninghooks; nation shall not lift up sword against other people, but it shall break in pieces and consume all
nation, neither shall they learn war any more." Jesus says these kingdoms, and it shall stand forever." Whereas, we
he came "to put father and son at variance," etc, but now actually see that many empires, different in their laws
Malachi says (at the end of his book) that "before the and habits, are still in existence; and that in each empire a
coming of the true Messiah the prophet Elijah shall appear, different king is ruling; consequently the Messiah is not
and turn the heart of the fathers to their children, and the yet come.
heart of the children to their fathers." Jesus says,
concerning himself, Matthew 20:28, that he is not come to
(b.) At the time of the king Messiah, there is to be in the And I will give unto you a new heart, and a new spirit will
world but one creed and one religion, and that is the I put within you, and I will take away the stony heart out
religion of Israel, as is proved by Isaiah (52:1), "Awake, of your flesh, and I will give you a heart of flesh. And I
awake, put on thy strength, O Zion; put on thy beautiful will put my spirit within you, and cause you to walk in my
garments, O Jerusalem, the holy city: for henceforth there statutes, and ye shall keep my judgments and do them."
shall no more come into thee the uncircumcised and the Moreover, see Ezekiel 37:23, "Neither shall they defile
unclean." And further (chapter 66:17), "Who sanctify themselves any more with the idols nor with their
themselves and purify themselves [we prefer the literal abominations, nor with their transgressions, and I will save
translation of this obscure passage to the unwarranted and them out of all their dwelling-places wherein they have
still more obscure translation of the Authorised Version] in sinned, and I will cleanse them, and they shall be my
the gardens, behind one in the midst of them who eat the people, and I will be their God, and David my servant shall
flesh of the swine, and the abomination, and the mouse, be king over them, and they shall have one shepherd, and
shall be consumed together saith the Lord." "And (verse they shall walk in my judgments and observe my statutes
23) it shall come to pass, that from one new moon to and do them."
another, and from one sabbath to another, shall all flesh
come and worship before me, saith the Lord." Moreover, it (e.) At the time of the king Messiah and after the war with
is written in Zechariah (14:16), "And it shall come to pass, Gog and Magog there will be peace and tranquility
that every one that is left of all the nations which came throughout the world, and men will no longer require any
against Jerusalem shall even go up from year to year to weapons of war. So it is written in Isaiah 2:4, "And they
worship the King, the Lord of hosts, and to keep the feast shall beat their swords into ploughshares, and their spears
of tabernacles." In the same book (chapter 8:23) we read, into pruning-hooks; nation shall not lift up sword against
"Thus saith the Lord of hosts, In those days it shall come nation, neither shall they learn war any more." See also
to pass, that ten men of nations of diverse languages shall Ezekiel 39:9, "And they that dwell in the cities of Israel
take hold, even shall take hold of the skirt of a Jew shall go forth and shall set on fire and burn the weapons,
[Authorised Version renders it "of him that is a Jew"], both the shields and the bucklers, the bows and the arrows,
saying, We will go with you; for we have heard that God is and the handstaves and the spears, and they shall burn
with you." There are many other passages in that book to them with fire seven years (ibid verse 10) so that they shall
the same effect. take no wood out of the field, neither cut down any out of
the forests, for with the weapons shall they kindle the fire."
(c.) At the time of the Messiah, the idolatrous images and With these words agrees the prophecy of Hosea 2:20,
their memorial, as also the false prophets and the spirit of according to the division of chapters in the Hebrew Bibles,
profanity are to vanish from the earth, as may be seen in (in the English version it is chapter 2 verse 18) "And I will
Zechariah 13:2, "And it shall come to pass in that day, break the bow and the sword and the battle out of the earth,
saith the Lord of hosts, that I will cut off the names of the and I will make them to lie down safely." So says also
idols from the earth, and they shall no more be Zechariah 9:10, "And the battlebow shall be cut off, and he
remembered, also I will cause the prophets and the unclean shall speak peace unto the heathen," etc.
spirit [literally 'the spirit of uncleanliness'] to pass away
from the earth." So also it is written in Isaiah 2:18, "And (f.) At the time of the king Messiah there will be peace in
the idols he shall utterly abolish." So it is also said in the Holy Land between the ferocious and domestic animals,
Zephaniah 2:11, "The Lord will be terrible unto them, for so that they will not injure each other, and much less injure
he will cause all the gods of the earth to waste away, and a human being, as is evident from the following prophecies
men shall worship Him, every one from his place, even all of Isaiah 11:6, "The wolf also shall dwell with the lamb,
the isles of the heathen." and the leopard shall lie down with the kid, and the calf
and the young lion, and the fatling together, and a little
(d.) At the time of the Messiah, there will be no sins and child shall lead them." (Verse 7) "And the cow and the
iniquities in the world, particularly not among the bear shall feed together; their young ones shall lie down
Israelitish nation. Thus we find in the law (Deuteronomy together, and the lion shall eat straw like the ox." (Verse 8)
30:6), "And the Lord thy God will circumcise thine heart "And the sucking child shall play on the hole of the asp,
and the heart of thy seed to love the Lord thy God with all and the weaned child shall put his hand on the cockatrice’s
thine heart and with all thy soul, that thou mayest live." den." (Verse 9) "They shall not hurt nor destroy in all my
Again, in Zephaniah 3:13, "The remnant of Israel shall not holy mountain, for the earth shall be full of the knowledge
do iniquity, nor speak lies, neither shall a deceitful tongue of the Lord," etc. and (ibid 65:25) "And the wolf and the
be found in their mouth." Again, in Jeremiah 3:17, "At that lamb shall feed together, and the lion shall eat straw like
time they shall call Jerusalem the throne of the Lord, and the bullock, and dust shall be the serpent’s meat. They
all the nations shall be gathered unto it, to the name of the shall not hurt nor destroy in all my holy mountain, saith
Lord, to Jerusalem, neither shall they walk any more after the Lord." (See also Ezekiel 34:25) "And I will make with
the imagination of their evil heart." Again, in Ezekiel them a covenant of peace, and will cause the evil beasts to
36:25, "And I will sprinkle clean water upon you: from all cease out of the land, and they shall dwell safely in the
your impurity, and from all your idols, will I cleanse you. wilderness, and sleep in the woods." (Verse 28) "And they
shall no more be a prey to the heathen, neither shall the blood that I had not avenged, for the Lord dwelleth in
beast of the land devour them," etc. (See also Hosea 2:20, Zion." (Zechariah 2:14; in the English Version, 2:10) "Sing
or in the English version, 18) "And in that day will I make and rejoice, O daughter of Zion, for, lo! I come and dwell
a covenant for them with the beasts of the field, and with in the midst of thee, saith the Lord." (Isaiah 11:9) "For the
the fowls of heaven, and with the creeping things of the earth shall be full of the knowledge of the Lord as the
ground," etc. waters cover the sea." (Jeremiah 31:34) "And they shall
teach no more every man his neighbour, and every man his
(g.) At the time of the Messiah there will be no troubles, brother, saying, Know the Lord: for they shall know me,
cares, and anxieties, among the restored Israelites, who from the lowest of them to the highest, saith the Lord: for I
will then be blessed with a prolonged and more happy life, will forgive their iniquity, and remember their sin no
as is foretold in the following passages of Isaiah (65:16). more."
"He who blesseth himself in the earth shall bless himself in
the God of truth, and he that sweareth in the earth shall The above indications pointed out by the prophets as
swear by the God of truth, because the former troubles are indispensable attributes of the true Messiah, have not been
forgotten, and because they are hid from mine eyes. (Verse fulfilled in Jesus the Nazarene. Nor have we hitherto seen
19) "And I will rejoice in Jerusalem, and joy in my people, realized the prophetic assurances already named, or others
and the voice of weeping shall no more be heard in her, that we have omitted, to avoid prolixity. And we therefore
nor the voice of crying." (Verse 20) "There shall be no arrive at the just conclusion, that the true and expected
more thence an infant of days, nor an old man that hath not Messiah has not yet come. In him alone all the predicted
filled his days, for the child shall die a hundred years old, attributes undoubtedly will be manifested, and through him
but the sinner being a hundred years old shall be alone and in no other way, the scriptural promises will be
accursed." (Verse 21) "And they shall build houses and accomplished.
inhabit them, and they shall plant vineyards and eat the
fruit of them." (Verse 22) "They shall not build and
another inhabit, they shall not plant and another eat, for as
Chapter 2: God’s alleged rejection of Israel
the days of a tree shall be the days of my people, and mine and the Jews
elect shall long enjoy the work of their hands."
An argument has been adduced by Christians, to the effect,
(h.) At the time of the Messiah the Shechinah (effulgency that the Almighty has rejected the Israelitish nation,
of divine presence) shall return to Israel as in former days, because they would not listen to the teachings of the
and the people of Israel increase in prophecy, wisdom, and Messiah, his messenger, and because they executed
knowledge, as may be seen by the following quotations judgment on him. The Lord has, therefore, say they,
from the prophets. (Ezekiel 37:26) "Moreover I will make chosen the Christian nation, and he permitted Christ to
a covenant of peace with them; it shall be an everlasting suffer martyrdom for their sake and for the salvation of
covenant with them: and I will establish and multiply them, their souls, because they had acknowledged him and put
and set my sanctuary in the midst of them for evermore." faith in him.
(Verse 27) "My residence also shall be among them. Yea, I
will be their God, and they shall be my people." (Verse 28) Refutation:—This argument is unfounded; for the
"And the heathen shall know that I the Lord do sanctify Christians themselves confess, that before the coming of
Israel when my sanctuary shall be in the midst of them for Jesus, they (as Gentiles) denied the Almighty, and were
evermore." (Ibid 39:29) "Neither will I hide my face any idolaters. Even after the coming of Jesus, he was not
more from them, for I have poured out my Spirit upon the received as a God, nor believed to be such until some
house of Israel, saith the Lord God." (Ibid 43:7) "And he hundred years subsequent to his existence. Yea, they (the
said unto me, Son of man, the place of my throne, and the Gentiles) themselves carried on exterminating persecution
place of the soles of my feet where I will dwell in the against him, his disciples, apostles, and followers. Nero,
midst of the children of Israel for ever," etc. (Ibid 48:35) the emperor of Rome, for instance, caused Peter and Paul
"And the name of the city from that day shall be, ‘The to die an unnatural death, on account of their endeavors to
Lord is there’" (Joel 2:27) "And ye shall know that I am in persuade and urge the people to believe in Jesus. Decius,
the midst of Israel, and that I am the Lord your God, and the Roman emperor, caused, in a like spirit, Laurentius to
there is none else; and my people shall never be ashamed." be roasted alive in the year 254 of the vulgar era, because
(Ibid 3:1), in the English Version 2:28) "And it shall come he persuaded people to embrace Christianity. So acted all
to pass afterwards, that I will pour out my spirit upon all the emperors that followed him; they persecuted the
flesh, and your sons and your daughters shall prophesy, Christians, and killed the popes, and those who followed
your old men shall dream dreams, your young men shall the religion of Jesus, as may be gathered from their
see visions." (Ibid 3:17) "So ye shall know that I am the ecclesiastical histories. The first Byzantine emperor who
Lord your God dwelling in Zion my holy mountain: then adopted the Christian faith, was Constantine, who
shall Jerusalem be holy, and there shall no strangers pass established laws for his co-religionists 300 years after the
through it any more." (Ibid 3:21) "For I will avenge their death of Jesus. In his days lived Arius who composed a
controversial work against the Christian dogmas, but
Constantine lent no ear to his opinions. After the death of I relied to him: "It is known, and evident from the words of
this monarch, Constantine the Second attached himself to the prophets, that in consequence of our manifold
the sect of Arius, and slighted the established doctrines; iniquities, our kingdom was destroyed in the time of
and his succeeding relative Julian, likewise adhered to the Nebuchadnezzar, when this king led Zedekiah, king of
Arian views, and rejected the general principles of the Judah, captive to Babylon.
Christian Faith. His example was imitated by several of his
successors. There are, even in our times, people who "This event took place more than four hundred years
acknowledge the authority of Arius, and who constitute the before the existence of Jesus. The Jews were then
sect called by his name. This (the original repudiation of successively subjects of the Babylonians, Medes, and
Christianity by the Gentiles) is also to be noticed among Greeks. Long before the birth of Jesus we had been kept in
the [ancient] inhabitants of Prussia; when bishop Adelbert servitude by the Romans. You may see that proved in your
of Prague came to them to instruct them in his religion in Gospel of Luke, 3:1, 'In the fifteenth year of Tiberius
the year 990, of the Christian era, they cut him in pieces. Caesar, Pontius Pilate being governor of Judea,' etc. See
The Prussians and Poles were not converted to the also John 19:15, 'Pilate saith unto them, Shall I crucify
Christian religion before the eleventh century, and the your king? The chief priests answered, We have no king
Scandinavians not until after the 1400th year of the vulgar but Caesar.' Now, as to your ascribing to Jesus the
era, as is stated in the Ecclesiastical histories. The majority government of Israel, we are at a loss to know who made
of the followers of Christianity continue even at the him king, and where he ruled over Israel. You, members of
present day to adore in their places of worship images of the Greek Church, were the parties who first
gold and silver, wood, and stone, and many of them show acknowledged Christianity in the kingdom of your
divine reverence to the wafer, or sacramental bread by Messiah, and you still continue in your faith in Him; and,
prostrating themselves before it. These practices they keep nevertheless, your government has been destroyed, and
up in contradiction to the teachings of Jesus: who you have no longer a king of your own people: for a
rigorously impressed upon his disciples and apostles to Mohammedan ruler, the Turkish sultan, who is now in
abstain from them, as well as from the eating of the possession of the Holy Land, extends his sway over
sacrifices offered up to idols. We also find in the Gospel, Greece."
they are forbidden to eat blood, or the flesh of strangled
animals; which interdictions are disregarded even by the There are many other Christian states which formerly
most scrupulous Christians. They likewise desecrate the elected their own kings, and now are subjected to the
true Sabbath day, the stringent commandment of which, Ottoman power. On the other hand, you see the
was kept by Jesus, and subsequently by his disciples and Mahommedans not only disbelieving the doctrines of Jesus,
his followers, during the period of 500 years. From that but even mercilessly persecuting the followers of his faith,
period, the ancient law was superseded by the Pope and notwithstanding this, the empire of the Turks enjoys
enjoining to celebrate the first day of the week, Sunday, as undisturbed prosperity.
the sacred day. Hence arises the question: How can they
boast to be the preferred nation, selected in reward of their
homage to Jesus; or how can they assume the name of
Chapter 4: Rabbi Gamaliel’s “prophecy”
Christians, since there exists among them, no longer any regarding the church
observer of the Mosaical precepts, which Jesus himself
declared inviolable? Besides, they deviate from his statutes An eminent disciple of Martin Luther one day, thus argued
by adding to, and diminishing from the dictates of the with me: "You know that in our gospel, Acts 5:34, it is
Gospel, while he pronounced severe maledictions against mentioned that Rabbi Gamaliel, a learned and
those who should venture to add or to diminish from his distinguished man, addressed the by-standing Jews in the
words, as may be learned from the passages above referred following terms: (Verse 38) ‘Refrain from these men, and
to, and will be set forth more fully in chapter 49 of this let them alone, for if this counsel, or this work be of men,
work. it will come to nought; (verse 39) but if it be of God ye
cannot overthrow it, but it will continue firm, and ye must
Chapter 3: Israel’s rejection of Jesus left rebel against the intentions and the counsel of God.’ To
this he brings forward an example in Theudas and Judas of
them without a king Galilee, who came forward as Messiahs of their own
accord, without approbation and decree of the Almighty,
A member of the Greek Church, once addressed me in the and were in a short time utterly destroyed, with all their
following words:—"Do you know wherefore you have no followers.
longer a king of your own people? It is because you have
rejected the faith of Jesus Christ and His kingdom, for He "You see then with your own eyes (said the Lutheran) that
was the king of Israel. On this account the empire of Israel this faith, that is to say, the faith of Jesus and his apostles,
has been destroyed." has not been destroyed these 1500 years and more;
consequently the before-mentioned trial (of the veracity of land, and they shall no more be remembered" etc. Then
the Christian faith proposed by the Jewish doctor) is a will be fulfilled the passage contained in the same prophet,
convincing and perfect proof, that the words and acts of 34:9. "And the Lord shall be King over all the earth, in that
the founders of Christianity met with the full approbation day the Lord shall be One and His name One."
of God."
Upon this, I gave him the following reply:—The words

Chapter 5: Gentiles rule over Jews because
reported in the gospel as having been used by Rabbi of the Jews’ sins
Gamaliel are not accredited among us; but were it even
acknowledged that Rabbi Gamaliel did thus express The same personage argued with me another time, and said,
himself, we know that he did not speak in a prophetic spirit, "You ought to know that, as long as you fulfilled the
for he was no prophet, but that he expressed merely his behests of God and his commandments, you were
views from what he had experienced in his own time of prosperous in this world; for the kings of Israel were great
Theudas and Judas of Galilee. Hence it is possible he and mighty, so that our forefathers, and many other Gentile
might have uttered his views, as Scripture says (Psalm nations, were held under subjection by you; but now, since
19:12), "Who can be aware of errors," etc. On the other you have sinned against God, the case is reversed; for the
hand, you may perceive incontrovertible testimony of the rule has departed from you and passed over to us, so has
contrary from the idolatrous service which preceded Jesus, our subjection departed from us and passed over to you.
and which was renewed after his time, and did not cease For, at present, you have no king or prince among you, and
for so many centuries. You well know that the worship of you are held under subjection by all nations. At the same
idols was introduced previously to the existence of our time, our prosperity is a great proof of the goodness of our
ancestor Abraham; for Terah the father of Abraham was an faith, as your former prosperity was a proof of the
idolater, as is recorded in scripture, Joshua 24:2, goodness of your faith, hence this your degraded state
concerning the father of Abraham and Nahor, "and they must be considered a convincing illustration of your evil
served other Gods." doings in rejecting our creed." To this I replied:—
Since that period to the present time, 3000 years and more "Your argument is fallacious in all its bearings, for in this
have elapsed; and the worship of images still continues. world there are many wicked men, whose lot is as
For we see your Evangelists, who follow in the steps of prosperous as if they were truly righteous men, while we
Martin Luther, accuse those who walk in the faith of the frequently see the pious laboring under severe afflictions;
pope of Rome of rendering homage to images in their an instance of this we find in the success of
houses of worship; yet it is manifest, that image-worship Nebuchadnezzar the wicked, and Alexander the Great,
proceeds not from the will of God. who extended their rule over a great part of the world, and
especially over the land of the Israelites, nor had there ever
Thus has also the infidel Mohammed instituted the been seen kings more prosperous in their government than
spurious religion of the Islams. A religion the falsity of they were. Yet they, with all their success, cannot be
which you yourself acknowledge, and nevertheless this brought forward as an argument in favor of the superiority
delusion lasted for above 1000 years, and is to this day not of the faith of the Gentiles over that of the subjugated
put down. Israelites, it being a well-known fact that they (the great
kings) were worshippers of idols and the planets. Now in
Would you say then that these two creeds, viz., Popery and our day even you, Christians, agree that Islamism is
Mohammedanism because they are not yet abolished, were nothing but a false system introduced by their pretended
established by the approbation or command of God? I have prophet Mohammed; nevertheless, they are prosperous in
not the slightest idea, that a reasonable being can entertain this world, and their religion and power spread over a large
such a supposition: but the fact is, that the Almighty says portion of Asia and Africa: consequently, how can you say
"leave the foolish-minded to themselves, for in futurity that their prosperity is a proof of the goodness of their
they will have to render account of their actions" (vide creed, seeing also that Scripture shows the reverse. Thus
treatise Abodah Zarah, on occasion of a question asked of Proverbs says, 3:12, "For the Lord chastiseth him whom
Rabbi Gamaliel). Moreover it is known, from the words of He loveth," etc. The argument, therefore, which you
the prophets, that idolatry will continue till the time of the derived from your prosperity in favor of your religion, is
Messiah, whose advent we expect; for concerning that groundless, and must appear so to every man of good sense.
period see Isaiah 2:18, "And the idols he shall utterly
abolish." Again Zephaniah 2:11, "The Lord will be terrible
unto them, for he will bring low all the gods of the earth," Chapter 6: No prophecy for current exile
"and men shall worship Him every one from his place, proves Jesus is Messiah
even all the isles of the heathen." Again Zechariah 13:2,
"And it shall come to pass in that day, saith the Lord of A Christian scholar argued once with me, saying, "We
hosts, that I will cut off the name of the idols out of the have examined the words of the prophets, and have not
found that even a single allusion was made or a prophecy until the reign of the kingdom of Persia." Thus we find
revealed, concerning the captivity in which you at present also in Ezra (2:1), "Now these are the children of the
are—namely, the captivity into which you were brought by province that went up out of the captivity of those who had
the Romans. All the prophets speak only about the been carried away, whom Nebuchadnezzar, the king of
captivity and the conquest of Babylon by the Medes and Babylon, had carried away to Babylon, and came again
Persians, yet not a word is contained in Holy Writ unto Jerusalem and Judah, every one into his city." See
concerning your present captivity nor your deliverance also in the same prophet (Ezra 1:11), "All the vessels of
from it, nor of the downfall of the Roman dominion. How gold and of silver were 5400; all these did Sheshbazzar
can it then be known, that the appointed Messiah has not bring with them of the captivity that were brought up from
arrived, or that he is to arrive at some future period—since Babylon into Jerusalem." You see here, from the testimony
all the promises recorded in the works of the prophets were of Scripture, that the Israelites were only exiled to Babel,
fulfilled at the time of the second temple—and it is this to and returned only from thence. When we therefore read in
which Matthew alludes, (11:13), ‘For all the prophets and Deuteronomy (3:3), "That then the Lord thy God will turn
the law prophesied until John [the Baptist].’" thy captivity, etc., and gather thee from all the nations
whither the Lord thy God has scattered thee," we cannot
Upon this I made the following reply: possibly ascribe it to the captivity of Babel, but only to that
of Rome.
It is not to be wondered at, that you do not find any
statement in the writings of the prophets, concerning the When, further, the prophet Ezekiel says (22:15), "And I
present captivity and the redemption therefrom, etc., for it will scatter thee among the heathen and disperse thee in
is written Psalm 147:19-20, "He declareth His word unto the countries and cause thy impurity to cease," we cannot
Jacob, His statues and His judgments unto Israel. He has possibly refer it to any other than this last captivity, viz.,
not dealt so with any nation, nor has He made known His the Roman captivity. For in the captivity of Babylon their
judgments unto them." impurity was not removed from them. When they had left
Babylon and arrived in the Holy Land, there were still
But I will show, first, distinct prophecies concerning our among them men who had taken heathen wives, who
dispersion and our scattered state in this exile—a profaned the Sabbath and committed many more iniquities;
dispersion which is wonderful—a scattered state, which is hence they became again subject to captivity for their
unprecedented, for where have we seen any other nation many sins. To this must be referred the remark of the
spread throughout all parts of the earth? prophet, that by reason of the length of this sad captivity,
our sins and our impurities will be removed from us, so
Secondly. I will bring forward prophecies fixing our that we shall not be exiled again. See Lamentations 4:22,
continuance in this captivity for a protracted period "The punishment of thy iniquity is accomplished, O
extending to the latter days; and also promises of the daughter of Zion; he will no more carry thee away into
prophets regarding our redemption from this captivity; and captivity, etc." See also Amos 1:6, "Thus saith the Lord,
likewise many predictions from the sacred writers For three transgressions of Gaza, and for four, I will not
respecting the overthrow of the Roman and other powers turn away the punishment thereof, because they carried
who must be deemed unworthy to be allied with the nation away captive the whole captivity, to deliver them up to
of Israel at the time of its restoration. There are several Edom;" and in the same chapter (verse 1:9), "Thus saith
other prophecies yet unaccomplished, which will come to the Lord, For three transgressions of Tyre, and for four, I
pass at the appointed season. will not turn away the punishment thereof, because they
delivered up the whole captivity to Edom, and remembered
Now referring to the prophecy concerning the captivity: not the brotherly covenant."
viz., the captivity effected by the Romans, we read in the
law (Deuteronomy 28:64), "And the Lord shall scatter thee These prophecies referred to the future: viz., to the
among all people, from the one end of the earth even unto destruction of the second temple, for those who had
the other;" for, in the Roman captivity, the Jews belonging escaped from the captivity of Titus and fled to the
to the second temple were dispersed and scattered in countries of the Philistines and to Tyre, both adjacent to
diverse countries then possessed by the Romans. They the Holy Land, were seized and delivered up to the hand of
brought with them people of various nations to besiege Edom; that is Titus and his army; for the Nazarene Nations,
Jerusalem for they could not make an easy conquest on and the Romans at their head, are alluded to in Scripture
account of the great valor of the Jews. Such was not the under the title of Edom, or daughter of Edom, in like
case at the destruction of the first temple, the Jews being manner as those nations which were converted to the creed
then too few and weak, so that the unaided Babylonians of Islam, are called by the Hebrews, Ishmaelites, on
were sufficient to reduce them and to lead them into account of their supposed ancestor Ismael.
captivity; they were, therefore, only banished to Babel, as
we read at the end of the Second Chronicles (36:20), "And Now, what the prophet says (Amos 1:9) concerning the
them that had escaped from the sword carried he away to whole captivity, means, that there remained no fugitive or
Babylon, where they were servants to him and his sons, runaway who was not subject to the yoke of the Romans,
while there had remained many remnants during the gather thee and from thence will He fetch them." (Verse 5)
Babylonian captivity who did not yield to the supremacy "And the Lord thy God will bring thee into the land which
of the Chaldeans; and therefore, went to Egypt, as thy fathers possessed, and thou shalt possess it, and He
Scripture testifies (see Jeremiah 43:7), "So they came into will do thee good and multiply thee above thy fathers
the land of Egypt, for they obeyed not the voice of the (verse 6). And the Lord thy God will circumcise thy heart,
Lord." As to the expression of Amos (1:9), "And they and the heart of thy seed, to love the Lord thy God with all
remembered not the brotherly covenant," it alludes to the thine heart and with all thy soul, that thou mayst live." We
covenant that existed between Hiram, king of Tyre, and see that these passages were not fulfilled on the return of
King Solomon; for Scripture says, "That they made a Judah and Benjamin from Babylon; for the number of
covenant together and addressed each other as brothers those who returned amounted to only 42,360, as recorded
(see 1 Kings 9:13). in Ezra 2. The majority remained in Babylon because they
were unwilling to go back to Jerusalem. How then can it
We shall now proceed to consult scripture respecting our be maintained that the promise has been fulfilled, which
continuance in this protracted captivity; and we shall declares "if any of them be driven out to the uttermost, part
perceive that after having surmounted many days of of heaven, from thence the Lord thy God will gather thee,
trouble and affliction, the Lord will have mercy again on and from thence will He fetch thee."
us in the latter days; and we shall be convinced that,
though our deliverance is so long deferred, the Lord will If even at the time of the second temple, during an abode
not forget His covenant and His oath which He swore unto in the Holy Land, the Lord has not done us more good, nor
our fathers. See Deuteronomy 4:30-31, "When thou art in multiplied us more than our fathers—how can it be
tribulation, and all these things are come upon thee, even asserted that the promises have been fulfilled? Viz. "And
in the latter days, thou shalt turn to the Lord thy God, and He will do thee good and multiply thee above thy fathers."
be obedient unto His voice. For the Lord thy God is a For during all the days of the second temple we were in
merciful God, and He will not forsake thee, neither destroy distress and trouble. See Daniel 9:25 "And after three score
thee, nor forget the covenant of they fathers which He and two weeks the streets shall be built again and the wall
sware unto them." Hosea 3:4, "For the children of Israel even in troublesome times." See also the prophecy of
shall abide many days without a king, and without a prince, Isaiah 43:5, "Fear not, for I am with thee; I will bring thy
and without a sacrifice, and without an image, and without seed from the East, and gather thee from the West." (Verse
Ephod, and without Teraphim—afterwards shall the 6) "I will say to the North give up, and to the South keep
children of Israel return and seek the Lord, their God, and not back. Bring my sons from far and my daughters from
David their king, and shall reverence the Lord in the latter the end of the earth." Again (11:12), "And he shall set up
days." This prophecy evidently refers to our present exile; an ensign for the nations, and shall assemble the outcasts
for we have no king, and no prince in Israel, but are under of Israel, and gather together the dispersed of Judah from
the dominion of Gentiles and their monarchs. We cannot the four corners of the earth." See also the prophecy of
offer sacrifices to God, or seek information by means of Ezekiel 39:28, "But I shall gather them into their own land,
the Urim and Thummim, neither is there a false oracle of and leave none of them any more there" (namely in the
the Teraphim, which, according to the representation of land of the enemy).
idolaters, revealed coming events—besides all Israelites
are now in captivity, and what the prophet says, Assurances of this description, were not realized at the exit
"Afterwards Israel shall return," refers to the latter days, of the Israelites from Babylon to Jerusalem, for they not
close to the time of salvation when the children of Israel having been dispersed, after the captivity of Babylon, in
shall come back penitently and seek the Lord their God, the four quarters of the globe, how can the promise have
and David their king, for then they will regret their been fulfilled that says, "And He shall assemble the
ejaculation (1 Kings 12:16), "What portion have we in outcasts of Israel, and gather together the dispersed of
David? Neither have we an inheritance in the son of Judah from the four corners of the earth?"
Jesse;" for he who denies the kingdom of David is as sinful
as if he had rebelled against the Lord himself, who has There having remained many in the captivity of Babylon,
given an everlasting dominion unto David and his seed. At as we have mentioned above, how was the prophecy
the time of salvation shall be fulfilled the saying of brought to pass which states "And I will leave none of
Jeremiah 30:9, "They shall serve the Lord their God, and them there any more?" We have further to show that
David their king, whom I will raise up unto them." We during the time of the construction of the second temple,
find besides an allusion to the redemption from the the prediction was not fulfilled which is contained in Isaiah
captivity by the Romans in the law, as well as in many 60:10, "And the son of the strangers shall build up the
passages of the Prophets (see Deuteronomy 30:3 "Then the walls; and kings shall minister unto thee." For at that time
Lord thy God will turn thy captivity and have compassion the heathens derided the Jews, saying (Nehemiah 4:2)
on thee, and will return and gather thee from all the "What are these feeble Jews doing?" etc. And they
nations;" and (verse 4) "If any of them be driven out to the prevented and interrupted them in building up the walls;
uttermost of heaven, from thence will I the Lord thy God moreover the passage, "And kings shall serve thee" was
not fulfilled at that period; for we read in Ezra 9:9 "We are Exultation and rejoicing shall reach them, and sorrow and
bondsmen; yet our God has not forsaken us in our bondage, affliction shall flee from them far away." The comfort
but hath extended mercy unto us in the sight of the kings promised in the Lamentation of Jeremiah will then be
of Persia." This is also written in Nehemiah 9:36, "Behold realized, for in 4:22, it is said: "The punishment of thine
we are servants this day, and for the land that Thou gavest iniquity, O daughter of Zion, has been fulfilled; he will no
unto our Fathers to eat the fruit thereof, and the good more lead thee into captivity. He has visited thine iniquity,
thereof, behold we are servants in it." (Verse 37) "And it O daughter of Edom, he hath laid bare thy sins." Love will
yieldeth much increase unto the kings who thou hast set then be shown by the Gentiles to the Jews, and according
over us, because of our sins: also they have dominion over to Isaiah 66:20, "They will bring your brethren from
our bodies and over our cattle at their pleasure, and we are among all the Gentiles as a gift unto the Lord . . . . to
in the greatest distress." Further, we find in Isaiah 60:11, Jerusalem, my holy mountain." An objection has been
"Therefore thy gates shall be open continually, they shall raised against a complete restoration of the Jews, grounded
not be shut day or night." This prediction did not come to on some partial texts of Scripture; but let us refer those
pass during the second temple. For we observe in who make the allegation, to the following scriptural
Nehemiah 7:3, "And I said unto them, let not the gates of passages which afford a complete refutation of such a
Jerusalem be opened until the sun be hot," etc. Hence you supposition: For Joel says (4:19, or 3:19 in the English
may conclude, that not only these promises, as well as the bible), "Egypt shall be a desolation, and Edom a howling
above-mentioned assurances, were not fulfilled during the wilderness, on account of the violence done to the children
time of the second temple, but that just the contrary took of Judah, and on account of the innocent blood which they
place in respect to them as we have already related. We shed in their land. But Judah shall dwell for ever, and
must therefore arrive at the conviction, that these Jerusalem from generation to generation."
prophecies and promises, and many others not mentioned
here, referred to our redemption from the captivity in We should not take these words in the narrow limits in
which we now are. which they may present themselves to readers, who fix
upon a single scriptural passage without comparing it with
We shall now proceed to consider the predicted downfall the more extensive detailed passages of a similar character.
of the Gentile nations, which is to take place in the days of In fact, we have already stated, that by Edom we
the expected Messiah. Concerning that period, we read in understand Rome; and we must, with justice to truth,
Numbers 24:17, "I see it, though it will not happen now; I submit that Egypt means the heavy yoke of the
behold it, though not nigh, there shall come a star out of Mahommedan power.
Jacob, and a scepter shall rise out of Israel, it breaketh
down the corners of Moab and crusheth all the children of The Ishmaelites (or Mahommedans) have traced their
Seth." The king Messiah, whose grandeur and luster make origin back to Hagar, "the Mitzrith," or Egyptian
him comparable with the stars of heaven, will, according to bondwoman, and were, therefore, called by the prophet,
this prophecy, subject to his power all the children of Seth Mitzrayim (Egyptians).
and He will perform such heroic deeds as were never
accomplished before Him. It appears also perfectly accountable that the prophet
speaks of the children of Judah rather than of the whole
To the exploits of this king, are referable the conquests house of Israel. For, on the overthrow of the Ten Tribes,
predicted in the above chapter of Numbers (24:18-19), the name of the prevailing and distinguished tribe of Judah
"And Edom shall become an inheritance, and Seir shall be was adopted to designate the whole nation of Israel. Hence
a possessor of its enemies, and Israel shall do valiant he says, "And Judah shall remain there and for ever, and
deeds; and he who is descended from Jacob shall rule, and Jerusalem from generation to generation." Obadiah
he that escapeth from the city [of the enemy] shall perish." actually predicts that all Israel (not only Judah) shall obtain
the ultimate victory. He says (verse 1:18), "And the house
The many predictions regarding Edom recorded in Isaiah, of Jacob shall be as a fire, and the house of Joseph as a
Obadiah, and other prophets, have, by our laws, been flame, and the house of Esau as stubble," etc. And he
explained as alluding to Rome, which, since the time of the concludes by saying (1:21), "And the saviours shall go up
destruction of the second temple, has exhibited the fiercest to the mount Zion, to judge the mount of Esau, and the
persecutors, and most implacable enemies of the Jews and kingdom shall belong unto the Lord."
their faith.
We will now, for the sake of clearness, review in regular
To this effect, Isaiah says, (34:8), "For the Lord hath a day order the prophecies which are unfulfilled, and are yet to
of vengeance, a year of retributions for the controversy of come to pass in the days of the expected Messiah.
Zion." Every iniquitous act committed by the adversary of
Zion will meet with condign visitation, and human liberty 1. The ingathering of the Ten Tribes, and their union
shall triumph on the ruins of tyranny. Hence he says, "And with Judah and Benjamin under the dominion of
the redeemed of the Lord shall return and enter Zion with one king of the house of Judah (see Ezekiel
joy, and ever-lasting gladness shall be upon their head. 37:16), "And now, O son of man, take unto thee
one staff, and write thereon, for Judah and Israel," 9. The total extinction of idolatry. See Isaiah 2:18,
etc. "And the idols he will consume completely;" and
Isaiah 42:17, "They shall turn backward, and be
2. The rise of Gog and Magog, and their incursions filled with shame who trust in images, and say
into the territory of Israel (see Ezekiel 38 and 39. unto the molten statues, Ye are our gods!" See
See also Zechariah 14:12), "And this shall be the also Psalm 97:7.
plague which shall strike all the nations who have
carried their hosts against Jerusalem," etc. 10. Unity of faith shall prevail throughout the world.
See Isaiah 45:23., "By myself have I sworn, saith
3. The Mount of Olives shall be rent asunder (see the Lord, righteousness hath come forth from my
Zechariah 14:4), "And his feet shall stand on that mouth, and a word which shall not emptily return,
day on the mount of Olives, which is before namely, that unto me every knee shall bend, and
Jerusalem, and the mount of Olives shall be rent by me every tongue shall swear." Zechariah 14:9
asunder in the midst of the east and the west, so "And the Lord shall be a King over the whole
as to become a very extended valley," etc. earth; on that day shall the Lord be one and his
name One.
4. The river of Egypt shall be divided, and dry up
prior to the gathering of the exiles of Judah (see 11. The kingdom of Israel shall be the principal one
Isaiah 11:15-16). "And the Lord shall cause the in existence. See Isaiah 60:10, "And the children
tongue of the sea of Egypt to be dried up, and He of strangers shall build thy walls, and their kings
will wave His hand against the river in the shall serve thee." Also, ibid, "For the nation and
strength of His spirit; and He will smite it into the kingdom which shall not be willing to serve
seven rivers. And men shall walk through it dry thee shall perish, and the people shall be utterly
shod, and it shall be a path for the remnant of his destroyed." Daniel 7:27, "And the kingdom and
people which shall remain from Assyria as it was the dominion and the multitude of kingdoms
unto Israel on the day when they went out of under the whole heaven shall be given to the
Egypt." people of saints of the most high, whose kingdom
shall be an everlasting kingdom, and all rulers
5. Ezekiel 47, verse 1 and 12, "The waters issued out shall serve and obey Him."
from under the threshold of the house eastward.
And by the river shall grow all trees for meat, 12. Peace shall be restored after the subjugation of the
whose leaf shall not fade, nor the fruit thereof be resisting powers. See Isaiah 2:4, "And they shall
consumed. It shall bring forth new fruit according strike their swords into ploughshares and their
to his month. Because their waters they issued out spears into pruning hooks; nation shall no more
of the sanctuary, and the fruit thereof shall be for lift up sword against nation, and they shall no
meat, and the leaf thereof for medicine." more learn warfare." Hosea 2:20 [2:18], "And the
Zechariah 14:8, "And it shall be in that day that bow and the sword and the warfare I will break
living waters shall go out from Jerusalem, half of down and remove from the land, and ye shall rest
them toward the former sea, and half of them in security."
toward the hinder sea, in summer and in winter
shall it be." Joel 3:18, "It shall come to pass in 13. That there should be peace and harmony even
that day, that the mountains shall drop down new among the animals, in the land of Israel; nor
wine, and the hills shall flow with milk, and all should they harm man. See Isaiah 11:6, "The wolf
the rivers of Judah shall flow with waters; and a shall also dwell with the lamb, and the leopard
fountain shall come forth of the house of the Lord, shall lie down with the kid, and the calf, and the
and shall water the valley of Sheetim." young lion, and the fatling together; and a little
child shall lead them." (Verse 7) "And the cow
6. The conversion of the Gentiles to Judaism, see and the bear shall feed; their young ones shall lie
Zechariah 8:23, "They will say (to the Jews), We down together, and the lion shall eat straw like
will go with you, for we have heard that God is the ox." (Verse 8) "And the suckling child shall
with you." play on the hole of the asp, and the weaned child
shall put his hand on the cockatrice’ den." (Verse
7. The annual pilgrimage of the remnant of all 9) "They shall not hurt nor destroy in all my holy
nations to Jerusalem "to bow down to the King mountain, for the earth shall be full of the
the Lord of Hosts," etc. see Zechariah 14:17. knowledge of the Lord as the waters cover the
sea."
8. The celebration of the Sabbath, and the new
moons by all the Gentiles (see the end of the
Book of Isaiah verse 66:23).
14. The like auspicious promises are repeated and be unto them as a God, and they shall be unto me
amplified Isaiah 65:6 and Ezekiel 34:25. Also, in as a people, and all the nations shall know that I
Hosea 2:28, we read, "And in that day, I will the Lord am sanctifying Israel, since my
make a covenant for them with the beasts of the sanctuary shall for ever be amongst them." Again,
field, and with the fowls of heaven, and with the ibid 39:29, "And I shall not hide any more my
creeping things of the ground," etc. countenance from them, since I have poured my
spirit over the house of Israel, saith the Lord
15. Sin shall no longer prevail. See Deuteronomy God." Joel 2:27, "And ye shall know that I am in
30:6, "And the Lord shall circumcise thy heart the midst of Israel, and I am the Lord your God
and the heart of they seed to love the Lord thy residing in Zion my holy mountain; and
God," etc. Isaiah 60:21, "And thy people, being Jerusalem shall be holy, and strangers shall no
righteous altogether, shall possess the land more pass through it." See also Isaiah 11:9, " And
forever. They are scions of my planting, the work the earth shall be full of knowledge of the Lord as
of my hands, my glory." Jeremiah 3:17, "At that the waters cover the sea."
time they shall call Jerusalem the throne of the
Lord, and all nations shall straightway flock into 18. The prophet Elisah will appear before the coming
it, and shall no more go after the perversion of of that "great and awful day" (see the end of
their evil heart." Ibid, chapter 50:20, "In those Malachi).
days and at that time, saith the Lord, the iniquity
of Israel shall be sought and not be, and the sin of 19. The future temple will be rebuilt according to the
Judah, and it shall not be found, for I shall forgive design predetermined by the Almighty (see
those I shall leave behind." Ezekiel 36:25-26, Ezekiel 40 to 45).
"And I shall sprinkle upon you pure water, and ye
shall be clean; from all your impurities will I 20. The ancient division of the Holy Land will be
cleanse you," etc. "And I will give unto you a new resumed. See Ezekiel 47:13, commencing "Thus
heart, and a new spirit will I put into you, and I saith the Lord your God, This is the border
will remove the heart of stone out of your flesh; whereby ye shall inherit the land according to the
and I will give unto you a heart of flesh, and my twelve tribes of Israel," etc.
spirit will I put into you, and I will do it so that
you shall walk in my statutes, and observe my 21. The resurrection will take place in those latter
judgments and do them." Again, ibid 37:23 and days. See Deuteronomy 32:39, "Behold I, even I,
24, "Neither shall they defile themselves any am ever the same, and there is no other god with
more with their idols, nor with their detestable me. I bring to death, and I bring to life again; I
things, nor with any of their transgressions; but I crush and I heal again," etc. Isaiah 26:19, "Thy
will save them out of all their dwelling-places, dead shall live again, together with my dead body
wherein they have sinned, and will cleanse them, shall rise again. Awake and sing, ye that live in
so that they shall be my people, and I will be their the dust," etc. See also Daniel 12:2, "And many of
God. And David my servant shall be king over those that sleep in the dust shall awake; these for
them; and they all shall have one shepherd; they eternal life and those for disgrace and everlasting
shall also walk in my judgments and observe my horror."
statutes and do them."
These points are subjects of ardent expectation, and will
16. Ancient troubles and sorrows shall cease forever. surely be fulfilled at the appointed time of the King
See Isaiah 65:16, "He that blesseth himself in the Messiah. Nothing that is promised will be withheld, "for
land shall bless himself with the God of Truth, God is not a man who lieth."
and he that sweareth in the land shall swear by the
God of Truth; for the former troubles shall be A strong corroboration of our belief in the triumphs of the
forgotten, and be withdrawn from mine eyes." Messiah is afforded us by the description of the fifth
Again (verse 19), "And I shall exult in Jerusalem, kingdom in Daniel 2. The fifth kingdom, not represented
and rejoice in my people. The voice of crying by any part of the image seen in Nebuchadnezzar’s vision,
shall not be heard," etc. will subsist for ever; that is to say, the state and the faith of
Israel will supersede all other kingdoms and creeds. This is
17. The Divine presence (Shechinah) shall be restored, predicted in the following words of Daniel 2:44:- "And in
as is promised in the prophecy of Ezekiel 37:26- the days of those kings, the God of heaven will set up a
28, "And I shall make unto them an everlasting kingdom which will never be destroyed, and his kingdom
covenant it shall be unto them. And I shall favour will not be left to another people, but it will crush and
them and multiply them, and I shall put my demolish all those kingdoms, and it shall last for ever."
sanctuary in the midst of them, my divine Israel is called "The people of saints (or holy people) of
presence shall for ever be among them, and I shall
the most High," a designation of which we find many The duration of the exile of the Jews was thus appointed to
instances in our Holy Scriptures. be equal to the number of years during which the divine
ordinance of abstaining from husbandry and of giving rest
The epithet "holy people" is given us, for example, in to the soil, had been broken. Thus we read in Leviticus
Deuteronomy 7:6, "For thou art a holy people unto the 26:34 and 35, "Then shall the land enjoy her sabbaths, as
Lord thy God, and He has chosen thee to be unto Him a long as it lieth desolate, and ye shall be in your enemies’
people select from all the nations" etc. Isaiah 62:12, "And land, even then shall the land rest and enjoy her sabbaths,.
they shall call them, The holy people, The redeemed of the As long as it lieth desolate it shall rest, because it did not
Lord." Jeremiah 2:3, "Israel is holiness unto the Lord, the rest in your sabbaths, when ye dwelt upon it." With this
firstling of his produce," etc. passage we compare the following of 2 Chronicles
36:21:—"To fulfill the word of the Lord by the mouth of
The important passage in Daniel 7:18, "And the saints of Jeremiah until the land had enjoyed her sabbaths, for as
the most high shall receive and possess the kingdom to long as she lay desolate she kept sabbath, to fulfill three
eternity and to the eternity of eternities," etc., relates, score and ten years."
therefore, as every unbiased reader must perceive, to the
people of Israel, and to no other nation, for surely the same The special object of the captivity of Babylon had been
Providence which has established us, and has blessed us attained by the short exile, the wider object of their present
with a holy revelation, will also watch over us and render exile, however, requires a more prolonged period. We have
our future condition great, glorious, and free from the now to expiate the sins committed from the time of Israel’s
recurrence of past dangers. first entrance into the Holy Land, —sins which have
created a division between us and the Lord; therefore,
Divine Wisdom has ordained that we shall abide our time
Chapter 7: No prophecy for current exile in dispersion until the approach of the latter days. Thus
proves curse of Lev 26:38 says Ezekiel 22:15, "And I will scatter thee among the
gentiles and disperse thee in the countries, and will
Christians have raised the following argument against our consume thy filthiness out of thee. To this captivity also
restoration:—They say, in the captivity of Egypt you alludes the promise in Lamentations 4:22, "Thine iniquity,
[Jews] have been kept four hundred years; in that of O daughter of Zion, is ended; He will no more cause thee
Babylon, seventy years; but in subjugation by the Romans to go into captivity." We have already, in a former
your captivity has been prolonged more than 1500 years. quotation from 2 Chronicles, shown the real cause of the
Moreover, you had received predictions which determined second captivity, and are now enabled satisfactorily to
with exactness the duration of your two former exiles, infer from the above extract from Lamentations that
while that of the present time was not even revealed to the troubles endured in our present exile have been decreed
prophets, so that now it may be said, You are suffering with the view of purifying us from our sins, and of
under the curse written in Leviticus 26:38, "And ye shall bringing to pass the prediction of Deuteronomy 30:6, "And
be lost among the gentiles, and the land of your enemies the Lord will circumcise thy heart and the heart of thy seed,
shall consume you." The very length of your exile is a to love the Lord thy God with all thy heart and with all thy
proof that God does not desire to lead you back to the land soul for the sake of thy own life." In regard to this present
of your fathers. captivity, it is also said in Ezekiel 36:26, "And I will give
unto you a new heart and a new spirit I will place in the
Reply:— The communication made to Abraham of the midst of you." Again (ibid verse 27), "And I will make that
period fixed for Israel’s captivity in Egypt was merely you shall walk in my statutes and observe my judgments
incidental, it being explanatory of the delay in the and do them." There are many other promises which have
appropriation of the territory promised to that patriarch. not as yet been realized, because the ancient sins are not
When the Lord said to him, "Thou must know, thy seed completely eradicated. We have moreover to state that the
shall be strangers in a land which shall not be theirs, and time of the ultimate redemption is unrevealed, because the
they shall make them serve, and shall afflict them four knowledge of it would not encourage the timorous if they
hundred years," it intimated that the land would only be were to perceive it to be at too remote a distance, to
allotted to the posterity of Abraham after the iniquity of persevere in godliness, nor would it avail the refractory,
the first inhabitants of Palestine would be full, and when, who would be the more presumptuous if they were to
according to the unerring Divine prescience, the fit time notice that the approaching restoration is not delayed by
for releasing the Jews from their taskmasters, and for their own evil ways. The founder of the Christian faith was
punishing the Canaanites, would arrive. The long period himself of the opinion that the period of the restoration
for Israel’s humiliation in Egypt allowed, therefore, ample was to remain unknown to his disciples, and he gave, in
time for the nations of Palestine to repent and to abandon the book of Acts (1:6-7), a striking proof that he was
their evil doings. The length of the Babylonian captivity neither a messiah nor a divine being. We find there, "When
was, according to our humble view, limited to seventy they [viz., the apostles], therefore, were come together,
years, because seventy sabbatical years had been neglected. they asked of him, saying, Lord, wilt thou at this time
restore again the kingdom to Israel? And he said unto them, their fathers, undergoing the penalties described in Psalm
"It is not for you to know the times or the seasons, which 44:22, "For thy sake we are slain all the day long, we are
the Father hath put in his own power." The term of this considered like sheep for the slaughter."
captivity has indeed not been confided to any man, and is
solely known to God, whose knowledge is unsearchable. The argument, that the length of our present captivity is a
proof of our total rejection from the special favor of the
Our opinion, that our restoration depends on repentance, is Almighty has no reasonable foundation whatever. The
founded on the following passage from Deuteronomy 30:1 designs of the Almighty take their regular and unerring
to 6:— "And it shall come to pass when all these things are course through hundreds and thousands of years. They are
come upon thee, the blessing and the curse, which I have most wisely conceived, although their working and
set before thee, and shall call to mind among all the ultimate completion escape our perception, or extend
nations whither the Lord thy God hath driven thee; and beyond our terrestrial existence. Besides this, their own
thou shalt turn unto the Lord thy God and shalt obey His history elucidates the truth of the saying uttered by the
voice according to all that I command thee this day, thou psalmist (Psalm 90:4), "A thousand years are in Thine eyes,
and thy children with all thine heart and with all thy soul: only like yesterday which is past." The world had existed
that then the Lord thy God will turn thy captivity and have more than two thousand years before the Almighty
compassion on thee, and will return and gather thee from revealed Himself, and chose a nation from the midst of a
all the nations whither the Lord thy God hath scattered nation, with trials, and signs, and miracles, and warfare,
thee. If any of thine be driven out unto the uttermost parts and a strong hand and an outstretched arm, and awfully
of heaven, from thence will the Lord thy God gather thee, great doings."
and from thence will He fetch thee; and the Lord thy God
will bring thee into the land which thy fathers possessed; Finally, we would remind those who taunt us with an
and thou shalt possess it, and he will do thee good and everlasting abandonment, because of the restoration not
multiply thee above thy fathers, and the Lord thy God will having as yet been granted to us, that the salvation through
circumcise thy heart and the heart of thy seed," etc. Jesus, which forms their religious boasting, and which,
according to their doctrines, saved the souls of the pious
On our own will, then, depends our repentance, and patriarchs from the dominion of Satan, did not come to
consequently also the abbreviation of the period of our pass till about four thousand years after the creation of
captivity. man, why should they then object to our waiting for the
time of favor when the appointed period of our restoration
From the verse in Leviticus 26:38, "And ye shall be lost shall arrive?
among the gentiles, and the land of your enemies shall
consume you," it must not be inferred that an irrevocable
loss or a total perdition is meant. The Hebrew word
Chapter 8: Jews cannot receive tribal
expressive of loss, "Abad," alludes to the temporary state inheritance because of lost genealogy
of despair,—a state in which a man is unable to escape the
impending danger, though relief and deliverance may be We were once questioned by a Christian, how we could
his portion at some future day. Hence Isaiah 27:13, "And expect to be reinstated in the inheritance of our several
the lost ones in Assyria and those exiled in the land of tribes, seeing that we are totally unaware of which tribe we
Egypt shall come," etc. are descended, and being so completely mixed up with
each other as not to possess any means of tracing our
If "Abad" (to lose or be lost) were to be taken in the sense pedigree?
of complete perdition or cessation of existence, it could not
have been said in Leviticus 26:44, "And even this, when To this we replied: —
they shall be in the land of their enemies, I shall not reject
them nor abhor them so as to consume them and to break The tribes led into captivity by Salmonassar, king of
my covenant with them, for I am the Lord their God." See Assyria, were not destroyed, but merely transported from
also Isaiah 66:22, "For as the new heavens and the new one country to another. Judah, the principal tribe, and
earth which I am making remain before me, saith the Lord, Benjamin, remained alone in Palestine. Many of the exiles
so shall your seed and your name remain." Jeremiah 30:11, of the ten tribes who returned settled among the tribe of
"For I am with thee, saith the Lord, to save thee; though I Judah, who, continuing in the land of their fathers, gave
make a full end of all nations whither I have scattered thee, the name of Judah (in Latin Judæus—hence the curtailed
I will not make a full end of thee; but I will correct thee in name Jew, formerly spelled Jue) to the whole remnant of
measure and will not leave thee altogether unpunished." Israel.
The warning pronounced in Leviticus 26:38, "And the land Thus we find in the book of Esther, that Mordecai, though
of your enemies shall consume you," has, unfortunately descended from Benjamin, was called, like all the other
been fulfilled in a grievous measure; many of our brethren exiles of Persia, a Jehudi (i.e., a Judæan, or Jew). The
have sealed with their blood their fidelity to the faith of
descendants of the priests and the Levites have to this day decidedly disproves it, since it renders the allusion to a
retained the knowledge of their origin. Those who are plurality perfectly unnecessary.
ignorant of their origin will, at the time of our restoration,
be endowed by Divine aid, with the necessary knowledge The real object in the plural form in Elohim is to represent
of their descent. For the prophet Elijah will come before authority and power. The genius of the Hebrew language
"the great and awful day," and he will turn the heart of the admits this particularity not merely in Elohim, but in
children to their fathers’! words of profane signification. Thus is used Adonim
(lords) instead of Adon (lord). For instance, Isaiah 19:4,
WE SHALL NOW PROCEED TO THE EXPLANATION "In the hand of a hard Adonim [lord, literally lords],
OF SUCH BIBLICAL PASSAGES AS ARE ASSUMED Genesis 39:20, "And the Adonai [lords instead of Adon,
BY CHRISTIANS TO BEAR REFERENCE TO Lord] took him, viz., Joseph," etc.; Exodus 21:4, "If ‫בְּ עָ לָיו‬
CERTAIN POINTS OF THEIR FAITH. [Baiolov, his master] is with him," etc.
The plural form is used instead of the singular in many

Chapter 9: Plurality of Elohim proves modern languages (for instance you instead of thou).
doctrine of the Trinity (Gen 1:1)
Chapter 10: Plurality of Elohim proves
Genesis 1:1, "In the beginning Elohim [God] created the
heaven and the earth." Elohim, ending in a plural form as doctrine of the Trinity (Gen 1:26)
though it meant Gods, has been interpreted by Christians
as an evidence of the plurality in the Deity, consisting of GENESIS 1:26, "And God said, We will make man in our
the Father, the Son, and the Holy Ghost, who are image according to our likeness, and they shall rule over
denominated Trinity. Our view of the term Elohim is as the fish of the sea," etc.
follows: —
From the words, "We will make man," the Christian
Those who are conversant with the Hebrew language are expounders of this verse infer, that an allusion to a
aware that Elohim relates not merely to the Supreme Being, plurality of divine persons is made.
but also to angels and human authorities. Manoah, the
father of Samson (mentioned in Judges 13:22), after he Refutation:—If the verb ‫נַעֲשֶׂ ה‬Naasseh, we will make,
found that he had perceived "an angel of the Lord," said, related to a divine plurality, why do we find immediately
"We shall surely die, for we have seen Elohim." In afterwards the singular form, "And God created man in His
reference to human authorities, we read in Exodus 22:9, image?’ or why not, "And they created man?" The same
"Before the Elohim [judges] the cause of the two men shall explanation which we have given in the preceding chapter
be brought, and he, whom the Elohim [judges] shall on the employment of the plural form, holds also good in
declare guilty, shall pay twofold unto his neighbour." regard to the present passage.
Having thus shown that the word Elohim bears various
interpretations, it is perfectly out of question to refer it in To bring to mind the manifold powers of the Almighty
the first verse of Genesis, to a plurality of persons in the employed in the creation of the noblest of His creatures,
Deity, of which assumption no corroboration whatever is the plural is employed by way of high distinction. We will
given in our Revelation. point out some other passages which contain the verb in
the plural for the sake of emphasis, although they indicate
We should like to understand how the name of Elohim, a strict unity of person. Genesis 11:7, "Go to, let us go
given by God to Moses, Exodus 7:1, in the words, "Behold down and let us confound their speech," instead of "let
I have made thee an Elohim to Pharaoh," can be allowed me," etc. Job 18:2, "Ye shall understand, and then we will
by Christian expounders to allude to a plurality of persons, speak" (instead of I will speak).
and represent in a mortal creature a visible Trinity?
The words of the Almighty, "We will make man in our
Suppose, for argument’s sake, Elohim does allude to a image," may have been addressed to the Angels, for "He
plurality of persons, how could the occurrence of Eloha maketh known his will to his servants." (Amos 3:7) Thus
(the singular form of Elohim) be justified? Thus we find in we find in Genesis 18:17, "Should I conceal from
Deuteronomy 32:15, "And he forsook the Eloha [God] Abraham what I am doing?" In the same chapter occurs a
who made him," and Psalm 50:22, "Ye who forget Eloha parallel expression to the above-mentioned passage in
[God]." Again, how can the advocates of the existence of a Genesis 11:7; but there the singular number is used, "I will
Trinity account for the alternate employment of Elohim go down and see." If a doctrine of plurality of personages
and Eloha? See Isaiah 44:6, "And besides me there is no were to be enforced by the grammatical form of words, the
Elohim;" and, in verse 8, we read, "Is there an Eloha very alterations which occur between the singular and the
besides me?" If the truth of the doctrine of the Trinity plural would frustrate such a doctrine, and suggest doubt
depend on the term "Elohim," the word "Eloha" most and uncertainty instead of confidence and conviction. Our
Holy Scriptures contradict in the most direct terms every (a belief prevailing in Persia, etc.), our Divine Instructor
opinion which departs from the belief in an immutable tells us, "Behold now that I even I am ever the same, and
unity, or ascribes corporeity to him in whose spiritual there is no God with me; I kill and I bring to life; I crush
likeness the soul of man is created with the object of and heal again." Isaiah 45:7, "He formeth light and
acknowledging, obeying, and adoring the eternal one God. createth darkness, maketh peace and createth evil; I the
Lord am doing all these things." The Deity, who calls into
It is remarkable, that Christians are desirous to make us being conditions and events of totally opposite natures, and
believe in a doctrine of the trinity, which is so totally who, by mere power of will brings things into being, or
unauthorized by our Holy Bible, and even by their own reduces them into annihilation, is, according to all
New Testament. scriptural testimony, the most absolute Unity, and as such,
without the slightest shade of mysticism. This Unity can
Our Divine Law tells us expressly in Deuteronomy 6:4, alone be comprehended by our finite understanding. He
"Hear, O Israel, the Lord our God is one Lord." who alone possesses absolute power, and is the first cause,
is the Creator of Beings who depend on His will, remain
Ibid. 4:35, "Thou hast been shewn these things, in order to ever, and in every respect, subjected to His Supreme
know that the Lord is God, and there is none besides Him." Mandate, and are liable to change and decay. Hence, also,
human reason subscribes to the doctrine that God is an
And again, ibid (verse 39) "Thou shalt know today and absolute and a perfect Unity.
take it to heart, that the Lord he is God in heaven above,
and on the earth beneath, and there is none besides." This absolute Unity cannot, under any logical view, be
divided into a Duality or a Trinity. If such division is to be
Isaiah 43:11, says, "I, even I, am the Lord, and there is no forced upon the faith of man, reason remonstrates against
saviour besides me." it; the faculty of thought given to us by the Almighty
protests against a false representation of the Divine Being,
Ibid 44:6, "Thus saith the Lord the King of Israel and his and proves that God has constituted the mind in such a
Redeemer, I am the first and I am the last, and besides me manner as to worship Him in accordance with His true
there is no God." attributes. From the moment that a divisibility of essence is
attributed to God, we should be compelled to maintain,
Ibid 45:5, "I am the Lord, and there is none else besides with the Polytheists, that He is deficient of omnipresence,
me." and that He is comparable with created matter. How can
we, then, repudiate such clear testimonies of God’s unity,
Again (verse 6), "In order that they shall know, from the as are contained in passages like the following, Isaiah
rising of the sun [east] unto the west, that there is no one 40:18: "And unto whom will ye liken God, and what
besides me; I am the Lord, and there is none else." likeness have ye to compare unto Him?" We cannot even
grant that God from His own resolve would reproduce, and
Ibid 40:18, "And to whom will you liken God, and what double or treble Himself. Such an assumption could only
likeness have you to compare with him." spring from the narrowest views of a sophistical or a
perverted mind; but it could not emanate from a faith
Jeremiah 10:6, "There is none like Thee, O lord. Thou art which commands veneration and rational obedience.
great, and thy name is great in power."
Even the authors of the New Testament have given
Hosea 13:4, "I am the Lord thy God from the land of opinions which disprove the untenable position of the
Egypt, and thou shalt know no God but me; and there is no Christians who make belief in the Trinity an indispensable
Saviour besides me." portion of their creed. Matthew 12:32, says, "And
whosoever speaketh a word against the Son of Man, it
Psalm 86:10, "For thou art great and doing miracles; Thou shall be forgiven him; but whosoever speaketh against the
alone art the Lord." Holy Ghost, it shall not be forgiven him, neither in this
world, neither in the world to come." The same is repeated
Nehemiah 9:6, "Thou alone art the Lord, Thou hast made in Mark 3:28-29, and Luke 12:10. These authorities of the
the heavens, the heavens of the heavens, and all their Christians have their data here clearly averred that there is
hosts," etc. no identity between the true Deity and the personages
subsequently added to the name of the Divine Being. In
1 Chronicles 17:20, "There is none like unto thee, and Mark 13:32, we have also a proof of the want of identity
there is no God like unto thee, and there is no God besides between the Son and the Father: "But of that day and that
thee, according to all we have heard with our ears." hour knoweth no man, no, not the angels which are in
heaven, either the Son, but the Father."
We might adduce numerous other similar corroborative
passages, were it needful. In order to counteract the Nor do we find throughout the New Testament any
dangerous effect of the belief in a good and evil principle evidence to show that the belief in a Trinity constitutes a
part of the code of Christianity, or that Jesus and God are brook of Kidron, thou must know that thou shalt surely
to be held as One and the same Being. On the contrary, die." Yet Shimei was not punished with death on the same
Jesus himself is made to profess, in Matthew 10:40, "He day he left Jerusalem. In like sense, we take the Divine
that receiveth you receives me, and He that receiveth me injunction ending with the term, "Thou shalt surely die." It
receiveth Him that sent me." Here Jesus puts himself meant that on the day Adam would, by his disobedience,
merely as a messenger of God. Paul in his epistle to the incur the displeasure of the Almighty, he would be
Romans 5:15, also says, "The gift by grace, which is by afflicted by various punishments, such as reaping thorns
one man Jesus Christ," etc. Matthew 20:18, again says, and thistles, and living by his hard labor on the scanty
"Behold, we go to Jerusalem, and the Son of Man shall be produce of an unblessed soil, and until his severe trials
betrayed," etc.; and in verse 28 he states, "Even as the Son should terminate in the fatal dispensation of death. This
of Man came not to be ministered unto, but to minister," sentence being the most prominent and inevitable destiny
etc. of the transgressor, it was announced in the first instance,
but not with the intent of its being immediately fulfilled.
In the very prayer instituted by Jesus, and denominated
after him "The Lord’s Prayer," his disciples are taught to As to the idea of the reduplication of the verb "to die,"
invoke the Father who is in Heaven, but are not told to use showing that the punishment attending the transgression of
the combination subsequently made of Father, Son, and Adam was of an hereditary nature, we have found in
Holy Ghost. We see clearly that the New Testament Scripture a complete refutation of such an interpretation;
affords not a single evidence to authorize a change from for we read in Deuteronomy 24:16, "Fathers shall not die
the pure belief in the Divine Unity to the complex and for children, nor children for fathers." The principle here
unintelligible dogma of that of the Trinity. laid down cannot solely be referred to the sentence of
death, but relates also to every minor punishment, so that
neither parents nor children are to be amenable to
Chapter 11: Adam’s fall and Original Sin punishment for each other’s misdeeds.
Genesis 2:17, "And from the tree of knowledge of good The reader, on referring to the whole matter of Genesis 3,
and evil thou shalt not eat. For on the day thou shalt eat will perceive that it had not been the object of the
thereof thou shalt surely die." The religious authorities of Almighty to remove Adam from the earth on the day he
the Christians deduce from this passage the belief that committed the transgression of the Divine command. The
Adam, by transgressing the Divine prohibition, forfeited punishments Adam had to endure, received their
individually, and through him all his posterity, the completion only at his death. In the passage above cited, it
enjoyment of the everlasting beatitude of the soul, and that is stated that the mission of the first patriarch was the
he and his seed, including our patriarchs, prophets, and propagation of his species. His mode of subsistence is
pious ancestors, fell a prey to hell, from which they were there pointed out to consist in long and wearying toil, and
only saved through the death and intercession of Jesus. only after a period predetermined "by the Almighty" the
The reduplication of the Hebrew phrase ‫( מוֹת תָּמוּת‬dying doom was to be accomplished, which was pronounced in
thou shalt die, or, thou shalt surely die), is taken to be a the words, "Thou art dust, and unto dust shalt thou return."
proper testimony of this singular tenet. As a further proof These last words evidently show that the retribution of
that the ancient personages mentioned in the Hebrew Adam’s sin related to the body, and not to the soul, for
Scriptures were aware of the doom awaiting them after nothing but the inanimate corpse is the prey of the earth its
their quitting this life on earth, Christian authors have cited native element. Of that portion alone it is appositely
the lament of Jacob in Genesis 37:35, "I shall go down into remarked in Ecclesiastes 12:7, "The dust returneth to the
hell (Sheol) to my son in mourning." Also the words of earth as it was, but the spirit shall return to God who gave
Hezekiah, in Isaiah 38:10, have been pointed out as it."
corroborative evidence, for he says there, "I shall enter the
gates of hell (Sheol)." We see thus that the formula ‫"( מוֹת תָּמוּת‬dying thou shalt
die," or "thou shalt surely die"), alludes to the perishable
Refutation:—When Adam was told by the Almighty, "On state of the body, and not to the state of the soul. But we
the day thou shalt eat thereof thou shalt surely die," it was have further evidence that the souls of the posterity of
implied that Adam should actually be punished with the Adam were not consigned to perdition, in consequence of
loss of life, on the very same day he should counteract the the sin of the first father; for we find in the Levitical laws
command of God; but we evidently see by his continued that abscission of the soul from her people is to be the
existence that he only ensured the penalty of death. A punishment for various sins. See, for instance, Leviticus
passage similar to the one we have just quoted occurs in 1 7:27: So that each man who dies in his own guilt must
Kings 2:37, where Shimei, once the insolent enemy of the suffer for his own iniquity, and is severed from his people,
fugitive king, David, was prohibited by the son of that that is to say, his soul is excluded from a reunion with the
monarch from quitting the capital; and he was told, "On souls of those who have gone before him into the realms of
the day thou shalt go forth from Jerusalem and pass the bliss. On the other hand, we find numerous instances, that,
in describing the death of the righteous, the text used runs the individual who faithfully adheres to the Divine will, so
thus: "And they were gathered unto their people," see, for that man is not in any respect dependant on the acts which
instance, Genesis 25:17; Deuteronomy 32:50. A sentence may have been performed by his ancestors. We may now
in direct opposition to the annihilation of the soul, apply this reasoning to the sin of Adam, since we see that
illustrating our argument, may be found in Leviticus 22:3, man receives rewards and punishments according to his
"That the soul shall be cut off from my presence, I am the performance of the Divine commandments, and that he is
Lord." individually responsible for his actions, also Adam could
only be personally accountable for the sin he had
In these early records of humanity we have a clear lesson committed.
of the immortality of the soul. The pious and worthy are
received into undisturbed beatitude, while those who defile The commandments, being denominated "a tree of life, for
themselves by sins are removed from the enjoyment of the those who take firm hold of them," do not suggest that our
glorious contemplation of the Deity. terrestrial existence is to be prolonged by their observance;
but they are calculated to place us on an equality of
Far be it, therefore, from us to put faith in the doctrine excellency with the patriarchs, the chosen servants of God.
propounded by Christians divines, that the predecessors of Without closing our ears against truth and reason, we
Jesus were, without regard to their innocence or piety, cannot admit that a responsibility is imposed upon man for
totally and collectively abandoned, and consigned to the the sins of his first progenitor. Man’s own immortal life is
abode of hell. Far be it from us to believe that, that God imperiled by his own doings, and therefore God, in His
causes "His pious servants to see perdition"; that He hated Divine mercy, has enjoined on us His commandments,
those who loved Him, or that He regarded them favorably "which man performeth and lives thereby." Passages to the
while they lied on earth, yet disowned them after they had same effect are repeatedly found even in the book of
quitted the scenes of their pious aspirations. Ezekiel, see 18:19, where he speaks concerning the life of
the soul, "He who does judgment and righteousness shall
It is utterly revolting to the mind to attribute to the surely live and not die." And again, it is written there,
almighty the slightest degree of injustice, or of indifference "And who does judgment and righteousness, his soul shall
to man, whether he be righteous or iniquitous. How could live;" for except the life of the soul, there is no life but
such a prophet as Jonah have prayed, Jonah 4:3, "And now, what is succeeded by death. From all that has been
O Lord, do Thou take my soul from me, for my death is adduced hitherto, it is clear, that the holy and righteous
better than my life." Would he, cognizant of the future men were not condemned to hell, nor afflicted with the
punishment of the soul, have desired to be taken away spiritual torments of the first man, they not having rebelled
from this earth, in order to undergo inevitable torments in against the Lord; but, on the contrary, they found favor in
after life? Again, when Enoch and Elijah were "taken away His sight, and secured everlasting salvation through their
by God," as Scripture expresses it, and which removal own merits, without requiring extraneous interference to
could happen to the soul only, should we imagine that God save their souls. In support of our conviction Ezekiel says,
designed to manifest His special love to them, by giving chapter 18:20, "The soul that sinneth shall die. The son
them over to constant torments in hell? shall not be visited through the iniquity of the father, nor
the father through the iniquity of the son," etc. The object
We have to combat another unfounded opinion set forth by of the prophet is to declare that there shall be no
our antagonists. They maintain that their "God Messiah," condemnation to the soul, except through its own crime,
through his own death, saved the souls of those who had not through the crime of another. It is here in place to settle
gone before him from their doom in hell. How can it be an apparent contradiction of Scripture—namely, We find
asserted that the first sin of the first man should meet with stated in the ten commandments, "He visiteth the iniquities
retrospective and prospective atonement, through the of the fathers on their children," etc.; from this an
perpetration of the far more heinous crime in laying a hereditary punishment seems obvious: but on a close
violent hand on the body of a presumed Deity? The examination, this phrase is satisfactorily explained. The
difficulty of the position of those who maintain these punishment of fathers on their children takes place where
views is increased by the very words of Paul, in his epistle the iniquity is continued to be exercised by the children;
to the Romans 5:14: "Nevertheless, death reigned from and therefore Holy Writ holds out the threat of successive
Adam to Moses, even over them that had not sinned after visitation, saying, On those who hate me, which
the similitude of Adam’s transgression," etc. explanation is applicable to all similar passages in
Scripture. Conformably to this interpretation, the author of
In Leviticus 18:5, we find a still stronger proof of the the Lamentations says, chapter 5:7, "Our fathers sinned
inconsistency of believing that a divine displeasure was and are no more, and we have borne their iniquities,"
felt against all predecessors of Jesus. We read there, "And which means, "Our fathers, through their guilty conduct,
ye shall observe my statutes and my commandments which brought on the troubles of the captivity, and they died in
man shall perform, and through which he shall live." consequence of their misdeeds. We also, who succeeded
Scripture here points out to us in the clearest and most them in this captivity, have added to our own
incontestable manner, that immortal bliss is conceded to transgressions those of our ancestors, by imitating their
evil deeds, and thus fulfilling the prediction, Leviticus ‫הִיא תָמוּת‬. From the preceding proofs and argument it is
26:39, "And they who are left among you shall pine away established that there is not the remotest allusion to hell in
in their iniquity in your enemy’s land, and also through the the lament of Jacob. Genesis 37:35, "I shall go down into
iniquities of their fathers retained among them they shall the grave (Sheol) unto my son mourning." Neither in the
pine away." The pious contemporaries of the captivity, thanksgiving of Hezekiah (Isaiah chapter 38:10), where he
however, as for instance, Jeremiah, Baruch the son of says, "I shall go to the gates of the grave ‫(שְׁ אוֹל‬Sheol).
Nerejah, Ezekiel, Daniel with his companions, and others, Thus we find also in the Psalm (49:16, in the English
were benefited through the very trials which they shared 49:15), "Like sheep they are laid into the grave (Sheol)."
with their sinful brethren; for among the Gentile Again, "Sheol cannot thank thee." In these passages, the
governments they were raised to far greater distinction
word ‫( מָ וֶת‬maveth) death might be used appropriately for
than they had attained under the kings of Israel. These
advantages they enjoyed solely through the care with Sheol (the grave). In other parts likewise Sheol is used as
which they avoided the deeds of their wicked ancestors; the resting place of the inanimate body; for instance, Job
and therefore they labored not under the infliction of 14:13, "O that Thou wouldst hide me in the (Sheol);"
curses which the Almighty ordains to the race of sinners. Ecclesiastes 9:10, "In the (Sheol) wither thou art going;"
The opinion of the Christians, that no salvation was Genesis 37:35, "I will go down into the grave (Sheol) unto
granted prior to the death of Jesus, meets with another my son;" and instances where Sheol means the depth of the
refutation in Luke 16:19: the history of the beggar Lazarus earth are to be met with in the Psalm (139:8), "If I make
represents that he was after death to repose in beatitude on my bed in the grave (or depth of the earth), Thou art
the bosom of the patriarch Abraham. This shows that there;" and Job 11:8, "And deeper than the grave what
Abraham and Lazarus were not in hell, and leads to the canst thou know?"
conclusion that the pious were not deprived of a felicitous
eternity, even before Jesus was said to have redeemed Chapter 12: "Prophetic proof" of Jesus’
them, but that the wicked only meet with merited
retribution.
victory over Satan (Gen 3:15)
We return once more to the reduplication of the term thou Genesis 3:15, "And I will put an enmity between thee and
shalt surely die, which, as we have before stated, has been the woman, and between thy seed and her seed. It shall
misapplied to the death of the soul. The argument is totally bruise thy head, and thou shall bruise his heel." The
wrong, and rests on the misapprehension of the Hebrew Christians attempt to strengthen their faith by maintaining
idiom, according to which the infinitive is frequently that the words, "it shall bruise thy head," is a type of Jesus,
placed before the ordinary tense; see, for instance, 2 Kings who is to kill Satan, styled in holy writ "the serpent."
8:10, "Go and say, Thou shalt surely not live; and the Lord
revealed unto me that he shall surely die" (the infinitive Refutation:—The interpretation is fallacious, for if the
passage under consideration meant that Jesus was to kill
‫ מוֹת‬to die, and ‫חָיה‬, to live, here accompanies the Satan, that is to say, destroy the cause of sin, there ought
respective future tenses). The sentence quoted here serves
not to be any sinners among his believers, but since they
as a reply to the question asked by the king, "Shall I
still continue committing sins, that opinion is overthrown
recover from my illness?" (literally live through). The
both by their practical life and by the same verse on which
answer can only suit the question. The enquirer asks
they found this doctrine. The end of the passage (thou shalt
merely whether he is to live on or die (in a bodily sense),
bruise its heel) shows the unsoundness of such assertions.
and the answer refers to the death with regard to the body
How could the serpent (sin) do injury after its being
only, and is given with the double verbs. Such a
destroyed? Moreover, how could Satan induce the Jews
reduplication occurs also in 1 Samuel 14:44, where Saul
and the heathen to kill Jesus and his disciples, he (Jesus)
says, ‫תָּמוּת וֹנָתָןי מוֹת‬, "Surely Jonathan shall die," and in already having destroyed Satan. Paul himself affords a
the same book (22:16), ְ‫מוֹת תָּמוּתאֲ חִימֶ לֶ ך‬, "Surely, refutation by promising (Romans 16:20), "And the God of
Ahimelech, thou shalt die." Though the threat of death is peace shall bruise Satan under your feet shortly." The same
expressed with the repetition of the verb ‫( מוֹת‬to die) it has writer, in his first Epistle to the Thessalonians, states
no other signification than bodily death. Other verbs are (chapter 2:18), "Wherefore we would have come unto you,
repeated in a like manner, for instance, Exodus 21:20, ‫יִנָּקֵם‬ even I, Paul, once and again, but Satan hindered us." This
tends to show that, even after the death of Jesus, in the
‫ נָקֹם‬, he shall surely be revenged: Ibid 19:13, ‫יָרֹה יִיָּרֶה‬ times of Paul, Satan had still preserved his existence and
‫סָקוֹליִסָּ קֵל אוֹ‬, "He shall surely be stoned or shot through." exercised his dominion over those who had been saved
Genesis 15:13, ‫( עַיָדֹתֵּ דַע‬knowing thou shalt know.) through Jesus, and that the Gospel is at variance with this
"thou shalt surely know." On the other hand, we find in symbolical interpretation.
Scripture that the use of the simple unrepeated verb, ‫מות‬,
to die, is sufficient to indicate perdition of the soul, as, for
instance, Ezekiel 18:20, "The soul that sinneth it shall die,"
Chapter 13: Jesus is Abraham’s seed which children and his household after him, that they shall keep
the way of the Lord, to do justice and judgment, that the
blesses the nations (Gen 22:18) Lord may bring upon Abraham that which He hath spoken
of him." See also Isaiah 51:2, "Look unto Abraham your
Genesis 22:18, "And in thy seed shall the nations of the father, and unto Sarah that bare you: for I called him alone,
earth be blessed, because thou (Abraham) hast obeyed my and blessed him and increased him." It is well known no
voice." On this verse the Christians found the assertion, spiritual blessing has ever fallen to the lot of the Gentiles,
that the promise given to Abraham as to the blessing of all unless conveyed to them through the medium of Israel’s
nations through his seed, had no reference to the whole religion. This will be borne out by the following
race of Abraham’s descendants, but specially and quotations:—Numbers 10:32, "And it shall be, if thou go
exclusive to Jesus as the pre-eminent posterity of the with us, yea it shall be, that what goodness the Lord shall
patriarch; that, therefore, this promise was never realized do unto us [Israelites] the same we do unto thee
on other individuals. [Gentiles]." Isaiah 14:1, "For the Lord will have mercy on
Jacob, and will yet choose Israel, and set them in their own
Refutation:—Here, again, we have to treat with a palpable land, and the strangers shall be joined with them, and they
fallacy, because the Christians generally argue in favor of shall cleave to the house of Jacob." Ibid 56:6, "Also the
their religion from detached portions of the prophecies, sons of the strangers that join themselves to the Lord to
without going deeply into the sacred subject and studying serve him and to love the name of the Lord to be his
the context. The slightest attention to the verse which servants, every one that keepeth the Sabbath from
precedes the one cited, will enable us to judge that no polluting it, and taketh hold of my covenant." (Verse 7)
single individual is meant by the Divine bounty. For there "Even them will I bring to my holy mountain, and make
we see plainly predicted, "For I will surely bless thee, and them joyful in my house of prayer," etc. Ibid 60:3, "And
multiply thy seed like the stars of heaven, and like the sand the Gentiles shall come to thy light, and kings to the
on the shore of the sea, and thy seed shall inherit the gates brightness of thy rising." Zechariah 2:15 (English version,
of his enemies; and with thy seed shall be blessed all the verse 11), "And many nations shall be joined to the Lord in
nations of the earth," refers to the whole posterity, which is that day, and shall be my people, and I will dwell in the
to be abundant as the stars of heaven, and the sand on the midst of thee, and thou shalt know that the Lord of Hosts
shore of the sea. Through the entire seed, through the hath sent me unto thee." Ibid 8:23, "Thus saith the Lord of
whole people of Israel the other nations of the earth are to Hosts, in those days it shall come to pass that ten men out
be blessed. Moses gives his testimony to this in addressing of all languages of the nations, shall take hold, even shall
the people of Israel, Deuteronomy 1:10, "The Lord your take hold of the skirt of him that is a Jew, saying, We will
God hath multiplied you; and behold ye are this day as the go with you, for we have heard that God is with you." And
stars of heaven for multitude." To this effect, also, the Psalm 67:2 (verse 1 in the English), "God will be gracious
Almighty gave His assurances to Israel and Jacob, see unto and will bless us, and cause His face to shine upon
Genesis 26:4, "In thy seed shall all the nations of the earth us." —Selah. "That thy ways may be known upon the
be blessed;" and ibid 28:14, the Lord says to Jacob, "And earth," etc. Passages analogous to the preceding will be
thy seed shall be as the dust of the earth, and thou shall amply discussed in the course of this work.
spread abroad to the west, to the east, to the north, and to
the south, and through thee and thy seed shall all the
families of the earth be blessed." The Divine promises of Chapter 14: Prophecy of the scepter
love agree with the one given to Abraham in Genesis 12:3, fulfilled in Jesus (Gen 49:10)
"And I will bless them that bless thee, and curse them that
curse thee; and in thee shall all the families of the earth be Genesis 49:10, "The scepter shall not depart from Judah,
blessed;" and ibid 18:18, "And Abraham shall surely nor a law-giver from between his feet, until Shiloh come,
become a great and mighty nation, and all the nations of and unto him shall belong the gathering of the people."
the earth shall be blessed in him."
The Christians argue from this verse, that the patriarch
The patriarchs had become a blessing to all the nations of Jacob did hereby prophesy the coming of Jesus, whom he
the earth by fearlessly acknowledging the existence, unity, (Jacob) called Shiloh, and through him (Jesus) the
and omnipotence of the Lord, and by proclaiming His prophecy was fulfilled; for the scepter did not depart from
name in all their migrations; and they had raised the Jews until Jesus appeared: with Him only departed
themselves above all other people by their communion royalty from the Jews.
with the Divine Being, who awards true blessing and
spiritual beatitude. Refutation:—The Christians labor under the
misconception, that Jesus was a member of the tribe of
An equal reward of bliss was appointed unto their children Judah, and king of the Jews. Now, were this interpretation
following their paths and observing the virtuous acts of the true one, how can they reconcile it with the fact, that
their forefathers. Agreeably to this, Scripture declares, the scepter did not depart from Judah at the advent of the
Genesis 18:19, "For I know him, that he will command his
so-called Shiloh? Moreover, we find that Judah lost the He appointed for them a king who should occupy the
sovereignty at the destruction of the first temple, when throne only for a short time. To this fact Scripture alludes,
Nebuchadnezzar led Zedekiah, king of Judah, into Hosea 13:11, "I gave thee a king in mine anger, and
captivity; an event which happened 430 years anterior to removed him in my wrath," for he and his children were
the birth of Jesus. During the existence of the second slain, and the sway departed from him. All this misfortune
temple, however, we find no indication that a descendant came to pass, because the Israelites had desired a king in
of Judah governed Israel. Herod and his descendant, who the time of Samuel, the prophet of the Lord, who was their
occupied the throne until the fall of the second temple, judge and leader: hence we find in 1 Samuel 8:7, "for they
were of low birth, and belonged not to the tribe of Judah. have not rejected thee, but me they have rejected from
How can they, therefore, maintain that the scepter had not ruling over them." Yet, even in the times of Samuel, the
departed from Judah, nor royalty from Israel, until the dignity of the leadership was not totally removed from the
coming of Jesus? tribe of Judah, for David was the man who conducted
Israel to battle. Hence we must interpret the words "The
In investigating the true sense of the words, "The scepter scepter shall not depart from Judah," according to their
shall not depart from Judah (meaning the tribe of Judah), literal sense, viz., that the scepter of royalty shall not be
we perceive, that the patriarch Jacob, by his blessing, taken from Judah as long as the kingdom shall last. And
bequeathed to Judah the supremacy over his brethren. the words "nor a lawgiver from between his feet," viz., that
Accordingly, he says, Genesis 49:8, "The children of thy the lawgivers shall not depart, must have reference to the
father shall bow down to thee;" and on this account he sages and scribes who, being from the seed of Judah; were
compares him with the lion as the king among the animals. rulers and leaders during the captivity; for the chiefs of the
Hence we find the tribe of Judah taking the precedence in captivity were descendants of David, and the majority of
the encampments (see Numbers 10:13, et. seq.), "And our exiles were from the tribe of Judah, and many of them
Nashon, the prince of that tribe, was admitted on the first were of the lineage of David. They distinguished
day [of the dedication of the tabernacle] to offer up his themselves as scholars and theologians, i.e. sages and
sacrifice" (see Numbers 7:12). Subsequently, when Joshua scribes, and therefore they were called lawgivers, in the
was dead, and the Israelites inquired of the Lord, Judges same manner as Moses, the "chief of the prophets," is
1:1, "Who shall go up for us against the Canaanites first to called in the Hebrew ‫מְחֹקֵק‬, "lawgiver," (see
fight against them? The Lord said, Judah shall go up," etc. Deuteronomy 33:21). For there is the portion of the
From these passages it appears, that, after the leader had lawgiver concealed, "and he led the heads of the people,
left the tribes without a successor, they inquired which of and executed the justice of the Lord, and His judgments
them should assume the rule and precedency, and the with Israel." We see, also, in Judges, "From Nachir
Almighty awarded it to the tribe of Judah who, 1 descended lawgivers, and from Zebulon those who handle
Chronicles 5:2, was the most powerful among his brethren. the pen of the scribe," which refers again to the sages and
This superiority may be ascribed to David, who said of the learned who were the rulers of their people. The words
himself, 1 Chronicles 28:4, "The Lord chose me before the from "his feet" are synonymous with his seed. The word
house of my fathers to be king over Israel for ever; for he ‫(שִׁ ילֹה‬Shiloh) signifies the youngest child, or the last
hath chosen Judah to be the ruler; and of the house of
child, and is derived from the same root as ‫(בְשִׁ לְיָתָהּ‬and
‫וּ‬
Judah the house of my father, among the sons of my father
he willed to make me king over all Israel." From David the towards her young one, Deuteronomy 28:57), which the
royalty descended to Zedekiah, king of Judah, who was of Chaldee version renders "and towards the youngest of her
the seed of David. With this king the sovereignty departed children." The term Shiloh, refers to our expected king,
from the tribe of Judah. There remained during the whole Messiah, and who will appear in the latter days and be one
series of the two captivities only a few dignitaries as of the seed of Judah. The words until Shiloh shall come, do
princes and chiefs of the captivities who had been not mean that at the coming of Shiloh, the scepter shall
immediately depart; but, on the contrary, that it shall not
denominated by the patriarch Jacob ‫(מְחוֹקְ קִים‬law-givers).
depart thereafter. The word ‫ ( עַד‬until) is used in the same
During the existence of the second temple, and also at the sense in the following instances, (Genesis 28:15), "For I
time when the priests and their subordinates ruled, there will not leave thee until I shall have done what I have
were found princes, descended from David and from the promised unto thee;" and (Deuteronomy 7:24), "No man
lineage of Zerubbabel, as is stated in the work "Seder shall be able to stand before thee until thou shalt have
Ngolam Zuta." destroyed them." The word ‫יִקְּ הַת‬meaning "authority," in
the verse of Genesis under consideration recurs in the
It is true, we find that originally King Saul was elected Proverbs, 30:17. The supreme power and authority of the
ruler, though not descending from the tribe of Judah, but Messiah alluded to in Jacob’s prophecy is predicted, also,
from that of Benjamin; but, at that period, it was against in Daniel, who says "And all rulers shall serve and obey
the desire of the Almighty to admit a king. On that account him."
he would not have a king chosen from the tribe to which
the promise of a permanent dynasty had been given; and
Chapter 15: Jesus argues against kashrut prohibited food to the Israelites, who are a holy people,
designated the "children of the Lord." For unclean food
(Matt. 15:11) defiles the body of him who eats of it; and a defiled body
infects the soul. Now, a soul that is defiled will not be
Deuteronomy 14:3, "Thou shalt not eat any abomination." admitted into the sanctuary, that is to say, before the
The Christians adduce against this passage one from Divine presence, but will be deprived of a glorious future.
Matthew 15:11, "Not that which goeth into the mouth The declaration of the revealed law, that unclean food
defileth man; but that which cometh out of the mouth, this defiles the body of the eater, at once overthrows the
defileth;" they consider us, therefore, in the wrong for not argument of the Christians, "that things entering the mouth
eating of unclean animals. do not defile a man, but only those proceeding from the
mouth."
Refutation:—Independent of motives of economy,
persons may refuse certain articles of food on different In what way can the opinion of the Gentiles, based on their
grounds. The food may be too expensive, and therefore, Gospel, be reconciled with the various precepts regarding
unsuitable to persons of a low condition; or it may be of certain animals expressed in many parts of our Holy Writ?
too inferior a quality, and, therefore, unfit for a man in a For instance, "Do not defile yourselves by them." "Ye shall
high station of life. It is obvious that Christians will not be defiled though them." "Do not defile your souls by the
argue, that the food of unclean animals is denied us on creeping things," etc. All this must bring conviction, that
account of the luxuriousness of such nourishment, or the unclean food doth defile both body and soul. Who then
unworthiness of the Israelites, for Scripture inculcates the will venture to render lawful what God has forbidden, and
reverse, viz., that certain creatures are unclean, and that the annul His statutes? Moreover, if the founders of
Israelites are to be a holy nation. Hence, if Christians Christianity had considered it lawful for the Gentiles to
partake of food denominated unclean, they must consider partake of unclean food, why did they prescribe to them (in
themselves unholy. Our conclusion is borne out by Acts 15:20), "to abstain from things strangled and from
Scripture, for we read in Leviticus 11:8, "they [certain blood?" It ought also to be kept in mind, that Adam
animals] shall be unclean unto you." This implies, that incurred punishment for transgressing a command which
they shall be forbidden to you Israelites, who are a holy had been imparted to him only once. How much greater
nation, but not to you, the Gentiles, who have not been must the transgression be of those who venture to eat of
equally distinguished by the Almighty. unclean food which had been so repeatedly prohibited to
them? Besides, we find great inconsistencies in this
Of the same tenor is the admonition in Leviticus 11:43 and principle contained in the Books of Matthew and Mark
44, "Ye shall not make yourselves abominable with any ("That not what goeth into the mouth defiles," etc.), for
creeping thing that creepeth, neither shall you make many intoxicating drinks will doubtlessly defile when
yourselves unclean with them that ye should be defiled allowed to go down into the mouth of man in excess, while
thereby. For I am the Lord your God, ye shall therefore from the mouth of man come out the words of the living
sanctify yourselves and ye shall be holy: for I am holy. God, praises and thanksgivings to His glorious name, wise
Neither shall ye defile yourselves with any manner of and moral maxims, and social converse for the interchange
creeping thing that creepeth upon the earth." See also of ideas. All such utterance does not defile man; and he
Leviticus 20:25 and 26, "Ye shall therefore put difference may through his words even deserve to be called a holy
between clean beasts and unclean, and between unclean man.
fowls and clean; and ye shall not make your souls
abominable by beast or by fowl, or by any manner of As to our sacred Scripture, it gives the assurance, that, in
living thing that creepeth on the ground, which I have times to come, even the Gentiles will abstain from eating
separated from you as unclean. And ye shall be holy unto blood and unclean and abominable food. See Zechariah 9:7,
me; for I the Lord am holy, and have severed you from "And I shall remove his blood from his mouth, and his
other people, that ye should be mine." Also, Deuteronomy abominations from between his teeth."
14:1-3, "Ye are children of the Lord your God: ye shall not
cut yourselves, nor make any baldness between your eyes
for the dead, for thou art a holy nation unto the Lord thy Chapter 16: Jews cursed because they
God. And the Lord has chosen thee to be a peculiar people cannot keep Torah perfectly (Deut 27:26)
unto himself above all the nations that are upon the earth.
Thou shalt not eat any abominable thing." This portion Deuteronomy 27:26, "Cursed is he who will not keep the
concludes with the words (verse 21), "Ye shall not eat of words of this law to fulfill them; and all the people shall
anything that dieth of itself, thou shalt give it unto the say Amen." The Christians infer from this verse that the
stranger that is in thy gates that he may eat it, or thou law of Moses curses all who neglect any commandment of
mayest sell it unto an alien: for thou art a holy people unto the law, and there being so many commandments, no man
the Lord thy God; thou shalt not seethe a kid in its can properly practice them: hence, all Jews must be cursed.
mother’s milk". These verses afford sufficient evidence,
that such creatures, on account of their being unclean, were
Refutation:—The tenor of this verse does not go to God, but impiously rebels against it, and shakes off the
pronounce a curse against every one who will not keep the yoke of divine government. The curses will come upon
obligations and prohibitory laws set forth in the Books of him if he does not finally return to God with perfect
Moses. A strict fulfillment of all the commandments is repentance. It is acknowledged that God gave the law to
utterly impossible. Even our legislator Moses, the chief of His people from pure love, not for His own sake, but for
prophets, observed only those which he found practicable their benefit; nor did He multiply His commandments to
out of Palestine; since many of the divine precepts had weigh His creatures down with their burden, and bring
been especially adapted to and where solely practicable in perdition upon man’s soul, but to increase the claim of
the Holy Land. How much greater is the claim of other reward, and prepare the spirit for a glorious futurity. Not a
Israelites to be forgiven if they abandon certain precepts, single commandment is to be despised, for each contains
the performance of which is rendered impracticable in the seed of heavenly bliss. The more strictly and diligently
consequence of existing circumstances? Nor will they be man conforms to the number of divine precepts, the greater
included in the curse if they transgress a commandment becomes his worth and merit in the eyes of the Lord.
when led astray by the impulse of passion, provided it be
followed by sincere repentance, "for there is no righteous We find that Moses yearned to enter into the Holy Land in
man on earth who will do good and not sin;" and order to obtain an opportunity to fulfill all those
repentance is the balm and remedy for the pain and the commandments that had been ordained to be practiced in
mortification of sin. An instance is afforded in King David, Palestine. Here we must remind the reader that the curses
though he sinned in the case of Uriah, the Hittite, he was proclaimed in Deuteronomy 27, obviously relate to the
not cursed (by reason of his repentance); on the contrary, commission of secret and revolting sins, for the
he was blessed by the Almighty with an everlasting maledictions contain the expression ‫"וְשָׂ םבַּ סָּ תֶר‬And who
benediction, since a covenant was made with him that his put it (viz., the idol) into a secret place," while overt
throne should never be destroyed. See Jeremiah 33:20, transgressions meet punishment from the human tribunal.
"Thus speaketh the Lord, if ye can break my covenant with In a like manner we find, in the same chapter, that he will
the day and my covenant with the night, and there should be cursed "who smites his neighbor secretly;" this alludes,
not be day and night in their season, then may also my also, to the slanderer who secretly injures his fellow-man.
covenant be broken with David my servant, that he should A parallel expression occurs in verse 5 of the 101st Psalm
not have a son to reign upon this throne." The merit of his , in the words "Whoso privily slandereth his neighbour,
general piety availed during a long period to him and his him will I cut off." To avoid the error of its being
seed after him, and to all his nation. See Isaiah 37:35, understood with regard to corporal punishment, the law
"And I shall protect the city and save it for mine own sake adds the words secretly or privately. A similar curse
and for the sake of my servant David." This is a clear recoils upon him who refuses to observe certain laws,
evidence, that a man failing to observe a portion of the because he considers the word of God unimportant, a
divine law will not be accursed, so long as no opportunity presumption which certainly ranks among the secret sins.
of evincing his obedience has been afforded him. In like To sum up our review of these twelve verses of
manner will he be spared who, sinning under the influence Deuteronomy 27, we remark, that in the same mode as the
of passion, resolutely abandons his error, and shows public transgressor is punished by public justice here
sincere contrition. Only such a man is cursed who refuses below so the secret transgressor will be punished by the
to believe in the revealed will of the Almighty, or who invisible and supreme justice of our Heavenly Father. Only
rejects and contemns the divine commands. that man will be condemned who obstinately persists in
vice and scornfully disdains mercy which the Lord offers
In corroboration of the argument, we may refer to the to repentant sinners. This again may be illustrated by the
identical words of the passage under consideration, viz., words in Deuteronomy 29:29, "The secret things belong to
"Cursed is he who will not keep the words of the law to the Lord our God, but matters revealed, belong to us and to
fulfill them." If no exception whatever were admissible in our children for ever." The Christians have argued against
the rigid observance of the divine precepts, the inspired us from this verse without fully comprehending its purport,
penman necessarily would have said, "Cursed be he who and we can oppose them on their own grounds, by
will not keep every word of the law." The latter words, "to referring them to the concluding verses of their Gospel,
fulfill them," shows that the malediction concerns only viz., "For I testify unto every man that heareth the words
those who evade the opportunity of manifesting their of the prophecies of these books, if any man shall add unto
obedience. We further find in Deuteronomy 28:15, "And it these things, God shall add unto him the plagues that are
shall come to pass, if thou shalt not obey the voice of the written in these books; and if any man shall take away
Lord thy God to keep and fulfill all the commands and from the words of the book of these prophecies, God shall
statutes which I command you this day, all these curses take away his part out of the Book of Life and out of the
shall come upon thee and reach thee." This warning does Holy City, and from the promises written in these books."
not refer to a person who neglects the keeping and Now the Christians must be well aware that they have
fulfillment of all the commandments without any acted in contradiction to these emphatic warnings, in
exception, but to him who does not listen to the voice of having both added and diminished from their own
doctrines. Thus, for instance, they have made an during the time of the first temple (see Isaiah 22:3) "All
innovation by keeping the Sabbath on the first day of the thy rulers are fled together, they were bound by the
week instead of the seventh, for which no sanction archers; all that were found in thee were bound together,
whatever can be found in the Gospel. On the other hand, which fled from a distance." Moreover, if we say there are
they have totally disregarded commands enforced on them. two captivities, we must also say there are two
See Acts 15:20, where the eating of blood and of strangled redemptions, viz., the first already effected at the building
creatures is forbidden. To these commands they actually of the second temple, and the second expected at a future
do not conform, for they unscrupulously eat of both these period; and what man of sense can believe that the
forbidden articles. redemption of the second temple was a complete
redemption, since the Ten Tribes did not join in the return
to Jerusalem? There were only 42,360 men of Judah and
Chapter 17: Israel to have no restoration Benjamin, who availed themselves of the permission given
from current exile (Lev 26:42) by Cyrus, king of Persia, while the majority still remained
in Babylon. Nor can it be said that those who had retuned
Some Christian divines have asserted that the curses to Jerusalem enjoyed full independence, for when settled
pronounced in Leviticus 26:42, relate to the destruction of there, they were tributary to the Medes and Persians, as is
the first temple, and are therefore accompanied by the related in Nehemiah 9:36, "Behold, we are now servants,
consoling words, "And I shall remember the covenant with and the land which Thou hast given to our fathers to eat
Jacob, and also my covenant with Isaac, and also my the fruit thereof and its goodly produce; behold, we are
covenant with Abraham I shall remember, and I shall servants in it, and it yieldeth much increase to the kings
remember the land." In the same light they view the who Thou hast set over us, because of our sins, and also
passage, "And I shall remember unto them the first they have dominion over our bodies," etc. Subsequently
covenant that I brought them out of Egypt before the eyes the cruelties experienced proceeded from the Greeks, and
of the Gentiles to be their God, I am the Lord." The afterwards from the Romans. Though the Jews sometimes
Christians refer these topics to the remembrance of the rebelled, and nominated their own kings, yet there was no
second temple, and the redemption is said to allude to the ruler over them of the posterity of David, on whose house
captivity of Babel; but the subsequent curses contained in the scepter will devolve at the final restoration. The
Deuteronomy 28 are referred to the demolition of the Asmoneans were of the tribe of Levi, and members of the
second temple, and hence are unaccompanied by priesthood; and they were succeeded by Herod and his
consolatory words as Israel is to have no restoration from descendants until the ruin of the second temple, as we have
this exile. mentioned above.
Refutation:—Scripture does not authorize the supposition The inferiority of the second temple may also be judged
that the first-mentioned curses refer to the destruction of from the absence of the Ark, the Mercy-seat, the Cherubim,
the first temple only; the warnings contained in Leviticus and the Urim, and the Thummin, and the Shechinah. The
with regard to the first covenant, though materially and temple was deprived of the Shechinah (the manifestation
principally referring to the first temple in which the of the divine presence); all the prophecies ceased, and the
captivity commenced, include, also, the destruction of the former miracles were no longer witnessed. Under these
second temple and the afflictions suffered by Israel in the circumstances, how can it be asserted that Israel’s
present captivity. At the same time we perceive that the redemption was complete? We must rather acknowledge,
curses contained in Deuteronomy mention facts relating that the Lord excited compassion in the heart of Israel’s
exclusively to the first destruction. Among the conquerors, and awakened the mind of Cyrus to grant
maledictions mentioned in Leviticus 26:31, we read, "And permission to the Jews to return to Jerusalem, to rebuild
I shall destroy your sanctuaries," the latter word being in the temple, to serve the Lord, and to be freed from their
the plural must evidently be understood to include both the bondage.
first and the second temple; nor can the word sanctuaries
refer to palaces; since the passage in Leviticus goes on to We thus see that the evil consequences of the original
say "And I shall not smell your sweet savours," therefore it captivity still subsisted, at the return from Babylon; though
naturally points to the sacrifices offered up in the Herod, after committing great bloodshed among the sages
sanctuaries. Thus also the curses contained in and pious of Israel, built a splendid and magnificent
Deuteronomy 28:25, "The Lord shall cause thee to be temple, yet it is not a matter of doubt that Herod was all
smitten before thine enemies; thou shalt go out against the time subjected to the Romans, and held his throne
them one way, and in seven ways thou shalt flee before under their authority. All this tends to show that the
them." This undoubtedly did not take place during the time captivity continued from the day of the destruction of the
of the second temple, for then the Jews prevailed, and the first temple by Nebuchadnezzar until the present time. The
Romans suffered a total defeat, as is related by Joseph Ben apparent omission in Deuteronomy 28 of consolations and
Gurion. The Roman writers themselves acknowledge the like promises, as are held out in Leviticus at the close
evidently this fact; the prophecy, however, was fulfilled of the maledictions, can easily be explained, since in the
former portion the words of the covenant are not
completed; for immediately after the denunciations, Moses will be succeeded by those superlative and extensive
assembled the Israelites to establish the covenant with blessings which a future and universal restoration will
them while they were standing before the Lord; hence we produce for Israel.
read in Deuteronomy 29:11 [29:12], "That thou shouldst
enter into covenant with the Lord thy God and into his
oath." Moses adds in this chapter the oaths of the covenant,
Chapter 18: Torah concerns physical life
in addition to what he impressed on them in the preceding only, not spiritual life nor afterlife
chapter; then after laying before them the dread of the
calamities, he subjoins the most emphatic consolation and The Christians offer an objection against the divine law, by
promise of perfect redemption. See Deuteronomy 30:1, stating that the Mosaic code gave no promise to the
"And it shall come to pass when all these things are come faithful of bliss in a future state, but limited all reward and
upon thee, the blessing and the curse which I have set punishment solely to our existence here below. They refer
before thee, and thou shalt call them to mind among all the us to the 26th chapter of Leviticus, and maintain that on
nations whither the Lord thy God has driven thee," (verse this account no mention is made in the law or in the
2) "And shalt return unto the Lord thy God and shalt obey prophetic writings concerning the condition of the soul in a
his voice, according to all I commanded thee this day, thou future state, and that all predictions relate only to worldly
and thy children, with all thy heart and with all thy soul," prosperity.
(verse 3) "That then the Lord thy God will turn thy
captivity and have compassion upon thee, and will return Refutation:—The divine law dwells in many passages on
and gather thee from all the nations, whither the Lord thy our reward in this world, man being a compound of matter
God has scattered thee." (verse 4) "If any of thine be and spirit; and agreeably to this division the divine
driven out unto the utmost part of heaven, from thence will commandments are likewise of a double character, some
the Lord thy God gather thee, and from thence will he calling on our physical, others on our intellectual powers.
fetch thee." (verse 5) "And the Lord thy God will bring Now, the fulfillment of our duties depends on the co-
thee unto the land which thy fathers possessed, and thou operation of body with mind. Our material state is open
shalt possess it, and He will do thee good and multiply and manifest to all, while our spiritual condition remains
thee above thy fathers." Verse 6, "And the Lord thy God imperceptible. On this account, Holy Writ treats with
will circumcise thine heart, and the heart of thy seed, to clearness and precision on the dispensations affecting our
love the Lord thy God with all thine heart and with all thy material condition, and touches but lightly upon those
soul that thou mayst live." Verse 7, "And the Lord thy God affecting the soul in a future state. We must here call
will put all these curses upon thine enemies and on them attention to the forcible truth, that the uninterrupted
that hate thee which prevented thee." Verse 8, "And thou enjoyment of peace and prosperity of our corporeal
shalt return and obey the voice of the Lord, and do all the existence must ever be the prime object of our wishes, and
commandments which I command thee this day." Verse 9, the benevolent design of the Almighty. It is only in the
"And the Lord thy God will make thee plenteous in every tranquil untroubled state of the body that man has an
work of thy hand, and in the fruit of thy body, and in the opportunity to devote himself fully and entirely to the
fruit of thy cattle, and in the fruit of thy land for good: for faithful performance of the divine behests. When
the Lord will again rejoice over thee for good, as he struggling with malady, or suffering from hunger, or
rejoiced over thy fathers." Verse 10, "If thou shalt hearken laboring under any bodily affliction, it becomes impossible
unto the voice of the Lord thy God to keep His for us to fulfill many of our religious duties. The law,
commandments and His statutes which are written in this therefore, holds out the reward to its pious followers, that
book of the law, and if thou turn unto the Lord thy God their bodies shall be free from trouble and disease, so that
with all thy heart and with all thy soul." Hence, we see that they may be enabled to conform to the Holy Will of the
this prediction is awaiting fulfillment, since the particulars Almighty, and thereby prepare the soul for eternal bliss.
contained in the above quotation did not, during the time We see clearly in Leviticus (26:11 and 12), that the law,
of the first or second temple, take place. At the same time, after promising temporal happiness, adds also the boon of
we discover in the said passages every consolation that spiritual welfare. See ibid., "And I shall place my
hope can suggest, for it points out at once both our residence among you; and my soul shall not abhor you,
restoration and the redemption of our souls: a redemption and I shall walk among you, and I will be your God, and
which is the truest deliverance from all troubles, and the you shall be unto me a people." Thus was also promised to
boon and summit of all human aspirations. The promise Abraham and his posterity worldly success for the
with regard to our future state far surpasses the promise performance of the covenant. Spiritual reward is indicated
given in Leviticus, which alludes merely to our political by the following passage in Genesis 17:7, "I will be unto
restoration. There is certainly a distant allusion to the thee a God, and to thy seed after thee." In the same chapter
divine regard and consideration of the second temple; yet, (verse 8) the gracious addition is made, "And I shall be
as full liberty never shone upon those who went up, as we unto them a God." The patriarch Jacob, too, when
have clearly and incontestably shown, we must necessarily concluding his vow by saying (Genesis 28:21), "And the
conclude, that the curses, as contained in Deuteronomy, Lord will be unto me a God," alluding to spiritual welfare,
as every thinking man must acknowledge. Not in this chapter of St. Paul’s Epistle to the Romans, which forcibly
portion alone, but throughout the whole law, we meet with corroborates our argument; a careful perusal of the
a variety of passages bearing reference to the ultimate following words, from Deuteronomy 32:46-47, will
destination of man, especially where God’s immediate likewise justify the view here taken: "Set your hearts unto
influence and supervision over the conduct are expressed. all the words which I testify among you this day, which ye
shall command your children to observe, to do all the
The very ceremonial observances ordered in the law, and words of this law, for it is not a vain thing for you, because
the whole temple service had no other purpose than to it is for your life; and through this thing you shall prolong
bring the worshipper near the Throne of Mercy, and to your days on the earth," etc. Here, two different rewards
purify and to prepare the soul for a more exalted state. The obtainable through observance of the Divine Law are held
closeness with which God, by His covenant, has bound out to man. There is a spiritual reward and a temporal
unto himself the people of Israel, is the reason He called reward. Concerning the spiritual, Scripture says, "For it is
them "His first-born son," "His chosen one," "His friend," your life;" and concerning the temporal reward, we read,
"His beloved," "His holy one," "His portion," and "The "And through this thing you shall prolong your days on the
bond of His heritage." The epithet, ‫( סְ גֻלָּה‬Segulah), earth." The welfare of the soul, on account of its
commonly rendered "peculiar people," has occasionally surpassing value, is mentioned first, though in reality it is
the signification of any object peculiarly precious and the last lot of man. Another allusion to the reward of
valuable. This interpretation of the foregoing Hebrew word eternal life is made in Deuteronomy 33:29, in the very last
is confirmed in Ecclesiastes 2:8. The announcement of words recorded in the speech of Moses, "Happy art thou, O
Divine Grace, or favor, our lawgiver, Moses, Israel, who is like unto thee a people saved by the Lord?"
communicated to Israel by denominating them "Children This verse conveys the idea that worldly acquisitions, such
of the Almighty," who are beloved by their Father in as dominion, power, conquest and increased wealth do not
Heaven, attached to Him in their present state, and not constitute true happiness, because they can be shared by
separated from Him in the life to come. We refer the nations who do not acknowledge God; for true happiness is
reader to Deuteronomy 14:1-2, "Ye are the children of the spiritual salvation, of which no people have been declared
Lord your God; ye shall not cut yourselves nor make any worthy excepting the people of Israel, as we perceive in
baldness between your eyes for the dead. For thou art a the words, "Happy art thou, O Israel; who is like unto thee,
holy people unto the Lord thy God, and the Lord has a people saved by the Lord?" A truth confirmed in the
chosen thee to be a peculiar people unto Himself above all words which follow, He is "the shield of thy help," seem to
the nations that are upon the earth." convey the idea, that the boon of spiritual blessings does
not exclude temporal happiness; and that those who devote
The tendency of these passages, is to teach that it is themselves to the Lord, find also their protection in Him in
unbecoming to indulge in excess of grief on account of the the time of need. The same idea is expressed in the words
death of the body, since it is declared that Israel is a nation of the Psalmist "Trust in the Lord, He is your salvation and
holy to the Lord and chosen by Him. By the word chosen, shield." The divine interposition is further illustrated in the
we understand that the soul is destined to adhere to Him sequel of the verse under consideration (viz. Deuteronomy
and to enjoy His presence for ever. If earthly distinctions 33:29), where we see "The shield of thy help," and "Who
were intended to be the sole purport of human existence, is the sword of thy glory;" showing, as the Psalmist says,
death would be a more severe visitation on the rich than on "That not by their own swords they inherited the land."
the poor. Another allusion to a future state, we must refer
to Leviticus 18:5, "Ye shall, therefore, keep my statutes A reference to the punishment of the soul is made in
and my judgments, which if a man do he shall live in them, Leviticus 22:3; "Say unto them according to your
I am the Lord." It cannot be imagined that this relates to generations, every man of your seed who shall approach to
longevity on earth, for we do not find that the pious, who the sanctuary which the Children of Israel shall sanctify
observe the divine law, prolong their existence here below, unto the Lord while his impurity is upon him, that soul
beyond those who transgress; the passage, therefore, shall be cut off from before me; I am the Lord." The words
necessarily refers to immortal life. "from before me" relate to the soul which originates from a
holy source, and to which it will return if found worthy. A
The opinion of the opponents of Judaism is that the first similar allusion to the soul is made, ibid. 23:29; "For
man, through his rebellion against the word of God, was whatsoever soul it be that shall not be afflicted on the self-
condemned to spiritual death. They rest their argument on same day shall be cut off from her people;" and again, "and
the passage in Genesis 2:17, "For on the day that thou every soul which shall do any work on the self-same day,
eatest thereof thou shalt surely die," which death they that soul shall I cause to be lost in the midst of her people;"
deem to be that of the soul. Now, by comparing this that is to say: she shall not be gathered to the souls of the
passage with the preceding quotation, we cannot avoid the pious who are denominated "her people." Thus, we find in
conclusion that the curse of Adam will have no effect on Genesis 25:8, "And he was gathered unto his people;" that
those who faithfully obey the divine ordinances set forth in is to say: he was gathered to, and associated with the
the Mosaic law. We refer the reader, also, to the 5th spirits of pious and Godly men. We will give a further
proof that scripture does not treat here on the mere body;
for in Deuteronomy 32:50, we read, "And thou shalt be shall not be cut off." See also Isaiah 45:17, where he says:
gathered unto thy people, as Aaron thy brother died in the "Israel is saved by the Lord with an everlasting salvation,"
mountain Hor, and was gathered unto his people." Thus, etc. A parallel phrase occurs in the words of Moses,
we see that the term gathering applies exclusively to the Deuteronomy 33:29, viz.: "Happy art thou, O Israel, who
soul. In like manner, Isaiah 58:8, "The glory of the Lord is like unto thee?"
gathereth thee in." Balaam, though a Gentile prophet,
perceiving by the power of his vision that the Israelites not This implies that the spiritual salvation is not a transitory
only stood in this world under the special supervision of boon, but an everlasting benefit; therefore Isaiah says, in
the Almighty, but had also a blissful end and rich hope chapter 45:17, "Ye shall not be abashed and not be
after their death; he therefore prayed for himself to be ashamed through eternity." Isaiah remarks, on the death of
deemed worthy of participating in their spiritual bliss in a a penitent man (chapter 57:18) "I saw his ways and I
future state. See Numbers 23:10, "May I die the death of healed him, and led him to his repose, and I bestowed
the righteous, and my last end be as his." comfort on him and on his mourners." The words, "And I
saw his ways and I healed him," clearly indicate the
The theme of beatitude of the soul is constantly reverted to spiritual healing, that is, the pardon for iniquity. To the
by David in his Psalms, and is the incentive for keeping same effect we read in Psalm 41:5 [41:4], "Heal my soul,
the commandments of the Divine law, and of pouring forth for I have sinned unto Thee." Also in Isaiah 6:10, "And he
prayers for its attainment. See Psalm 19:8 [19:7], "The law shall return and be healed," (which means after the
of the Lord is perfect, restoring the soul." Psalm 27:13, expiation of his sins). "I shall lead him to his destination,
"Unless I had believed to see the goodness of the Lord in and thereby bestow comfort upon him, and also to his
the land of the living." Psalm 116:8-9, "For Thou saveth mourners," who will derive consolation from the
my soul from death, my eye from tears, my foot from knowledge that after his death he will partake of that
stumbling; I shall walk before the Lord in the land of the happiness which is reserved for the pious in the world of
living." Psalm 26:9, "Do not gather in my soul with the souls. The grant of a glorious reward of the pious is
sinners." Psalm 16:10-11, "For Thou wilt not leave my alluded to in Isaiah 58:8, "Then thy light shall break forth
soul in the grave; Thou wild not let thy pious men see like the morning dawn, and thy healing shall spring forth
corruption; Thou makest me know the path of life; fullness speedily, and thy righteousness shall go before thee, and
of joy is in thy countenance; delights are at thy right hand the glory of thy God shall gather thee, viz., into the place
for ever." Psalm 49:16 [49:15], "But God will redeem my of happiness where the souls of the righteous are received
soul from the power of the grave, for He will take me, in the bond of endless life." The term light applies to the
Selah." Psalm 25:12-13, "Who is the man who feareth the existence of the soul in the region of spirits, where it
Lord, him shall He teach in the way he should choose, his enjoys immortal bliss in the presence of the Lord. This is
soul shall abide in bliss, and his seed shall inherit the further illustrated by what Abigail said to David (1 Samuel
earth." Psalm 31:20 [31:19], "How great is thy goodness 25:29), "And the soul of my lord shall be bound up in the
which Thou hast preserved for those who fear Thee." bond of the living with the Lord thy God;" on the other
Psalm 36:8-10 [36:7-9], "How precious is Thy mercy, O hand she says, with regard to the spiritual punishment of
God, and the children of men shall be protected under the the wicked, "And the soul of thine enemies He shall cast
shadow of Thy wings; they shall be satisfied with the away as from a sling." And Ezekiel says (18:21), "The
fatness of Thy house, and Thou shalt give them drink from wicked man who turneth away from all his sins which he
the stream of Thy delights, for with Thee is the source of hath committed, and observeth all my statutes and does
life; in Thy light we shall see light." Psalm 73:25, "Who judgment and righteousness, he shall surely live;" and
will be for me in Heaven, if I delight not to be with Thee further, "When the wicked man returneth from the
on earth?" And various other passages of like description wickedness which he hath committed; and shall do
occur throughout the Psalms. Solomon, the son of this judgment and righteousness, he shall live with his soul."
sublime poet, has enlarged on the beautiful representation "When he turneth from all his transgressions, he shall
of the Heavenly fruit: he says in Ecclesiastes 3:21, "Who surely live and not die." And 20:11, "And I gave to them
knoweth the spirit of man which rises on high?" and ibid. my statues, and my judgments are made known to them
12:7, "And the dust goeth to the earth as it was, and the which if a man doeth he shall live in them." It is perfectly
spirit returneth to God who gave it:" and Proverbs 11:7, obvious that the prophet speaks of everlasting life wherein
"When the wicked man dies, hope is lost, and the no death can occur, and which may justly be denominated
expectation of his exertions is lost." Ibid 14:32, "The true existence with regard to the future state. Elihu says
wicked man is driven away by his own evil doings; but the (Job 33:30), "To bring back his soul from perdition to
righteous man confideth even in his death." And ibid shine in the light of the living." The prophet, Zechariah
23:17-18, "Let thy heart not envy the sinner, but abide in speaks on that subject in chapter 3:7, "Thus saith the Lord
the fear of the Lord the whole day; for surely there is a of hosts, if thou wilt walk in my ways and keep my
hereafter, and thy hope shall not be cut off." And ibid observances, and judge also my house and guard my court,
24:14, "Know, then, that wisdom is equally good for thy I will give thee ingress among those who are standing
soul if thou findest it; and there is a hereafter, and thy hope here," (the ministering Angels.) This promise manifestly
shows that the soul, after being freed from the body, existence of Jesus. The seventh day was also kept sacred
obtains a blissful habitation in the world of spirits. We may by the founders of the Christian religion and its disciples.
also quote the words of Daniel 12:2, "And many of those The Sabbath was observed (the translator refers to the
who sleep in dust shall awake, some for eternal life and book of Feasts and Fasts published 1825) for nearly 500
some to shame and everlasting contempt, and they that be years after the vulgar era, when one of the Popes instituted
wise shall shine as the brightness of the firmament, and the sanctification of the first day of the week instead of the
they who promote righteousness shall be as stars for ever proper Sabbath-day. See the record thereon in Zemach
and ever." David.
The above verses found in the law, in the Prophets and in The seventh day is not merely instituted as a ceremonial
the Hagiography form a sufficiency for our faith in law, prescribing to us cessation of all labor, but is to be
spiritual rewards and punishments hereafter. There are held universally sacred by the express word of the
many other passages to be met with in the Divine Law and Almighty, "Remember the Sabbath-day to keep it holy,"
the Prophets, affording additional evidence of the Exodus 20:8. See also ibid 16:29, "Behold the Lord giveth
immorality of the soul. you the Sabbath; therefore He giveth you, on the sixth day,
food for two days." The supply of manna during the six
Note: chapter and verse numbers in brackets [] are the days of the week, and the allotment of double the quantity
numbers used in the English bible. on the sixth day afford a miraculous confirmation of the
sanctity of the Sabbath.
Chapter 19: Torah was temporary, Therefore the Divine Ordinance of the Sabbath cannot be
abrogated by Jesus’ new law abrogated; more especially as this command is included in
the Decalogue, the authority of which is acknowledged by
Many Christians oppose us with the opinion that the all followers of Christianity. It appears, however, that the
Mosaic Law had not been established for a permanent, but Christians have been anxious to abolish the law of Moses
only for a limited period, and was totally abrogated by on their own accord and responsibility, for they have no
Jesus, who bequeathed to his disciples and followers a new authority whatever for doing so from Jesus and the
law which dispensed them from conforming to the ancient Apostles. If Jesus had really absolved them from the
statutes and ordinances laid down in the Mosaic code. For commandments contained in our Bible, wherefore did he
(they allege) according to the old law, they (the Israelites) urge the observance of a part of them; as, for instance, the
had been given over to the power of death, while the new honor due to parents, neighborly love and charity?
dispensation was a law of grace and easy to practice. The Wherefore did he warn them against homicide, adultery,
commandments given, they say, were so rigorous that no theft, and false testimony? See Matthew 19. On what
man could observe them properly. Hence it came that the foundation rests the Apostle’s prohibition to abstain from
fundamental laws, such as circumcision and the idolatry, incest, and eating of blood and strangled animals?
observances of the Sabbath, were but temporary, and (See Acts 15:20.) Nor can we comprehend the assertion
continued only to the time of the coming of Jesus the that the law of Moses must discontinue because the
Nazarene, who immediately substituted baptism instead of Israelites had been guilty of death according to it, but not
circumcision, and the consecration of the first day instead according to the law of Jesus, which was called the law of
of the seventh. Grace. Did not Paul order the death of one marrying his
father’s wife? (See 1 Corinthians 5:1). Even at the present
Refutation:—This statement of the Christians is fallacious. day, Christians inflict death on the murderer, the adulterer,
The Gospel itself refutes their opinion, for in Matthew and the thief (translator’s note: This was perfectly true at
5:17-20, Jesus says to his disciples, "Think not that I am the date when the author wrote.); while, according to the
come to destroy the Law or the Prophets; I am not come to Mosaic dispensation, pecuniary thefts were not punished
destroy but to fulfill; for verily I say unto you, till Heaven with death. See Exodus 21:16, where it is said "He who
and earth pass one jot or one tittle shall in no wise pass stealeth man and selleth him, he shall be put to death," etc.
from the law till all is fulfilled;" "Whosoever, therefore, Equally untrue is it that the law of Jesus is more easy to
shall break one of these least commandments, and shall practice than that of Moses. In Matthew 19:21, we find, "If
teach men so, he shall be called the least in the kingdom of thou wilt be perfect, go and sell that thou hast, and give to
Heaven; but whosoever shall do and teach them, the same the poor." The same is repeated in Luke 18:22. This shows
shall be called great in the kingdom of Heaven." that it is required by the laws of Jesus, that man shall
dispose of his property and devote it to charitable
The Christians themselves must admit that Jesus and his purposes; the law of Moses, however, decrees that only the
Apostles were circumcised; for we find that Paul tenth part of the harvest shall go for charitable purposes,
circumcised his disciple, Timotheus, as is recorded in the and the remainder be enjoyed by the owner. This proves
Acts 16:3, which fact proves, according to their own that the legislative system of Moses is by no means
statement, that the law was not abolished even after the oppressive; but on the contrary, serves to benefit both the
body and the soul. Again, if men have been dispensed
from obedience to the laws of Moses, why do they the voice of the Lord thy God to observe His
acknowledge some of the laws on consanguinity, and commandments which are written in the book of this law."
prohibit intercourse between the following six degrees of
affinity, namely, with the mother, the father’s wife, the This manifestly proves that the gracious promises and
sister, the brother’s wife, the daughter, and the son’s wife? assurances will only be realized provided we rigidly follow
With regard to other relations they are not guided by the the precepts prescribed in the books of Moses. The
Divine enactments transmitted to us through Moses; but expression, "this day," points out the impossibility of a
occasionally they permit the unlawful, and forbid the subsequent legislation, and the unchangeableness of the
legitimate degrees of intermarriage. revealed Will of the Almighty. In a like manner, we learn
from the passage, "The law which Moses commanded us,"
The Christians seem here to abandon the solid foundation is an inheritance of the congregation of Jacob; that,
on which we rest our hopes, and act from self-formed contrary to the Christian belief, no period whatever has
opinions. The Gospel presents no express code on the been assigned to limit the duration of the Mosaic code. The
points in question, and if these laws are no longer valid law of Moses is to remain an everlasting inheritance to the
which determine the relationship of consanguinity, why congregation of Jacob forever. "For it shall not be
did not Jesus introduce new regulations in lieu of the laws forgotten out of the mouth of his seed." The term,
of Moses? In modern days the Christians are partly guided "congregation of Jacob," (instead of house or seed of
by the Mosaic code, and partly by human enactments at Jacob), shows that the law is not merely an inheritance to
various periods. They make changes and alterations, the children of Jacob but to all who may congregate with
accommodating them to the customs of the day, and render them, "from the sons of the stranger, who join themselves
established principles subservient to temporary wants and to the Lord to serve Him, and to love the name of the Lord,
arbitrary innovations. Convinced, as we Israelites are, that and to be His servants. Every one that keepeth the Sabbath
the divine revelation proceeds from Infinite Wisdom, and from polluting it, and taketh hold of my covenant." "They
is, therefore, in itself complete and perfect in its aim, we shall," as Isaiah says (Isaiah 14:1), "be joined with them,
cannot possibly admit of any change, deviation, addition, and be included in the house of Jacob." The expression,
or diminution. Holy Writ warns us on this point. "All His commandments are sure, they stand fast for ever
Deuteronomy 4:2, "Every word which I command you ye and ever," is no less an evidence of the eternity of the laws
shall observe and do. Thou shalt not add unto it, and not contained in the Pentateuch, as ‫"( לָ עַד‬for ever"), and ‫לְעוֹלָם‬
diminish therefrom." Further (Deuteronomy 4:8), "Where ("eternally), imply an uninterrupted and endless course of
is a nation so great which has such just and righteous time. We meet with an unmistakable use of the two words
statutes as all this law which I place before you this day?" in the Psalm 148:6, "And He has established them for ever
Ibid, "If thou wilt obey the voice of the Lord thy God to and ever, He has given an ordinance and it shall not be
observe His commandments and His statutes which are infringed." The passage, "And I will keep Thy
written in this book of this law," etc. In the same book commandments continually for ever and ever," alludes to a
(Deuteronomy 33:4) we read, "The law that Moses period unlimited by time. In accordance with this, we find
commanded unto us is an inheritance of the congregation in Exodus 15:18, the words ‫" יהוה יִמְלֹךְ לְעֹלָם וָעֶד‬The
of Jacob." To this we add the words of the Psalmist (Psalm Lord shall rule for ever and ever." So likewise in the
19:8-10 [19:7-9]), "The law of the Lord is perfect, exhortation of the last of the prophets (Malachi 3:22 [4:4]),
restoring the soul; the testimony of the Lord is faithful, "Remember ye the law of Moses, which I commanded
making wise the foolish; the statutes of the Lord are just, unto him on Horeb, concerning all Israel (giving him
rejoicing the heart; the commandments of the Lord are statutes and judgments)," we discover that there will never
pure, enlightening the eyes; the fear of the Lord is clean, be any other law besides the law given unto Moses on
standing forever; the judgments of the Lord are true and Mount Sinai. We likewise meet with the Gentile
righteous altogether." In the same book (Psalm 119:44) he authorities, who state that the law of God given to Israel is
says, "And I will keep thy commandments for ever and eternal and perfect – that no succeeding law has ever been
ever." We refer also to the conclusion of the prophecy by given – that those are mistaken who assert that Moses gave
Malachi, who says, "Remember ye the law of my servant the first and Jesus the second law – and that Jesus gave no
Moses which I commanded him in Horeb, concerning all new law, but merely confirmed the commandments given
Israel (giving them), statutes and judgments." These verses through Moses. Thus in all these doctrinal points they are
give satisfactory evidence, that the divine law in its found to agree with us.
sublime perfection and simplicity is not to be enlarged or
curtailed, and much less to be abrogated and superseded by Note: chapter and verse numbers in brackets [] are the
any other code. The immutability of the law is pronounced numbers used in the English bible.
in Deuteronomy 28:1, "And thou shalt listen to the voice
of the Lord, and do all His commandments which I
command thee this day." The same is repeated in a
subsequent passage, it being said, "If thou wilt but listen to
Chapter 20: Jesus gave a new law, Proverbs 1:8, "My son, hear the instruction of thy father,
and forsake not the laws (or teaching) of thy mother."
prophesied by Isaiah 2:3 and Isaiah 51:4 Further, ibid 3:1, "My son, forget not my laws (teachings),
and let thine heart keep my precepts." And in the same
"And many nations shall go and say, Come let us go up to chapter, "for I give you a good doctrine: do not forsake my
the mountain of the Lord, to the house of the God of Jacob, laws" (i.e. instructions). No person will venture to assert,
and He shall teach us in His ways, and we will walk in His that King Solomon alluded to any new law, written by
paths, for out of Zion shall go forth the law and the word himself, or any of his contemporaries. Controversial
of the Lord from Jerusalem" (Isaiah 2:3). This verse is opponents, themselves, must acknowledge, that the word
combined by the Christians with that in Isaiah 51:4: ‫ תּוֹרָה‬in the Book of Proverbs has no other meaning but
"Hearken unto me, O my people, and give ear unto me, O worldly uninspired instruction; and the inference deducible
my nation, for a law shall proceed from me, and I will from this interpretation, with regard to the passage under
make my judgment for a light of the people." They deduce discussion, is so obvious, that it leaves no ground for
from it that Isaiah here prophesied that there would be a vindicating the existence of a new law, subsequent to the
future covenant, viz., the law of Jesus; the law of Moses one given by Moses.
having been delivered on Sinai, while the new doctrine of
Jesus was promulgated in Zion.
Chapter 21: Isaiah’s prophecy of the
Refutation:—The preceding chapter disproves this virgin birth (Isaiah 7:14)
assertion, we having therein established on incontestable
testimony, that the law of Moses is not to be revoked, and Isaiah 7:14, "Therefore the Lord shall give unto you a sign;
that no second revelation is to be added to the former; behold, the young woman is with child, and she will bear a
therefore no inference or support can be derived from the son, and she will call his name Emanuel" (God is with us).
above texts. The verses quoted do by no means declare that This verse is applied by the Christians as an evidence of
a new law was to be given by the Almighty, but that the their faith. The prophet, they say, predicted here, that an
‫ תּוֹרָה‬which means instruction and improvement, shall go Israelitish virgin would conceive, and bare a son (Jesus)
forth from Zion, and shall be communicated through the under the influence of the Holy Ghost, as is related in the
advent of the true expected Messiah. Hence, they shall say, Gospel of Matthew.
"And he shall instruct us in his ways, and we will walk in
his paths." The King Messiah is to be the Instructor. In Refutation:—This assertion rests solely on the support of
allusion to him, the prophet says, "And he shall judge imagination. The word ‫(עַ לְ מָה‬young woman) used in the
among the Gentiles." A passage relating to this we read in verse, does not mean a virgin, as they maintain, but
Isaiah 42:1, "Behold the servant on whom I shall rely, for signifies merely young woman. See Genesis 24:14, where
he as judge and a teacher, shall carry out judgment among Abraham’s servant says, first, "And there shall be a damsel
the Gentiles, and they shall wait for his instruction." A
parallel promise is given in the words, "For the law [i.e. ‫הַ נַּעֲ רָה‬to whom I say," etc.: and afterwards, he says, "and
instruction] shall proceed from me, and I will make my there shall be a young woman ‫הָ עַ לְ מָה‬who cometh out to
judgment rest as the light of Nations." The beneficent draw water," etc. Both ‫נַעֲ רָה‬and ‫עַ לְ מָה‬can be applied
activity of the King Messiah is further exhibited in the either to a maiden or a married woman. With regard to a
prediction (Isaiah 2:4), "And they shall strike their swords maiden, we find in Genesis 24:28, "the young woman run
into ploughshares," etc. and told her father’s household:" and, in Ruth 2:5, "To
whom belongeth this young woman?" (‫)הַ נַּעֲ רָה‬. In the
This justifies the expectation that, in cases where otherwise same way, we meet with the word ‫עַ לְ מָה‬meaning simply
wars arising from strife and contention would occur, young female: for instance, Exodus 2:8, "And the young
appeals will be made to the King Messiah, who will rule woman went and called the mother of the child." As we
over all nations, and decide which party is in the right, and
which in the wrong. Thus, he will establish peace between express in Hebrew ‫נַעֲ רָה‬and ‫עַ לְ מָה‬indiscriminately for a
them, and thus prevent warfare between nations. The virgin or a married woman, so we apply, respecting a
destructive instruments of battle will no longer be required, young man, both ‫ נָעַר‬and ‫עֶ לֶם‬. See 1 Samuel 17:58,
but will be converted into implements of husbandry. "Whose son is this lad?" (‫)עֶ לֶם‬. And in the same chapter,
"Their swords shall be struck into ploughshares, their verse 56, "Whose son is this young man?" (‫)נָעַר‬. The age
spears into pruning hooks; nation shall no longer lift up of adolescency is likewise expressed both by ‫ עֲלוּמִים‬and
sword against nation, and they shall no longer learn the art
of war." We acquire by this prophecy a manifest assurance by ‫נְעוּרִים‬. See Isaiah 54:4, "and thou shalt forget the
that the law which is to proceed from the Messiah is shame of ‫ עֲלוּמִי‬thy youth." And Jeremiah 31:19, "and the
nothing else but the instruction and propagation of the disgrace of ‫ נְעוּרִים‬my youth." This proves, that the female
most humane principles. The Hebrew word ‫ תּוֹרָה‬is very in minor age, whatever her state may be, is denominated
frequently used for conveying the idea of instruction." See alike by ‫נַעֲ רָה‬or ‫עַ לְ מָה‬in the same manner as the young
man in minor years is styled ‫ נָעַר‬or ‫עֶ לֶם‬. The wife of the inhabitants of the valley, and even the support of the
Isaiah, who was still youthful, is termed in Scripture, ‫עַ לְ מָה‬ scepter from Beth-Eden, and the people of Syria shall go
young woman. Moreover, the sense of the chapter is into captivity into Kir, saith the Lord." About Israel, the
altogether adverse to the exposition of the Christians. It same prophet predicted (ibid 7:11), "And Israel shall be
refers to Ahaz, King of Judah, who had been in great exiled from its territory." Hence it appears, that before
trouble and consternation on account of the confederacy three years had elapsed after this announcement, the
which the monarchs (Pekah, King of Israel, and Rezin, Syrians, and many of the Israelites, with the Kings, Rezin
King of Syria,) had determined on, namely, to besiege and and Pekah, were carried into captivity to Assyria. In the
subjugate Jerusalem. See Isaiah 7:2, "And it was told to the twentieth year of Jotham, which was the fourth of Ahaz,
House of David, saying, Syria is confederate with Hosea, the son of Elah, killed Pekah, the son of Remaliah,
Ephraim; and his heart was moved, and the heart of the and reigned in his stead.
people, as the trees of the wood are moved with the wind."
Hence, the Lord sent to him the prophet Isaiah, to give him There is here a variation of statements with regard to these
courage, that his heart should not be dismayed at their event, twenty years being ascribed to the government of
approach—since their design would assuredly be frustrated. Jotham, while subsequently it is mentioned that the
To convince him of this, the Almighty gave him a sign, or occupation of the throne only lasted sixteen years, so that
token that Jerusalem would remain unmolested, and that the four additional years must be considered to belong to
the territories of Samaria and Damascus would soon be the reign of his son Ahaz. We reconcile this discrepancy
abandoned and deserted. Had it been the purpose of by the view, that, Ahaz having been a wicked king,
inspired writ to announce, as the Christians maintain, the Scripture prefers adverting to the departed pious King
advent of Jesus, how could Ahaz be concerned in a sign Jotham than to the reigning monarch, the ungodly Ahaz.
that could only be realized many centuries after his death, Thus the sixty-five years expired in the ninth year of
or how could any promise cheer his heart that was not to Hosea, the son of Elah, when the complete exile of all
be fulfilled in his own days? It is true, there is also a Israel took place. The following calculation will show the
prophecy, in this chapter, relating to calamities suspended historical connection between the prophecy and its
over the hostile kings, and which happened within sixty- fulfillment. Amos prophesied two years before the
five years subsequent to the existing danger; "For the head earthquake, which occurred in the seventeenth year of the
of Syria is Damascus, and the head of Damascus is Rezin; reign of Jeroboam, the son of Joash, King of Israel. This
and within threescore and five years shall Ephraim be king ruled twenty-four years after the earthquake. Then
broken, that it be no people." But the computation of sixty- Menahem governed twelve, Pekahiah two, Pekah twenty,
five years did not commence from the date of the prophecy. and Hosea nine years, which make together the sum of
At the period when the prophet spoke, his young wife was sixty-five years. The seven months of the reign of
pregnant, and bore a son, who was first called Emanuel Zechariah and Shalum are omitted from the calculation,
(God is with us), and afterwards, Maher-shalal-hash-baz being included in the years of the other kings. This
(speed the plunder, hasten the spoil). "For," says Isaiah, calculation has been adopted by several Christian authors.
"before the boy shall know how to call father and mother, If our opponents should ask who the young woman was to
the riches of Damascus and the spoil of Samaria shall be whom Isaiah alluded when he said, "She is with child, and
taken away before the King of Assyria." The fulfillment of shall bear a son;" we reply, that she was (as we have
this event is thus recorded in 2 Kings 16:9, "And the King before asserted) the prophet’s wife. This is proved by
of Assyria hearkened unto him, and the King of Assyria Isaiah 8:3, "And I came to the prophetess, and she
went up against Damascus, and took it, and carried the conceived and bare a son; and the Lord said unto me, Call
captives to Kir, and slew Rezin." In the same book (15:29- his name Maher-shalal-hash-baz." The question may then
30) the fate of Pekah, King of Israel, is described in the arise, How could he be called so after the name Emanuel
following words. "In the days of Pekah, the son of had been previously given to him to afford a sign to Ahaz?
Remaliah, King of Israel, came to Tiglath-Pileser, King of We answer, by showing that the child received not two but
Assyria, and took Ijon, and Abel-Beth Maachah, and three names, in consideration of the three kings concerned
Janoah, and Kedeth, and Hazor, and Gilead, and Galilee, in the prophecy. Referring to the King of Judah he was
all the land of Naphtali, and carried them captive to named Emanuel (God is with us), to indicate that from the
Assyria." Verse 30, "And Hosea, the son of Elah, made a time of his birth peace would prevail in Judea.
conspiracy against Pekah, the son of Remaliah, and smote
him, and slew him, and reigned in his stead, in the Alluding to the King of Israel, he was called Maher-shalal,
twentieth year of Jotham, the son of Uzziah." The word of and in allusion to the King of Syria he received the name
of Hash-baz, pointing out by the two latter names, that
the prophet Isaiah ‫"וְחָ מֵשׁשָׁ נָה וּבְעוֹדשִׁ שִּׁ ים‬within sixty- those monarchs, with all their possessions, would soon
five years," is to be understood, as at the completion of become the spoil of the Assyrian Kings. The two names
these years, counted from the time of the prophecy of are of a synonymous character, and in perfect accordance
Amos, who predicted, concerning Damascus (in his book, with each other. Therefore the prophet says, shortly after
1:5), "And I will break the bolt of Damascus, and cut off mentioning Emanuel (7:16), "for before the child shall
know to refuse the evil and choose the good, the land that exclaimed, "Surely, the Lord’s anointed is before Him;"
thou abhorest shall be forsaken of both the kings." In the but only when he came to David, then the Lord told him to
same style he repeats after the name of Maher-shalal-hash- anoint him. With the same ignorance of things unrevealed,
baz, "For before the child shall have knowledge to call, My in the moments of inspiration, Isaiah prophesied on the
father and my mother, the riches of Damascus and the young woman, until the token given him in the second
spoil of Samaria shall be taken away before the King of prophecy rendered it manifest to him; the Lord saying then
Assyria." Seeing that these two verses are in perfect to him (chapter 8:1), "Take unto thee a large scroll, and
consonance with each other, the child spoken of must write upon it with man’s pen, Maher-shalal-hash-baz."
needs be the very same, and he being the son of Isaiah, After which Isaiah writes, "I took unto myself faithful
stands a sign and token to these three kings. The intention witnesses; namely, Uriah, the priest, and Zechariah, the
to express several events by giving several names to one son of Jebarachiah; and I came near to the prophetess, and
individual, is evident from the double appellation. she conceived, and bare a son, and the Lord said unto me,
Call his name Maher-shalal-hash-baz." It was necessary he
Shear Jashub (i.e. a remainder shall return) is an should take faithful witnesses, in order to record all the
illustration of the ten tribes who are to remain in their minute parts of the Divine bidding, since he himself had to
captivity, while the two united tribes of Judah and fulfill all.
Benjamin were to return from Babylon to Jerusalem at the
expiration of the seventy years. On that account the Scripture introduces the words, "And it was told to the
prophet said, after the second son had been born unto him, House of David," instead of to "Ahaz," etc. We account for
"Here I stand, and the children which God has given me this by the fact, that Ahaz was a wicked man; and it was
for signs and tokens in Israel;" and for this purpose only thought proper, therefore, to indicate that the miracle did
the Almighty bid him meet Ahaz, accompanied by his son not occur for the merit of this king, but for the merit of his
Shear Jashub. Though the latter son was then but very ancestor. The disputant may ask, "In what did, then, the
young, his two names with opposite meanings stood as sign and miracle consist, if the prophet predicted merely
tokens for the future destiny of Ephraim (the ten tribes) on that a married woman would conceive and bear a son?"
the one hand, and of Judah on the other. We reply, that the sign and the miracle, undeniably,
consisted in the assurance of an event that could not be
R. David Kimchi has given a forced interpretation to the foreseen and foretold by a profane man. Conception and
passage on Emanuel; believing that this individual was not birth do not depend on human will; and many an infant is
the son of Isaiah, but of the king. The prophet expressing born that never sees the light: nor can we know whether
himself (chapter 8:8), "And the stretching out of his wings the mother will give birth to a son or a daughter. Another
shall fill the breadth of thy land, O Emanuel;" our miracle is, the prediction that the mother of the new-born
expositor supposes, that the possessive, thy, could not have child would call it Emanuel; and this prediction fulfilled,
been addressed to a person who was not a son of the ruler vouches for the truth of the additional prophecy, that Judah
of the country. But this conclusion is, to me, quite and Jerusalem would be saved from the attack of two
unfounded. We find, frequently, ָ‫(אַרְ צְ ך‬thy land), meaning belligerent kings. Again, it is a miracle, that the child, after
thy native land, or country. See, for instance, Genesis 12:1, its birth, was not to suck from the breasts of its mother,
"And the Lord spake unto Abraham, go out of thy land." like other sucklings, but would feed on butter and honey.
Now, it is well known, that Abraham was not the lord of See Isaiah 7:15, "Butter and honey shall he eat, that he
the land which he was ordered to quit; but that the word may know to refuse the evil, and to choose the good." This
his land could only be applied to it inasmuch as it was the fare, and the abstaining from mother’s milk shall endow
land of his birth. See also Jeremiah 12:15, "And I shall him with knowledge to avoid the evil and to prefer the
bring them back, every man to his heritage, and every man good, and make him excel all other children in intellect.
to his land." Moreover, suppose Emanuel was the son of a The activity of free agency is to commence with him as
king, how could the land of Israel have been called his soon as he can call father and mother-which renders him
country, since he did not succeed his father in the pre-eminent among other children of his age. The
government? It appears to me, that when Isaiah prophesied, confirmation of this event is in chapter 8 of Isaiah.
saying, "Behold, the woman is with child," he was not
aware that he spoke about his own wife – just as Samuel The Christians maintain, that if that child had been born
was not conscious that he prophesied concerning David, from the young woman like other children of men, his
when he said to Saul, 1 Samuel 13:14, "The Lord has name could not have been called Emanuel (God is with
sought unto Himself a man after His own heart, and has us): but that this name was quite applicable to Jesus, who
appointed him prince over His people." Further, when was a compound of the Divine and human nature.
Samuel said (chapter 15:28), "The Lord has torn away
from thee the kingdom of Israel, and has given it to thy Refutation:—It is the Hebrew idiom to join the name of
neighbor, who is better than thee;" for being at the house the Almighty to the proper names of men, and even to
of Jesse, he knew which of the sons he was to anoint for inanimate objects; for instance, Samuel, Zuriel, Uziel,
the kingdom; so that when remarking to Eliab, he Michael, Eliezer, Elijah, Isaiah, Zurishaddai, etc. In
Genesis 33:20, an altar was called, "El-Elohe Israel" (i.e.,
God is the God of Israel). In Exodus 17:15, an altar is was already "given unto us." For when Ahaz ascended the
called, "The Lord is my banner." We find the application throne, Hezekiah had already attained his ninth year. The
in Jeremiah 33:16, "The Lord is our righteousness." In truth of this exposition is borne out by the verses
Ezekiel 48:35, we find the expression, "The Lord is there," antecedent and subjoined to the passage "for a child has
which is applied to Jerusalem, the Holy city, as a name been born unto us." The latter word of the 6th verse of the
which will be given to it at the time of the Messiah, when 9th chapter of Isaiah must be rendered thus: "And he who
the glorious presence of the Almighty shall return to it. is Wonderful, a Counselor and Omnipotent God; a Father
That, however, Jesus should be called by the name of Eternity, he called his (the child’s) name Prince of
Emanuel is not affirmed by any passage of the Gospel. We Peace." The child born unto Ahaz is entitled the Prince of
only find in Matthew 1:20, that the angel said to Joseph in Peace because of the peace granted to Israel in the days of
a dream, "Fear not to receive Mary thy wife, for that which Hezekiah.
is conceived in her is of the Holy Ghost, and she shall
bring forth a son, and they shall call his name Jesus ( ַ‫)יֵשׁוּע‬, The preceding epithets are applied to the Almighty as
for he shall save his people from their sins. Now, all this indications of marvelous occurrences accompanying the
was done that it might be fulfilled which was spoken of the life of Hezekiah, "God showed Himself Wonderful,"
Lord by the prophet, saying, Behold, a virgin shall be with causing for his (Hezekiah’s) sake, the shade of the sundial
child, and shall bring forth a son, and they shall call his to recede; as "Counselor," the Lord established his own
name Emanuel," etc. It is further stated, "And Joseph took designs, and frustrated those of Sennacherib; as "the
unto him Mary his wife, and knew her not until she had Omnipotent God," He evinced His divine attribute by
brought forth her first-born son, and she called his name suddenly destroying the immense army of the invading
Jesus." In Luke 2:21, we find, "And when the eight days king; as "Father of Eternity," and Ruler of time, who,
were accomplished for the circumcising of the child he according to His pleasure, adds to and diminishes from the
was called Jesus, which was so named of the angel before life of mortals, He manifested His power by prolonging the
he was conceived in the womb." From this it appears that life of Hezekiah for a period of fifteen years.
Emanuel was a different individual from Jesus, for Jesus
was in no instance called Emanuel—as to the name Jesus, The opponent may object to the above translation, by
it was given to him by mere chance, there were many other pleading, that he finds in his version of Isaiah the verb
Jews named Jesus. See Ezra 2, 3 and 10, and the 2nd book (‫ )וַיִּקָּ רֵא‬in the passive, viz.: "and his name was called, and
of Chronicles 31. The Jews spell Jesus ‫יֵשׁוּ‬, because the ‫ע‬ not, as we are supposed to read, ‫וַיִּקָּ רֵא‬taking the verb in
is omitted in the pronunciation of the Christians; but the active form (he called his name), so that the epithets
suppose the ‫ ע‬is to be retained, there is no inference which follow apply to the child, whose name the Almighty
deducible from that in favor of their faith, as Matthew tried called "Wonderful," etc.
to establish for the Christians, to apply the name of Jesus
also to the son of Sirach, who wrote a book called We know well that Jerome has made a practice of
Ecclesiasticus. accommodating Scripture to the notions of his own creed;
and has endeavored to establish an authority for his belief
Our disputant may ask, Of whom did Isaiah prophesy in in the Divinity of Jesus. All endeavors, however, have
chapter 9:6 (9:7 in the English bible), when he said, "Unto failed. Even after adopting the reading of Jerome, we
us a child is born, unto us a son is given: on his shoulders should be entitled to assign the above epithets to Hezekiah,
shall be the government: and they shall call him Wonderful, since we have already proved that the nature of the holy
Counselor, Almighty God, Father of Eternity, Prince of language allows application of the name of the Almighty
Peace. Of the increase of [his] government and peace there to human beings, and even to inanimate objects,
shall be no end [without end, Hebrew] upon the throne of inclusively. To give to Jesus the above appellations is
David and upon his kingdom, to order it and to establish it altogether incompatible with his own history. How can he
with judgment and with justice, from henceforth even for claim the names "Wonderful" and "Counsellor," when it is
ever"? remembered, that one of his disciples frustrated his designs,
and betrayed him to his enemies? How can he merit the
We give the following reply: Those passages refer to title, "Powerful" or "Omnipotent God," who suffered an
Hezekiah, King of Judah, during whose government Israel unnatural death? How can he be the "Father of Eternity,"
experienced, through a divine intercession, a signal who did not attain even half of the natural period of human
deliverance from Sennacherib, King of Assyria, who had life? How can he be distinguished as the "Prince of Peace"
raised a siege against Jerusalem with an army of a hundred whereas, no peace existed in his days: and as he himself
and eighty thousand valiant men. That this great miracle, asserted, by saying, "I am not come to bring peace into the
namely, the fall of the camp of Sennacherib, referred to in earth, but the sword." The Christians avail themselves of
the verses under consideration, was occasioned from the the passage, "to the increase of government, and peace
regard entertained by the Almighty for "the virtue of the without end," to oppose us with the following question: —
child born unto us," and which, at the time of the prophecy, "If the intention of the prophet had been to prophesy an
earthly kingdom, how could he say that his (the king’s) King Solomon ascended the throne; nevertheless that
government would be without end?" We reply to this, that dignity reverted to the rightful party, viz., the descendants
the expression, "without end," (‫ )קץ אין‬is a mere figure of of Phineas (see 1 Kings 2:26); where it is related that
speech. We find, similarly, in Isaiah 2:7, "And his land Solomon deposed Abiathar, and placed Zadok in his office.
was full of silver and gold, and there was no end to his The same is related in 1 Chronicles 29:22, "And Zadok
treasures; and his land was full of horses, and there was no they anointed to be priest" because he was of the lineage of
end to his chariots." Phineas; and though another interruption in the dignity of
priesthood took place during the time of the captivity, it
Thus we find, also, in Ecclesiastes 4:8, "There is One, and will be restored at the coming of the Messiah; and the
no second, and he has neither son nor brother; and there is words in Numbers 25:13, will be realized, "And it shall
no end to all his troubles." At the end of the above belong to him and to his seed after him as an everlasting
prophecy, Isaiah says, chapter 9:6, "On the throne of David, priesthood." Ezekiel informs us on this point by telling us
and over his kingdom." This passage is a clear refutation (chapter 44:15), "And the priests, the Levites, the children
of the Christian doctrine of the Messiah, for Jesus never sat of Zadok, who observed the observances of my sanctuary,
on the throne of David, and never ruled over Israel. Should while the children of Israel strayed from me, they shall
they interpret the throne of David in a spiritual sense, we come nigh unto me." This prophecy is connected with the
must declare that the throne of David never meant Advent of the Messiah, as will be explained in its proper
anything but in relation to terrestrial government. David place. We have now given a full refutation to mistaken
sat on a real throne, and his kingdom was a positive reality. assertions of our opponents, and having founded our
Scripture, therefore, treats of it here in that sense only, and arguments on prophecy, they can only be opposed by
does not allude to any visionary kingdom. The expression, opponents of truth itself.
to establish it, and support it, "in judgment and
righteousness, now and for evermore," shows that his Chapter 22: Jesus, the suffering servant
dominion—that is, the dynasty of David—will never
perish. And though an interruption has occurred during the
(Isaiah 52-53)
time of the captivity, the government, nevertheless, will in
the days of the Messiah, return to the scion of David. See Isaiah 52:13, "Behold my servant shall prosper, he shall be
Ezekiel 37:25, "And they shall live in it, and their children, exalted and extolled, and be very high." In this and the
and their children’s children, to eternity, and my servant verses that follow until the end of chapter 53 the Christians
David shall be prince over them for ever." This whole assert, that the prophecy of Isaiah constitutes a prediction
passage refers to the Messiah, as will be shown hereafter. of Jesus, the Nazarene, concerning whom Isaiah has said,
Our opponents may remark, "How can the idea of eternity "He shall be exalted and extolled, and be very high,"
be understood from the words ‘even for evermore,’ if the because to him alone it is asserted these words can be
government of the House of David ceased from the time of attributed, "Surely he has borne our sicknesses and our
the captivity?" Our answer to this argument is, that an pains. He was wounded by our transgressions and
intermediate cessation destroys not the nature of the oppressed by our iniquities." For he is said to have, by his
perpetual duration; for we find that the commandment of death, saved their souls from the power of Satan.
circumcision, was enjoined on the posterity of Abraham,
as an everlasting covenant, (see Genesis 17:7), "And my Refutation:—This assertion lacks truth, Scripture having
covenant shall be in your flesh as an everlasting covenant;" declared, "Behold my servant shall prosper, he shall be
and, nevertheless, the ceremonial was, from sanitary exalted," etc.; how can these words be made to refer to
motives, discontinued during the whole period of the Jesus, after they (the Christians) inconsiderately represent
journey through the desert. When, however, the tribes had him to be God? If he were a Divine Being, how could the
entered the Land of Promise, the practice of that covenant prophet call him a servant? The Christian disputant may
was resumed, and will remain in force, even in the days of say, that in a corporeal respect he was called servant, and
the Messiah, as the Prophets have declared to us. See in a spiritual respect he was entitled God." To this defense
Isaiah 52:1, "Awake, awake! Put on thy strength, O Zion; we object, by referring the reader to chapter 10, where we
put on thee the garments of thy glory, O Jerusalem, thou have given comprehensive proofs of the non-divinity of
holy city, for there shall never more enter into thee the Christ, by showing that, by the authors of the Gospel, he
uncircumcised and the unclean." The prophet Ezekiel was not considered to be a God, and much less so by
likewise says (chapter 44:9), "Thus saith the Lord God, himself. This matter shall again be noticed in the second
Any son of an alien, of an uncircumcised heart and of part of this work; when we shall refute the several
uncircumcised flesh, shall not enter into my sanctuary." passages of importance relative to the subject in the gospel.
Another instance we find in the covenant which the We may be permitted to mention here that the prophetic
Almighty made with Phineas to grant the high priesthood word, "He shall be exalted and extolled, and be very high,"
to him and his posterity for ever; a long suspension were not fulfilled in Jesus, he having been condemned to
occurred among his posterity, for we learn that Eli, death in an inglorious manner, and thus the prophecy was
Abimelech, and Abiathar officiated as high priests, until not realized in him—"He shall see seed and live many
days," for he had no offspring. His disciples cannot be
called his offspring, though the word ‫( בָּ נִים‬sons) is

applicable to them, and ‫( אֲבוֹת‬fathers) to the teachers. The In our reply to this objection, we will show, first, that the
prophets frequently designate humiliations and adversities
word ‫( זֶרַע‬seed) is used in the bible only for bodily heirs; by the name of sickness and wounds. Compare Isaiah 1:5-
nor do we find that Jesus reached an old age, for he was 6, "The whole head is sick, and the whole heart faint, from
put to death when thirty-three years of age. We cannot the sole of the foot even unto the head there is no
apply the words, "he shall live long" (English version, soundness in it, but wounds and bruises and putrifying
"prolong his days") to a Divine Being, for the term of sores." And again in 30:26, "In the day that the Lord
longevity is inappropriate to the Deity who is the Prime bindeth up the breach of his people, and healeth the sore of
Cause of all existence, and whose self-existence is eternal; their wound." In like manner, Hosea 6:1, "He has torn and
moreover, we wish to know to whom will the Christians He will heal us. He hath smitten and He will bind up."
attribute the promise, "Therefore will I apportion unto him Lamentations 2:13, "For thy breach is great like the sea,
spoil among the many, and with mighty man he shall share who can heal thee?" Jeremiah 10:19, "Woe is me for my
the spoil." Who are the many and mighty men with whom hurt, my wound is grievous, and I said, This is my sickness,
Jesus is to partake in the spoil? And to whom refer the and I must bear it." Afterwards he explains the meaning of
words, "And he entreated for the transgressors?" Did Jesus, this fracture, this sore, and this sickness, by exclaiming
who, according to their futile notions, was styled a God, (ibid verse 20), "My tabernacle is spoiled, and all my cords
pray for transgressors? Many more such queries suggest are broken; my children are gone forth from me, and they
themselves on this theme, but we will first examine the are not," etc. Ibid 30:12, "For thus saith the Lord, Thy
true import of the chapter. The words, "Behold my servant fracture is mortifying, thy wound is exceedingly sore."
shall prosper," to the end of the 53rd chapter, concern the Soon afterwards the consolation is given in the words in
people of Israel, who are still bearing the yoke of this verse 17, "I shall bring relief unto thee and heal thee from
captivity, and are termed my servant in the singular thy wounds." The prophet then explains in what the
number, which expression is used in many other places; healing and relief are to consist, viz. (verse 18), "Thus
for example, Isaiah 41:8-9, "And thou, O Israel, my speaketh the Lord, I shall bring back the captivity of thy
servant, Jacob whom I have chosen, the seed of Abraham, tents, O Jacob, and I shall have compassion on its
my friend." Again, "And I say unto thee, Thou art my inhabitants, and the city shall be built on its ruins, and the
servant." In chapter 44:21, Isaiah says, "And now hear, O palace shall stand in its proper place. There shall again
Jacob my servant, and Israel whom I have chosen;" and proceed forth from them thanksgiving and the voice of
further on, "Fear not, my servant Jacob;" and "Remember mirth, and I shall increase them, and they shall not be
these things, O Jacob and Israel, for thou art my servant." diminished," etc. In chapter 33:6 to 8, he says, "I bring up
"I have formed thee to be my servant." Ibid 45:4, "For the into it a remedy and healing, and I shall heal them."
sake of Jacob my servant and Israel my chosen one." We Therefore, he explains in what the remedy and healing will
find also in the Prophecies of Jeremiah (30:10), "Fear not, consist, in the words, "And I shall bring back the captivity
O my servant Jacob, saith the Lord, and be not dismayed, of Judah and the captivity of Jerusalem, and I shall build
O Israel." The same is repeated, "Fear not, O Jacob my them as formerly, and I shall cleanse them from all their
servant, saith the Lord." Similar expressions occur in the iniquities which they have committed against me," etc.
Psalms. Psalm 136:22, "An inheritance to Jacob his
servant," etc. All these passages afford an evidence that the From all these verses it appears, that Scripture designates
term servant in the singular is frequently addressed to the the captivity as attended with calamities, and describes the
whole people of Israel. The same form of address in the troubles that took place during the exile under the names
singular is used in the delivery of the ten commandments, of bruises and wounds—but redemption, enlargement, and
though directed to an assembly of six hundred thousand deliverance, Scripture depicts by the terms of curing and
persons. healing. Now, with the prophecy, "My servant shall be
prosperous," we receive comfort, and strengthening of our
We may be asked, What connection with Israel has the hearts—although we are lowered deeply, and trodden
following passage in Isaiah 53:4-5: "Surely he has borne down to the ground by reason of our captivity, hope is
our sickness, and carried our pains, and we considered him offered us for the future; and through the mercy of the
plagued, stricken by God, and afflicted. And he was Lord, we shall be raised, and exalted, and promoted to a
wounded by our transgressions, and bruised by our high degree. When the days of restoration dawn upon us,
iniquities. The chastisement for the sake of our weal came the Gentile nations, together with their rulers, in
upon him, and by his wounds we were healed." It may be witnessing the deliverance of Israel, and their elevation to
alleged, that it has never been known at any period that the a most exalted rank, will be greatly amazed—as they
people of Israel have borne the sicknesses, the pains, and previously have been at our degradation during our
the wounds due to the iniquity of other nations; and captivity, when contumely and insult have been our lot
whatever afflictions and troubles Israel have endured, from all nations of the earth—so they will express their
came upon them on account of their own sins, and not for wonder at our improved condition, and they will say, one
those of other nation. to the other, "Now it is manifest to us, that we have all
strayed like a flock without a shepherd; each of us has Scripture, the people of Israel are called priests, it being
turned his own way; our fathers inherited fallacy and the duty of that class to inculcate religious duties and
vanity, in which there is no profit; no Divine law, nor any precepts, and to "teach Jacob judgments, and Israel the
true faith, is belonging to any nation of the world except Law." Thus, it is our vocation to instruct, in the law of the
the people of Israel. The plagues and the torments which living God, the Gentiles, among whom we are dispersed;
the Israelites have borne in captivity have not come upon and as the Psalmist says, in Psalm 96:3, to "relate His
them on account of their sins: we, ourselves, ought to have glory among the Gentiles, His wonderful works among the
borne the trouble and the chastisements on account of the nations."
greatness of our iniquity. Surely, the sickness and the pain
which ought to have come upon us, came upon them, to All future felicity of the Gentiles will proceed from Israel,
atone for our sins: while they were servants under our as has been assured to our patriarchs, (see Genesis 12:3),
authority, while they have interceded for our welfare, and "And in thee all the nations of the earth shall be blessed;"
the success of our kingdoms—yet we considered it and ibid 28:14, "And through thee and thy seed all the
differently—namely, that on account of the greatness of families of the earth shall be blessed." Here we have an
their sin, for inflicting death on our Messiah, who is our additional testimony that the people of Israel are
God, these great calamities have befallen them." So far graciously distinguished, the Almighty having appointed
will go the words of the Gentiles. them as His portion and inheritance, (see Psalm 135:4),
"The Lord has chosen Jacob for Himself, and Israel as His
Here we may mention, that the Gentiles are not responsible distinct," (people), or in other words of Scripture,
for their trespasses in the same manner as those to whom Deuteronomy 32:9, "For his people are the portion of the
the will of God has been revealed. Only when their Lord, Jacob is the lot of his inheritance." The law has,
iniquity is outrageous, when their ill-treatment of righteous therefore, been given to us, with the intention that we
Israelites is aggravated, when the enormities inflicted on should teach to other nations the ways of the Lord. When
the Israelites equaled the chastisements imposed upon the guide pursues the right road those who follow will
those who perished by the Deluge, or of those who shared safely reach the end of the journey, while the stragglers
the fate of Sodom and Gomorrah—it will be then the Lord will undoubtedly lose their way altogether. Therefore must
will visit their iniquities, and bring total destruction upon those who wish to arrive at their destination keep close to
them: though permitting the suffering and persecution of their leaders; and thus, at a future day, according to the
Israel, he will not allow actual extinction. This forbearance prophecy of Zechariah 8:23, "Ten men from the Gentiles
towards us is expressed in Jeremiah 30:11, "For I am with of various tongues shall take hold of the garment of the
thee, saith the Lord, to save thee. For I shall make an end Jew, saying, We will go with you, for we have heard that
of all the Gentiles among whom I have scattered thee; but God is with you." The felicity of Israel will be shared by
of thee I shall not make an end; I shall correct thee in those who associate with them in the same manner as
measure, but I will not hold thee guiltless." Amos, likewise, Jethro (and his descendents who settled in Palestine)
notices in his book, chapter 3:2, "I have known you from shared in the welfare of our people according to the
all the families of the earth; on that account, I shall visit promise of Moses, Numbers 10:32, "And it will come to
upon you all your sins:" and in the Proverbs 3:12 we find, pass, if thou will go with us, that all the good which the
"Him whom the Lord loveth, he chastiseth," etc., "and he Lord will do unto us we will do unto thee." In Jeremiah
shall cleave to the house of Jacob." The punishments of 35:19, there is a further evidence that the promise given by
Israel are not only for their own good, but also for that of Moses was fulfilled. The prophet says, "There shall never
other nations. Hence, Isaiah prophesied concerning the be wanting to Jonadab, the son of Rechab, a man to stand
restoration of Israel, chapter 14:1, "And strangers shall be before me." Here the words, "to stand" mean to endure, to
joined with them." It is well known that Israel is the last, in conformity with the phrase used in Isaiah 66:22,
chosen nation concerning whom it is recorded in Exodus "As the new Heavens and the new earth shall stand before
(chapter 19:5), "And ye shall be unto me a peculiar people me, saith the Lord, so shall stand your seed and your
from among all the nations; for mine is the earth." All this name."
tends to prove, that the Almighty revealed His law to Israel
for the purpose that they should learn to walk in the right Returning again to the examination of Isaiah 53, we have
way, and to perform righteous deeds. With this to notice, that, at the time of the restoration, the followers
distinguished gift for themselves, He has coupled the noble of the Jews will escape unhurt from all the troubles
mission that they should become useful to other nations; incident to wandering strangers. The Jews will resemble
"For His mercy extends to all His creatures." With a view those warriors who, standing foremost, are exposed to the
to Israel’s instrumentality in His Divine government, we most imminent perils, and nevertheless, when the enemies
find (in Exodus 19:6), "And they shall be unto me a shall be conquered, those who are in the rear shall equally
kingdom of priests and a holy nation." And to the same share in the spoil, although not exposed to the same
purport says Isaiah (chapter 61:6), "And ye shall be named amount of danger. Hence Isaiah 53:5, says, metaphorically,
the priests of the Lord; ye shall be called the servants of "He is pierced for the sake of our transgressions, he is
our God." "Ye shall eat the riches of the Gentiles, and in bruised for the sake of our iniquity, the chastisement for
their glory ye shall triumph." In numerous parts of the our good comes upon him, and through his sore we are
healed." The prophet, proceeding (ibid verse 12), in the those who are to consider "thy (Israel’s) deep humiliation,
same figure of speech, alludes to the spoil allotted to the and the duration of thy captivity; and they shall say one to
front ranks of the divine army of the Israelites, and says, the other, [Isaiah 52:14] ‘Truly, his appearance is
"Therefore will I give him his portion among the many, deteriorated more than any man, and his form more than
and with the mighty he shall divide spoil, because he has that of the sons of men.’" And indeed it has become
exposed himself to death, and has been counted among proverbial among the Gentiles, to exclaim, at the wretched
sinners, and has borne the iniquity of many, and interceded appearance of their neighbor, "he looks as miserable as a
for transgressors." Jew."
From previous as well as subsequent verses, the reader is [Isaiah 52:15] "Thus, he shall startle many nations, the
enabled to judge that the inspired writings treat solely on kings shall shut their mouths against him, for what has not
the calamities which Israel has to endure during the been told them they have seen, and what they have not
captivity, and that compensation will be granted to them heard they have understood."
from the time of their redemption from the captivity. See,
for instance, Isaiah 52:1, "Awake, awake, put on thy The prophet Isaiah means to say, that in the same manner
strength, O Zion, put on the garments of thy glory, O as the Gentiles formerly were amazed at the depth of
Jerusalem, thou holy city, for there shall no more enter humiliation into which we had been thrown, they shall, at a
thee the uncircumcised and the unclean." Now this passage future period, be astounded at the height of distinction at
is succeeded by the words [Isaiah 52:12], "For not speedily which we shall arrive; and they shall then say to each other,
shall ye go forth; ye shall not go in by flight, for the Lord "who would have believed the report brought to us?" etc.
is going before you, and the God of Israel is gathering The kings themselves shall remain dumb and speechless.
you." Then follow these words [Isaiah 52:13], "Behold, my The verb ‫יִקְ פְּצוּ‬they shall keep (their mouths) closed or
servant shall prosper." Chapter 54:1, commences, "Rejoice, shut, if similarly used in Job 5:16, ָ‫"וְעֹלָתָהקָ פְ צָה פִּיה‬and
thou barren woman who hast not borne;" and the verses wickedness closed its mouth." With the above prophecy of
which follow equally indicate Israel’s final redemption. Isaiah agrees, also, the prophet Micah, chapter 7:10,
All these Divine promises are strictly connected with the "Gentiles shall see it, and be ashamed," in spite of all their
gracious assurance laid down. Ibid 51:22, "Thus saith thy strength; and they lay their hands on their mouths when
Sovereign, the Lord my God, who pleadeth the cause of perceiving that our distinctions shall surpass every
His people; behold, I have taken out of thine hand the cup description and prediction: (Isaiah 53:1) "Who would have
of trembling, even the dregs of the cup of my fury, thou believed the report we have heard; and to whom has the
shalt drink it no more." The same harmony is evident arm of the Lord been revealed?" This shall be said by the
between the expression, "No uncircumcised and unclean Gentiles at the site of Israel’s prosperity. "We (shall they
shall enter there," and the oath contained in chapter 54:9, exclaim), we have put no faith in the hearsay that reached
10, "For this is as the waters of Noah unto me; for as I us through the prophets, and now we perceive with our
have sworn that the waters of Noah should no more go own eyes that more has been done than we had heard; for
over the earth, so have I sworn that I would not be wroth how could we conceive that the omnipotence of the
with thee. For the mountains shall depart, and the hills be Almighty would manifest itself especially on behalf of
removed, but my kindness shall not depart from thee; such an insignificant and disregarded people!"
neither shall the covenant of my peace be removed, saith
the Lord, that hath mercy on thee." Having now dwelt "He grew up before him like a sucking babe, like a root on
generally on the prophecy relative to the restoration of parched land, without form, without beauty that we might
Israel, we shall examine, more closely, each particular look at him, without comeliness that we might find
expression. pleasure in him."
Isaiah 52:13, "Behold my servant shall prosper, he shall be The purport of this is, that the Gentiles shall declare the
raised and exalted, and be very great." rise of Israel is just as preternatural as if a branch were to
grow from parched ground. "While groaning under the
The word ‫"יַשְׂ כִּיל‬he shall prosper," is found again in the yoke of his captivity, how could we suppose that he could
1st Samuel 18:14, "And David was prosperous in all his endure the burdens imposed on him? When we consider
ways." "My servant shall prosper," relates to that period their wasted body, and saw them groping their way like the
when Israel shall leave the countries of its captivity, and be blind, we did, indeed, not envy and covet their lot; but on
elevated to the highest degree of happiness. "As many the contrary, we vilified and spurned them. Isaiah 53:3,
were astonished at thee, so was his appearance deteriorated "He was despised and the least of men; a man of pains, and
more than that of any man, and his form more than that of acquainted with disease, and as one from whom man
the sons of men." The word astonished expresses the hideth his countenance, he was despised, and we esteemed
surprise which will be felt, and is used in the same sense in him not." This means, How should we (Gentiles) have
Ezekiel 28:19, "And all who knew thee among the nations envied his (the Jew’s) lot who was the most despised and
were astonished at thee." The astonishment is to be felt by
abject of the children of men; who was accustomed to load with Israel, and that they (the Gentiles) strayed like a
himself with all the troubles and torments of his exile, shepherdless flock, every man following his own way, and
which may be compared to pains and diseases. On account each people worshipping his peculiar god: "but now," will
of his extraordinary inferiority and degradation we they say, "now we know that our idols are not gods."
despised him, hiding our faces from him, being unwilling
to notice him. Isaiah 53:4, "However, he hath borne our In corroboration of this we find, in Jeremiah 16:19, 20,
diseases, and carried our pains, and we esteemed him "To thee nations will come from the corners of the earth,
smitten of God and afflicted." and they will say, Surely our fathers inherited falsehood,
vanity in which there is no profit." Moreover we read there,
This means—The Gentiles after having perceived, by shall a man make gods unto himself, and they are not
ocular evidence, that he (the Jew) has the truth on his side, gods? (thus the Gentiles will continue their self
they shall say: "We have all wandered like sheep, the accusations) "We have deserved a most rigorous
miseries and persecutions of the captivity have not befallen punishment, but the Lord visited and cast our punishment
him on account of his own iniquity, but ought to have upon Israel. He has hitherto labored for our sake and borne
come upon us on account of our iniquity; and while we our yoke and our tribulations, henceforward we will freely
believe that he underwent trials and chastisements in and cheerfully labor for him, and subject ourselves to
retribution for his rebellion to God, he (the Jew) suffered him."
in consequence of the transgressions of the Gentiles.
[Isaiah 53:5] "And he was tormented on account of our Therefore Isaiah says, 61:5, "And strangers shall stand
transgressions; he was bruised on account of our iniquities; forth and feed your flocks," etc. With the same view that
the chastisement of our peace was upon him, and by his prophet says (chapter 49:23), "And kings shall be thy
bruises, we were healed." The word ‫(מְחֹלָל‬afflicted) is nursing fathers, their queens thy nursing mothers; they
related to ‫( חִיל‬pain as women in labor). shall bow down their faces to the ground before thee, and
they shall lick the dust off thy feet, and thou shalt know
The phrase "the chastisement of our peace was upon him," that I am the Lord, and that those who hope in me shall not
indicates that this life presents a world of change and be put to shame."
vicissitude, no enjoyment is complete and perfect; there is
no state of peace without struggle; there is no quietude Isaiah 53:7, "He was oppressed, and he was afflicted, yet
without an intermixture of strife and contention, and there he opened not his mouth; he is brought as a lamb to the
is no gladness and enjoyment without sorrow and slaughter, and as a sheep before its shearers is dumb, so he
contrition. All pleasures and delights are intermingled with openeth not his mouth." For (will the Gentiles say
evils. Hence we (Gentiles) see clearly that "the concerning the Israelites) while that people was held
chastisement of our peace has come upon him;" that is to captive under our power we extorted from them
say, we (Gentiles) have acquired a state of peace, but the contributions under various pretexts, and by means of false
struggles by which it was obtained fell to his (the Jew’s) accusations. We inflicted on them bodily torments, yet
lot. Thus he (the Jew) received wounds and bruises, as they showed patient endurance under them, and remained
results of his captivity, while we derived from his silent and calm like the lamb when led to the slaughter,
vicissitudes healing and restoration, viz., prosperity and and like the weak defenseless sheep submitting to the
dominion. The word ‫( נִרְ פָּא‬healed) is used in an analogous shearers.
sense, in Exodus 15:26, "For I the Lord am He who
healeth thee," which sentence accords with the preceding This condition of Israel is prefigured in the complaint in
words, "All the diseases which I put upon the Egyptians, I Psalm 44:12 [44:11], "Thou givest us away like the sheep
shall not put upon thee." that is to be consumed." A similar comparison is made by
Jeremiah (chapter 50:17), "Israel is like a scattered flock,
the lions have chased them away: first, the king of Assyria
The word ‫וּבַ חֲ בֻ רָתוֹ‬means "by his bruises." The omission has devoured them; and lastly, Nebuchadnezzar, king of
of the Dagesh, in the second radical letter, has led some to Babylon, has crushed them. Isaiah 53:8, "He was taken
interpret it "in his society." Those expositors compare the away from prison and severe judgment, and who shall
word with that occurring in Hosea 4:17, viz., ִ‫חֲבוּר יםעֲ צַ בּ‬ speak of his generation? For he was cut off from the land
‫"אֶ פְ רָיִם‬Ephraim is associated with Idols," etc. In that case, of the living, and through the transgression of my people
it would seem that we (Gentiles) praying to God in society, he was stricken."
or in conjunction with them (the Jews), the Almighty
listened to our entreaties and sent us relief from our This means—That by this time the Israelites will have
afflictions. Isaiah 53:6, "We all strayed like sheep, each of escaped the direful oppressions to which they had been
us turned to his own way; and the Lord visited on him the subjected during their exile; and it will then be manifest
iniquity of us all." that no human language can supply an adequate
description of the incessant afflictions endured by the Jews,
This means—The Gentiles will make confession of their and of their unswerving belief in the only One God. Then
guilt, by acknowledging that the Lord is truly and entirely will the Gentiles acknowledge that the visitation which
befell the Jews tended less to illustrate the sinfulness of the The Almighty in afflicting and humbling us during our
victims, than the depravity of the persecutors. The word captivity purposes, therefore, to bring to pass our ultimate
"transgression" is followed by the expression, "my benefit, and to strengthen our number in the time of our
people," for each nation will attribute to itself the restoration. This is confirmed in Deuteronomy 30:5, "And
consequences of the malignity to which Israel had been He will make thee better and more numerous than thy
exposed. fathers were." So far go the words which convey the
restoration of Israel. The last two verses of the chapter
Isaiah 53:9, "And he made his grave with the wicked and contain the promise added by the Almighty (Isaiah 53:11),
with the rich his tomb, although he had done no wrong, "He shall see of the travail of his soul, and shall be
and no guile had been in his mouth." satisfied. By his knowledge shall my righteous servant
make many righteous, for he shall bear their iniquities."
This means—That, in honor of his religion, the Israelite The words, "by his knowledge," are thus illustrated in
use to expose himself freely to martyrdom, as is confirmed Jeremiah 31:34, "For they all shall know me, from the least
by the above-cited allusion to it in Psalm 44:23 [44:22], of them unto the greatest of them." "He shall make many
"For on account of thee, we are slain all the day, for we are people righteous," means that Israel shall impart its
considered like sheep for slaughter, for we have constantly knowledge of righteousness to the Gentiles. See on this
been attacked by false accusation, through which they point Micah 4:2, "And many nations shall come and say,
sought to inflict on us the retributions due to the guilty." Come and let us go up to the mountain of the Lord, and to
the house of the God of Jacob, that He may teach us His
In all such cases the persecuted parties were not offenders, ways, and we will walk in His paths; for the law shall go
and we Gentiles felt incensed because the Israelites would forth from Zion, and the word of the Lord from
not conform to our ill-founded dogmas, and "would not Jerusalem." Hence, Israel, the servant of the Lord, shall, by
hold deceit in their mouths." For even to escape death the his righteousness, remove the wickedness of the Gentiles,
Israelites would not make a confession with their lips to and through his righteousness peace and happiness shall
which their hearts must give an utter denial. Isaiah 53:10, reign among mankind at large, Isaiah 53:12, "Therefore
"And it pleased the Lord to humble him. He afflicted him will I divide him a portion among the great, and with the
with ailment. Since his soul has offered itself as a sacrifice, mighty he shall divide the spoil; because he poured out his
he shall see seed and live long, and the delight of the Lord soul unto death, and he was numbered with the
shall prosper in his hand." transgressors, and he bare the sin of many, and prayed for
the transgressor."
This means—Since Israel has so firmly adhered to the
divine law, and has subjected himself to death under This means—I shall allot him a portion and a reward
religious persecution, we [Gentiles] see no other object for among the greatest and worthiest men that lived on earth,
the infliction and chastisements, except that the Almighty viz., among the patriarchs and holy prophets.
visits him with punishments in order to humble and to try The allotment will consist in spiritual beatitude which far
him with a view to compensate him for his submission: surpasses all corporeal well-being. The translation of ‫רַ בִּים‬
therefore, in sharing his grave with the Israelite he shall (great) is justified by the occurrence of ‫ וְרַב‬in Genesis
see seed, that is to say, become exceedingly numerous. 25:23, "And the greater [in the English Version, the elder]
This elliptical mode of omitting the word expressive of shall serve the younger." But worldly prosperity is
excess and largeness occurs also in Numbers 13:32, where likewise promised in Isaiah’s prophecy, as he says, "And
we find ‫"אַנְשֵׁ י מִדּוֹת‬Men of size," that is, men of large or with the mighty he shall divide the spoil." "The mighty"
gigantic size. Other prophets also contribute their are the hosts of Gog and Magog, and the nations who will
testimony to the future increase of Israel. See, for instance, come to carry on war with Jerusalem, and who will be
Zechariah 10:8, "I will hiss for them and gather them, for I removed by sudden death. See Ezekiel 38:22, "I will plead
have redeemed them, and they shall increase as they have against him with pestilence and with blood, and I will pour
increased." down floods of rain upon him, and upon his bands, and
upon the many people that are with him," etc. Israel shall
In the same chapter the prophet foretells: [Zechariah then partake of the spoil and property in retribution of the
10:10] "I will bring them into the land of Gilead and extortion and depredation formerly practiced towards
Lebanon, and it shall not be large enough for them" Israel. See Zechariah 14:14, "And the wealth of all heathen
(English Version, "no place found for them"). Ezekiel shall be gathered together, gold, and silver, and raiment in
36:37, has on the same subject the following prophecy: "I great abundance."
will increase them with men as a flock." The words "he
shall live long" have a parallel in Isaiah 65:22, "For as the Thus Israel shall be compensated for the bodily and mental
days of the tree shall be the days of my people." Zechariah suffering heaped upon them during their exile.
says, in chapter 8:4, "And every man (shall sit) with his
staff in his hand for very age."
In that epoch, life shall be ransomed by life and property The Psalmist says, in the same manner (Psalm 65:5),
by property. This is intended by the words, "Because he "Blessed is the man whom thou choosest and causest to be
poured forth his soul unto death." The verb ‫"הֶ עֱ רָה‬he near unto thee, that he may dwell in thy courts." Therefore,
poured forth" (from the root ‫ה‬.‫ר‬.‫ )ע‬is synonymous with he prays (in Psalm 79:9), "Help us, O God of our salvation,
the expression in Genesis 24:20, "And she poured forth her for the sake of the glory of Thy name, and deliver us and
pitcher," etc. forgive us our sins, for the sake of Thy name." In Psalm
25:11, the sacred poet says, "For the sake of Thy name
"And he was numbered with the transgressors" is forgive us our iniquity, for it is great." Again in Psalm
analogous to the sentence, "And he made his grave with 115:1, "Not unto us, O Lord, not unto us, but unto Thy
the wicked." That is to say, the gentiles treated Israel as a name give glory, for the sake of Thy mercy, and for the
wicked, ungodly race, and, therefore, these exuberant sake of Thy faithfulness." Again in Psalm 143:11, "For the
blessing shall now be bestowed unto Israel which are sake of Thy name thou shalt quicken me; for the sake of
reserved for the upright and God-fearing men, and those Thy righteousness thou shalt bring my soul out of trouble."
who revere His name like the holy patriarchs and the In Psalm 44:27, he exclaims, "Arise and deliver us for the
prophets of our people. "He bore the sin of many" means, sake of Thy loving-kindness, in the greatness of Thy
he was not only free from the wickedness imputed to him mercy blot out my transgression." And in Psalm 80:4, he
by the gentiles, but through his piety he bore their sins and implores the Almighty, "Return unto us, O God, and cause
suffered for their iniquity. At the same time he prayed for Thy countenance to shine (upon us) and we shall be
those nations who had inflicted on him heavy sufferings, saved." Thus says, also, the prophet Jeremiah 14:7, "If our
and besought the Almighty to grant prosperity and iniquities testify against us, then grant, O God, for the sake
abundance to the kingdoms of the gentiles. See Jeremiah of Thy name;" and further [Jeremiah 14:21], "For the sake
29:7, "And seek the peace of the city whither I have caused of Thy name do not rebuke us." In the Lamentations 5:21,
you to be carried captive, and pray unto the Lord for it," he says "Cause us, O Lord, to return unto Thee and we
etc. With the same tolerant spirit our Rabbis admonish us shall be turned." Daniel, in his prayer, 9:18-19, uses
thus: "Pray for the prosperity of thy native country." The similar language, "For not on account of our righteousness
prayers we offer up to the Almighty are an evidence of our we pour out our supplications before Thee; but on account
submission to this precept. We pray for the long life and of Thine abundant mercies, O Lord, hear them; O Lord,
happiness of our gentile rulers, and we address other forgive us; O Lord, hearken and grant them; delay not, O
prayers all tending to prove the interest we take in the God, for Thine own sake, for Thy name is called upon Thy
welfare of other nations; we pray for the fertility of their city and Thy people." Numerous other passages might be
land and for the plentiful supply of food required for the quoted all conveying the same idea.
nourishment of all.
Hence the Almighty has given us the assurance, through
His prophets, to deliver us from our captivity, and to blot
Chapter 23: Man, unable to keep all the out our sins and iniquities, not for our sake but for His own
laws of Moses, cannot earn salvation sake. Thus Isaiah says, (48:11), "For my sake, for my own
sake will I do it." In chapter 43:25, the same prophet says,
(Isaiah 64:5) "I, even I, am he who blotteth out thy transgressions for
my own sake, and thy sins I will not remember." This is
Isaiah 64:5 (in the English Version, verse 6), "And we are expressed, also, by Ezekiel, 36:22, "Not for your sake, O
all as an unclean man, and all our righteousnesses are as a House of Israel, am I dealing thus, but for my holy name."
rotten garment and as a leaf, and our iniquities take us We find in the same book, chapter 20:44, "And ye shall
away like a wind." A Christian once addressed me in the know, that I am the Lord, by my dealing for the sake of my
following terms:—"That there is not one man on the earth name, and not according to your evil ways and your
who does good and sinneth not. Yea, ye must know well corrupt actions, O House of Israel, saith the Lord God."
that there is not one man capable of observing all the We may cite here, also, the words of Jeremiah 31:37,
commandments prescribed in the laws of Moses; and that "Thus saith the Lord, If the heavens above shall be
your righteous acts have not enabled you to attain the end measured, or the foundations of the earth be searched, I
you seek. How inefficient, then, must the prayers and the will also rebuke the seed of Israel for all they have done."
actions of the wicked prove?" This divine declaration clearly confirms our opinion that
our salvation does not solely depend on our imperfect
Reply—We must certainly admit that no man can obtain individual merit and righteousness, but on the mercy of the
salvation through his own acts alone; but man must faithful God, who will never change although we may be
combine with his piety a total submission to the mercy and found undeserving before him.
loving-kindness of the Lord. Jeremiah announces it clearly
(chapter 30:21), "And I will cause him to draw near, and The expression of the prophet, "We are all unclean, and all
he shall approach unto me, for who is he whose heart is our virtues are like a rotten garment," has reference to such
emboldened to approach unto me?" religious works as are performed through vain-glory and
selfish motives, in order to create envy among our
neighbors, it is evident enough that the best actions must 3:22 [4:4]), gives the divine admonition, "Remember the
displease the Almighty when they originate from base law of Moses my servant, which I commanded him on
motives; "For the Searcher of hearts," say our sages, Horeb, enjoining it on all Israel with the statutes and
"regards the intentions only." Hence the admonition in judgments." This prophet clearly demonstrates that the
Deuteronomy 15:10, "Thou shalt supply him liberally, nor divine law will certainly not be abolished at any future
shall thy heart be vexed while thou givest." And in chapter time; on the contrary, that the dignity of Israel and the
28:47, we read, "Because thou didst not serve the Lord thy dignity of Jerusalem will be augmented at a future day.
God in joy, and with a cheerful heart." The above passage, Hence he alludes to those days when Israel shall have
"We are all unclean, and all our righteousness is like a increased and multiplied in the Holy Land, and when the
rotten garment," relates, therefore, to the objectionable Gentile nations shall come to seek the Word of the Lord at
conduct and impure intentions of those who selfishly labor Jerusalem. To this effect says Isaiah (chapter 2:2), "And all
in the cause of the Almighty, and, as the leaves dropping nations shall flow unto Him." Those nations shall not
from the tree are carried away by the wind, so we, in profanely ask after the divine covenant, and intrude into
consequence of our sins, are dispersed throughout all the the resting-place of the Holy Ark, for they shall be too
quarters of the globe. fully impressed with the sanctity of the house of God,
where the throne of judgment will be re-established. The
temple will then not be the exclusive locality to which the
Chapter 24: Annulment of the laws of Gentiles shall flock, but all Jerusalem will be a residence
Moses prophesied (Jeremiah 3:16) of divine knowledge, whither the Gentiles shall resort in
order to call upon the name of the Lord, and to serve Him
Jeremiah 3:16, "And it shall come to pass, when ye be with one accord; and the sacred and godly duties of man
multiplied and increased in the land, in those days, saith will not be limited only to the precincts of the temple. See
the Lord, they shall say no more, The ark of the covenant Joel 4:17 (3:17 in the English version), "And Jerusalem
of the Lord, neither shall it come to mind, neither shall shall be holy, and strangers shall not pass through it." Here
they remember it, neither shall they visit it, neither shall we learn that the holiness of Jerusalem will prevent aliens
that be done any more." From this the Christians argue that from entering it for the purpose of desecrating it. The
the law of Moses, which was deposited by the side of the unworthy among the Gentiles, and the unclean among
ark, would at a future period be annulled. Israel, will in like manner be kept away through awe of the
Holy City; but the city of the Lord shall spread its
Refutation:—In chapter 19 we have already proved by conversion and enlightening influence to the remotest
unmistakable evidence, and especially by their own distance. The Gentiles, following the wholesome
Gospels, and even by allusions to their theological writers, ministration of the chosen race, will be deemed servants of
that the law of Moses is eternal, and that no new revelation the Lord like the children of Israel. The prophet, therefore,
will ever supplant our old law. Having then sufficiently says, "And many nations will join the Lord and shall be
proved the feebleness of the opinions adverse to this view, my people." In chapter 56:6-7 Isaiah predicts, "Also the
we confine ourselves here to the above quoted sons of the strangers that join themselves to the Lord to
explanations: every reader of the Scriptures knows the serve Him, and to love the name of the Lord, to be His
passage in 1 Kings 8:9, "There was nothing in the ark but servants: every one that keepeth the Sabbath from
the two tables of stone." These tables having been called polluting it, and taketh hold of my covenant, even them
the tables of the covenant, the ark, as the receptacle of will I bring to my holy mountain, and make them joyful in
those tables, was named "the ark of the covenant." The my house of prayer; their burnt offerings and their
Christians themselves admit that the contents of the tables sacrifices shall be accepted upon mine altar; for mine
of the Decalogue are immutable, and that no man can hope house shall be called a house of prayer for all people."
for the salvation of his soul who repudiates the Ten
Commandments. We shall have to return to this subject on This shows that, at the time of the Advent of the Messiah,
reviewing some passages in Matthew 19. So much is all nations will pay homage to the holiness of the land of
certain, that the Christians are enjoined to follow the Ten Israel, and the entire land of Palestine will assume the
Commandments, although they have arbitrarily altered the sacredness of the city of Jerusalem; and the city of
day appointed for the celebration of the Sabbath, and, Jerusalem will again partake of the sanctity of the Divine
although no sanction for so doing was given either by Temple.
Jesus or his disciples; consequently, the Christians have no
right to plead that the ark of the covenant of the Lord, and
Chapter 25: Jesus, the Divine Savior, living
the two tables with their contents, will ever be forgotten;
nor are they justified in the assertion, that the law of Moses among men prophesied (Jeremiah 14:8)
will be abrogated: and not be remembered any longer by
Israel, since the scriptural passages cited by them do not Jeremiah 14:8, "Hope of Israel, the Saviour in the time of
afford any evidence in support of their argument, trouble, why shouldest thou be as a stranger in the land,
particularly as Malachi, the last of the prophets (chapter and as a wayfaring man that turneth aside to tarry for the
night?" I was once asked by a Christian the meaning of the By this we have to understand, "That Thou, O Lord, wilt
expression, "Hope of Israel, the Saviour in the time of hide Thy face from us and have no compassion on us, it
trouble." I replied, the prophet here addressed the will appear as if Thou wert not the Lord of the Earth, but
Almighty, as in chapter 17:13, "O Lord, the Hope of Israel, as if thou wert a stranger in a foreign country, without
all who forsake thee shall be ashamed." The same Deity is power therein to afford relief from trouble." In a similar
the Savior of Israel in the time of trouble, and there is no manner said Moses (Numbers 14:15-16), "And if Thou
other Savior besides Him. See also Hosea chapter 13:4, wilt kill all the people like one man, then the nations who
"And there is no Saviour besides me." My interrogator said have heard Thy fame will say, Because the Lord had not
thereupon, You ought to bear in mind that the prophet, the power to bring this people," etc. So prays also the
speaking about this Savior, says, "Why shouldst thou be as Psalmist, "Arise, why wilt Thou sleep; O Lord, awake,
a stranger and as a wayfaring man, that turneth aside to why wilt Thou abandon us for ever;" or, in other words,
tarry for the night? Does not this prove to you, by means of Permit it not to appear as if Thou were unmindful of our
those prophetic words, that the saving Divine Being would misery and of our affliction. In fact, all the prophets
dwell like a stranger on earth, as our Savior Jesus actually address the Almighty in an anthropomorphical manner, in
did? Why then do you withhold from him your belief after order to convey their ideas more intelligibly to their
the prophet gives his testimony about him?" I replied to audience.
this, "You Christians are accustomed to establish your
objections to our faith, and the evidences of your faith, on The reason that Jeremiah compares the Almighty with a
detached biblical passages, without regard to the leading stranger is threefold. 1st. A sojourner in a foreign land, one
idea, and with the preceding and subsequent words of the passing merely through a foreign city, is unable to rescue
text, nor do you make unbiased comparisons with the the oppressed from the hand of the oppressor, or the poor
parallel sayings of other prophets; for your object is not to and the needy from the hand of the depredator. For though
expose absolute truth, but to confirm, by means of such strangers or travelers be of high rank, their authority
subtleties and specious reasonings, your preconceived is too inconsiderable, when in a foreign land, to afford any
notions." assistance to those around them. Thus the Sodomites said
about Lot: "This one man came to live here as a stranger,
The true object of Jeremiah will be found on the perusal of and now he will be even a judge." 2ndly. Though a man be
the adjoining passages. Jeremiah having a prescience of a native or an established settler, he may be unable to give
the famine which was about to take place in the Holy Land assistance in times of trouble, being deprived of the
(see the commencement of chapter 14), when he saw that requisite influence and presence of mind. Bewildered
the severity of the dearth would exceed all bounds, and the about his own safety, he is utterly incapacitated to extricate
consternation of Jerusalem would put up a cry to heaven; others from their unfortunate state. 3rdly. Even he can only
when he noticed that the calamity would be so universal grapple with those who are inferior in valor and strength,
that the very brutes of the field would suffer under its but when met with a superior force he mist either desist or
scourge, he made the confession recorded in the words submit. Hence the prophet says, "Why wilt thou be like a
[Jeremiah 14:7], "If our iniquities bear witness against us, mighty man who is unable to save."
O Lord, then deal with us according to Thy name." By this
he declared, that the trouble had not come upon our people In order, however, at the same time, to teach that such a
by way of chance, but as a consequence of our misdeeds; condition is totally incompatible with the divine nature of
for the famine did not prevail anywhere else except in the the Almighty, and to show that the Almighty is really the
Land of Israel; therefore, he implored of the Almighty to God of the heavens and of the earth, and at the same time
grant relief for the sake of His Holy Name: that is to say, dwells among us, the prophet, by the addition, "But Thou
God, as proclaimed in His supreme unity by our nation, is art among us," refutes the imputation that the God of Israel
on that account called "the God of Israel," whilst we are is a stranger, and rather proves that He is established where
denominated "His people and the flock of His pasture." we sojourn, and that we are the strangers and not He; that
When He chastises us, He acts in accordance with justice, we have, therefore, the best founded expectation that He
since our derelictions are numerous, and since we so will save us. The same declaration, "Thou art in the midst
frequently strayed in the pursuit of idolatry, the of us," stands in just opposition to the question, "Why wilt
perpetration of violence, and in listening to false prophets. thou be like a bewildered man?" The prophet suggests that
Jeremiah having thus made confession of our sins, the Almighty, far from being perplexed by the suddenness
exclaims, by way of entreaty, "Thou Hope of Israel, and its of terrific occurrences, rather manifests himself as an
Saviour in the time of trouble!" The prophet hereby incomparable and omnipotent deliverer. In like manner we
implies, that, although they have departed from Thy paths, see in the words, "And Thou art among us," a repudiation
they (the Israelites) still hope that Thou wilt save them of the idea that "Thou art like a strong man who cannot
from the present distress, and as Thou hast delivered them deliver," when resisted by a superior force; for the prophet
in every generation, so wilt Thou also now have mercy on now acknowledges, "And Thy name is called upon us, for
them, and not suffer them to be consumed by famine. Then Thou hast long been adored by us as the God of Israel.
the prophet continues, "Why wilt Thou be like a stranger Thou hast brought us out from the land of Egypt with a
and like a traveler who has turned aside to pass the night." strong hand, and an outstretched arm."
place, the Hebrew expression ‫ עַד עוֹלָם‬stands distinct from

The very words of the Decalogue connect the divine unity the forenamed two meanings, and relates to a period finite
with the deliverance from Egypt, since it is said, "I am the in the prescience of the Almighty, but unlimited according
Lord thy God who hath brought thee out of the land of to the knowledge of men. See Isaiah 32:14, "Because the
Egypt." It is a notorious fact, that Scripture in various palaces shall be forsaken, the multitude of the city shall be
places points out the condescension of God, who allied His left; the forts and towers shall be dens for ever, a joy of
name with Israel, by saving them from various troubles. wild asses, a pasture of flocks." The limitation of the
See, for instance, Leviticus 22:33, "Who hath brought you words for ever is shown in the verse immediately
out of Egypt, in order to be unto you a God." When the following, "Until the spirit be poured down upon us from
subjects of King Hezekiah were rescued from the hand of on high, and the wilderness be a fruitful field," etc. The
Sennacherib, King of Assyria, the Almighty was also destruction decreed to last for ever will, nevertheless, give
acknowledged as God of Israel. See 2 Kings 19:20, "Thus way to restoration as soon as the spirit, that is to say the
saith the Lord God of Israel, Since thou hast prayed unto favor of the Lord, shall descend on us. The term it shall
me concerning Sennacherib, the King of Assyria, I have burn for ever, refers to the third signification; but it cannot
heard thee." The prayer here alluded to was received mean the infinitude of eternity as some Christians would
favorably, because it expressed unconditional submission have us believe, because all the prophets have predicted a
to the all-powerful Being who alone rules the destinies of complete restoration to the whole House of Israel. What
His creatures. Further views of the faith of Israel in the can be more explicit than the following passages:—Isaiah,
salvation by the Lord, may be obtained from Deuteronomy in chapter 66:20, says, "And they (the Gentiles) shall bring
3:24, where we read, "For who is a God in heaven or in the all your brethren a gift from all nations as a gift unto the
earth, who could perform anything like unto Thy deeds Lord, on horses and in chariots," etc. Jeremiah 30:8, says,
and Thy mighty works?" Isaiah says, (chapter 45:15) "Strangers shall no more enslave them (the Israelites)."
"Truly Thou art an invisible God, the God of Israel and its Ezekiel 39:28-29 says, "And they shall know that I am the
Savior." Jeremiah 3:23 says "Verily in the Lord our God is Lord their God, since I have caused them to be exiled
the salvation of Israel; our trust, our reliance is therefore in among the Gentiles; and I will gather them into their land,
Thee, and Thou wilt neither abandon nor forsake us." Thus and I will not suffer any of them to remain behind, and I
we understand the quotation from Jeremiah, which is will no more hide my countenance from them, as I have
placed at the heading of this chapter, and which is totally poured out my spirit over all the House of Israel, saith the
misapplied when referred to on account of his having been Lord God." Such well defined promises admit of no
a stranger on earth. contradiction, or they have all proceeded from the same
divine source.
Chapter 26: An everlasting captivity for the
Jews without redemption prophesied Chapter 27: God’s promises to the Jews
(Jer 17:4) were conditional (Jeremiah 18:7)
Jeremiah 17:4, "And I will cause thee to serve thine Jeremiah 18:7, "In an instant I shall speak concerning a
enemies in the land which thou knowest not; for ye have nation and concerning a kingdom, to pluck up and to pull
kindled a fire in mine anger, which shall burn for ever." down and to destroy it."
Christian expositors have explained this verse by the From this and the ensuing verses, Christians have
assertion that Jeremiah here predicted an everlasting concluded that the Jews vainly expect the fulfillment of
captivity, from which no redemption is to be hoped. those promises which refer to a prosperous futurity. They
tell us (Jews), your hopes must be disappointed. Sinfully
Refutation:—The Hebrew words ‫ עַד עוֹלָם‬occur in you have acted, yea sinfully in the sight of the Lord, for all
Scripture in three significations. First, in application to an the promises of the prophet, whether for good or for evil,
existence unlimited by time. Thus, we have in 2 Samuel are given conditionally. The Almighty ordains a propitious
7:26, "That Thy name may be magnified for ever, by future for a people or for an individual; and if the people or
saying The Lord of Hosts is the God of Israel." In 1 the individual, by evil acts, become unworthy of such a
Chronicles 17:24, we also find, "In order that thy name benefit, it is withheld, and the Almighty substitutes evil for
may be magnified for ever, by saying, The Lord of Hosts is the intended good; and when the people or the individual
again repent and improve, the imminent punishment is
the God of Israel." The second meaning of ‫ עַד עוֹלָם‬for
withdrawn, a favor is bestowed instead, as has been
ever, relates to man’s limited existence on earth, (see 1 exemplified by the history of Jonah in Nineveh. The
Samuel 1:22), "That he may sit here for ever." And 2 Christians interpret, therefore, the above passage from
Samuel 12:10, David is thus forewarned, "The sword shall Jeremiah thus—"At one instant I decree the destruction of
never (‫ )לֹא תָסוּר עַד עוֹלָם‬depart from thy house." The a people or of a kingdom, etc. When, however, the people
word never merely relates to David’s lifetime. In the third
or the kingdom amend their conduct, I withhold the thy seed, to love the Lord thy God with all thy heart, and
threatened calamity. At another instant I resolve to deal out with all thy soul, for the sake of thy life. And the Lord thy
benefits. When, however, the people offend me, and act God shall bring all these imprecations upon thine enemies,
disobediently, I recall my decrees of grace." To this the etc., when thou shalt return to the Lord thy God." The
Christians add the following imputation:—The Almighty prophets have also announced the constancy of our future
has, time after time, released Israel from the tyranny of adherence to the Lord, and have made the fulfillment of
their enemies. Admonition after admonition He sent to the good promised dependent on our full repentance. See
them through His prophets to induce them not to follow Isaiah 44:22, "I have blotted out thine iniquities like a
the instigations of a corrupt heart, and He imposed on them thick cloud, and thy sins like a cloud; return unto me, for I
the duty of obeying His commandments and statutes. The have redeemed thee." Also Jeremiah 3:14 says, "Return
Israelites, however, whenever they felt the soothing help of unto me, ye backsliding children, saith the Lord, for I am
the Lord, hardened their hearts again, and neglected the married unto you, and I will take you one from a city, and
biddings of the Almighty. This has induced Him to abhor two of a family, and I will bring you into Zion." See also
them and to reject them altogether. And He will never Ezekiel 33:11, "Say unto them, As I live, saith the Lord
again favor them. See 2 Kings 17:20, "And the Lord God, I have no pleasure in the death of the wicked, but that
rejected all the seed of Israel and afflicted them, and the wicked turn from his way and live: turn ye, turn ye
delivered them into the hand of spoilers until He had cast from your evil ways, for why will ye die, O House of
them out of His sight." Israel?" In like manner, says Hosea 14:2-3, "Turn, O Israel,
unto the Lord thy God, for thou hast stumbled through
Thus says also Jeremiah 15:1, "And the Lord said unto me, thine iniquity. Take with yourselves words, and turn unto
If even Moses and Samuel were to stand before me, my the Lord, and say unto Him: Thou who forgivest every
mind would not be towards this people; cast them out of iniquity, receive us graciously, and we will render the
my sight and let them go forth." calves of our lips (i.e. Thanksgivings)." Zechariah, in
chapter 1:3, says, "And thou shalt say unto them, Thus
Refutation:—It is a false accusation to allege, that we saith the Lord of Hosts: Return ye unto me, saith the Lord
Jews expect the fulfillment of the divine promises so long of Hosts, and I will return unto you, saith the Lord of
as we persevere in evil doings, and commit sins like Hosts."
depraved men, and still expect a reward as if we were true
and zealous servants of God. Far be from us any such To the same effect, says Malachi 3:7, "Since the days of
presumption. But we do profess with an unshaken your fathers ye have departed from my statutes, and ye
confidence that we shall one day cling to the Lord with an have not observed them: return unto me, and I will return
undivided heart, and that the Almighty will receive us in unto you, saith the Lord of Hosts." Similar passages
mercy, subdue our misdeeds, and then bring to pass all the abound among the prophets, which tend to prove that
glorious predictions given by the prophets. We rely on the repentance is the fundamental condition on which all our
words pronounced in Deuteronomy 4:30, "When thou shalt hopes hinge, for no human being escapes the commission
be in trouble, and when all these things shall have befallen of sin. See Ecclesiastes 7:20, "For there is no righteous
thee, in the latter days thou shalt return to the lord thy God man in the earth who doeth good and sinneth not."
and hearken to His voice; for the Lord thy God is a Therefore our All-gracious Ruler has taught us the means
merciful God, He will not suffer thee to be weakened, nor of repentance, and the ways to avoid the snares of
will He destroy thee, nor will He forget the covenant with depravity. David had committed many transgressions, and
thy fathers which He swore unto them." We may also subjected himself with sincere submission to the divine
advert to chapter 30:1-8, of the same book, "And it shall chastisements: his sins were, therefore, forgiven him, and
come to pass, when all these things shall have come upon his good works were accepted in favor of him and his
thee, the blessing and the curse which I have set before posterity. See Isaiah 37:35, "And I shall protect this city to
thee, and when thou shalt have taken it to heart among all save it for my sake, and for the sake of my servant David."
the nations among which the Lord thy God shall have King Manasseh affords another instance of pardon having
banished thee, that thou shalt return with all thine heart and been obtained through sincere repentance, although he had
with all thy soul to the lord thy God, and obey His voice exceeded his predecessors in the indulgence of an
according to all that I command unto thee this day, thou iniquitous conduct; yet the Lord was pleased with his
and thy sons. And the Lord thy God shall bring back thy contrition, and reinstated him on his throne. Consequently
captivity, and gather thee from among all the people wither we thus interpret the passage, "At an instant I shall speak,"
the Lord thy God shall have scattered thee. Even if thine etc. The reparation of Israel’s conduct is the only condition
outcasts be at the end of the heavens; even from thence of their escape from the infliction of condign punishments;
shall the Lord thy God gather thee, and even from thence therefore the prophet continues the divine message in the
shall He take thee, and the Lord thy God shall bring thee following manner: "Now go to speak to the men of Judah
into the land which thy fathers inherited; and thou shalt and to the inhabitants of Jerusalem, saying, Thus saith the
inherit it, and He shall do good unto thee, and He shall Lord, behold I frame evil against you, and devise a device
make thee more numerous than thy ancestors. And the against you; return ye now every one from his evil way,
Lord thy God shall circumcise thy heart, and the heart of and correct your ways and your doings." Nor are we
disposed to imagine that we should suffer less for our sins natural; for where the Almighty has given predictions
than our forefathers did for theirs. On the contrary, we are relating to the glory of His name, and not that of our name,
admonished to be equally vigilant as our ancestors in the no conditional language could be applied. We have, in
avoidance of sin; and when our frail human nature betrays other similar passages decided and unconditional
us into sinful acts, it becomes our imperative duty to resort assurances (see, for instance, Isaiah 54:9-10), "For this is
to sincere repentance, for only then the Lord receives us as the waters of Noah unto me; for as I have sworn that the
and casts our sins into the abyss of oblivion. See Ezekiel waters should no more go over the earth, so have I sworn
18:21, "But if the wicked will turn from all his sins that he that I would not be wroth with thee. For the mountains
hath committed and keep all my statutes, and do that which shall depart and the hills be removed; but my kindness
is lawful and right, he shall surely live, he shall not die. All shall not depart from thee, neither shall the covenant of my
his transgressions that he has committed, that shall not be peace be removed, saith the Lord that hath mercy on thee."
mentioned unto him; in his righteousness that he hath done Thus we find, Isaiah chapter 62:8-9, "The Lord hath sworn
he shall live." by His right hand, and by the arm of His strength: Surely, I
will no more give thy corn to be food for thine enemies,
We may mention here, also, that the many divine and the sons of the strangers shall no more drink thy wine
predictions and promises which are of a cheering character for which thou hast laboured. But those that gather it shall
have been given in the unconditional and irrevocable form eat it and praise the Lord, and they that have brought it
of an oath; for instance Ibid. 36:7-12, "Thus saith the Lord together shall drink it in the courts of my holiness." See
God, I have lifted up mine hand, (which is the symbol of also Jeremiah 31:35-37, "Thus saith the Lord, who giveth
an oath) that the Heathens that are around you shall surely the sun for a light by day, and the ordinances of the moon,
bear their shame. But ye, O, mountains of Israel, ye shall and of the stars as a light by night, who divideth the sea
shoot forth your branches and yield your fruit to my people when the waves thereof roar: The Lord of Hosts is His
of Israel, for they are at hand to come. For behold I am for name. If those ordinances depart from before me, saith the
you, and I will turn unto you, and you shall be tilled and Lord, then the seed of Israel shall also cease from being a
sown. And I will multiply men among you, O, all ye house nation before me for ever. Thus saith the Lord, If the
of Israel, even all of it; and the cities shall be inhabited, heavens above can be measured, and the foundations of the
and the wastes shall be built, and I will multiply among earth searched out beneath, I will also cast off the seed of
you men and cattle, and they shall increase and bring fruit, Israel for all that they have done, saith the Lord." When
and I will settle you after your old estates, and will do our opponent takes into consideration all these passages,
better unto you than at your beginnings, and ye shall know how can he maintain that the Almighty has cast off and
that I am the Lord; yea, I will cause men to walk among disowned Israel, and will no more vouchsafe to His people
you, even my people Israel; and they shall possess thee, a redemption from this captivity? Surely the restoration
and thou shalt be their inheritance, and thou shalt no more will at last take place; then His anger will no more visit us,
bereave them of men." then His loving-kindness and His covenant of peace will
no more be drawn from us, then He will no more cast us
Thus the Almighty communicates to us in Ezekiel’s away, and no more deprive us of establishment as a nation.
prophecy, that he will prosperously re-establish the Holy Our past sins will then no longer be remembered, but He
Land in its primitive condition, and even enlarge His will graciously pardon all our former errors and
bounty upon it, so that it shall no longer consume Israel, its transgressions. For Jeremiah has, in the above prophecy,
inhabitants. expressly announced in the name of the Lord, "I will
pardon their sins, and remember their iniquity no more."
The disputant cannot raise an objection and maintain that Neither can the argument be founded on the words
the prophecy of restoration is merely given conditionally, occurring in 2 Kings 17:20, "And the Lord rejected all the
for there an oath is expressed, lifting of the hand, which seed of Israel, and afflicted them, and He gave them into
does not admit of any condition whatever. See the hands of spoilers, until He cast them out of his sight."
Deuteronomy 32:40, where we read, "For I lift up my hand This rejection and casting away is only a temporary
unto the heavens, and I say, as true as I live for ever." Nor punishment limited to the period of the captivity, but is not
can it be asserted that this assurance merely relates to final and perpetual; consequently it is not a dissolution of
Israel’s exit from Babylon, for at that period the Lord did the ancient covenant. See, on this, Leviticus 26:44, "And
not raise Israel to its pristine state, and then the whole of yet for all that, when they be in the land of their enemies I
Israel did not return to their land; the ten tribes of Israel will not cast them away, nor will I abhor them to destroy
were omitted, and no more than 42,360 men of the tribe of them utterly, and to break my covenant with them, for I am
Judah and Benjamin actually came back. Neither was the Lord their God." The periods for their removal are
Israel at the time spared from affliction, as it will be at the fixed by the Almighty, and only known to Him, who, by
future redemption, which is clearly demonstrated by the means of frequent chastisements, desires to remove from
contents of the above prophecy, and other passages, (see them all that is unbecoming and objectionable. See Isaiah
Ezekiel 36:22-28). In fact, the whole concluding part of the 1:25-26, "And I will turn my hand upon thee, and purely
chapter speaks in an unconditional tone. And this is quite purge thy dross, and remove all the base metal; and I will
restore thy judges as at first, and thy counselors as at the them; He will now remember their iniquity and visit their
beginning; afterwards thou shalt be called the City of sins." Hereby is meant—Since the Jews have mistrusted
Righteousness, the faithful city." Similar to this prophecy me, and have preferred to seek their protection among the
are the words of Ezekiel 22:15, "And I will scatter thee Egyptians and the Assyrians, in order to escape the danger
among the heathen, and disperse them in the countries, and of adversaries, and since the Jews have not refrained from
will consume thy filthiness out of thee." All this tends to following profitless objects, I will remove them and render
prove the object of our exile as solely to purify us, to rid us them the captives of their enemies. But, before I shall lead
of inherent imperfections, and to free us from the pollution them into exile, I will remember their iniquity by famine,
of our sins. Hence the prophet, with a view to our ultimate and visit their sin by the sword and by pestilence.
purification, says, in Lamentations 4:22, "Thy iniquity, O
daughter of Zion, is ended; He shall no more cause thee to After having acquainted the prophet that his people had no
be a captive." Now, we will show that no argument can be hope of deliverance from the evils decreed upon them, the
established against us, from the words of Jeremiah 15:1, third injunction was given to Jeremiah not to offer up a
"And the Lord said unto me, Though Moses and Samuel supplication for the deliverance of the people (see Ibid.
stood before me, yet my mind would not be toward this chapter 14:11-12), "Then said the Lord unto me, Pray not
people; cast them out of my sight, and let them go forth." for this people for their good; when they fast I will not
These words were addressed to Jeremiah after the Lord hear their cry, and when they offer burnt offering and an
had charged him thrice not to intercede on behalf of Judah oblation, I will not accept them, but I will consume them
and Benjamin, that they might be led into captivity like the by the sword, and by the famine, and by the pestilence."
other ten tribes. For the Lord had said to Jeremiah, chapter Here again, allusion is solely made to their prayers coming
7:15-16, "And I will cast you out of my sight as I have cast from an impenitent heart, and offered up during their
out all your brethren, even the whole seed of Ephraim: perseverance in wickedness.
Therefore, pray not thou for this people, either lift up a cry
or prayer for them, neither make intercession to me, for I The present passage reminds us of the one in Isaiah 1:15-
will not hear thee." Now the Lord explained to him the 16, "And when ye spread forth your hands, I will hide
reason why He would not listen to his intercessions, and he mine eyes from you; yea, when ye make many prayers I
says (in verses 17 and 18), "Seest thou not what they do in will not hear; your hands are full of blood; make you
the cities of Judah and in the streets of Jerusalem? The clean; put away the evil of your doings from before mine
children gather wood, and the fathers kindle the fire, and eyes; cease to do evil." The verses we have quoted
the women knead their dough, to make cakes for the queen demonstrate that favorable reception of prayers is only
of heaven, and pour out drink offerings unto other Gods denied so long as those evil deeds continue which bring
that they may provoke me to anger." In the same book, the punishment to pass, but the supplications meet with
chapter 11:11, He says, "Therefore, thus saith the Lord, grace when the supplicant renounces his sinful conduct.
Behold, I will bring evil upon them, from which they shall The pious prophet Jeremiah seeing, then, that his influence
not be able to escape; and though they shall cry unto me I was insufficient among the unfortunate transgressors,
will not hearken unto them." Also here the reason is appealed once more to the Almighty not to reject them and
pointed out why the Almighty would refuse to grant his not to abhor them, for the sake of His holy name, since the
prayer (Ibid. verse 13), we find, "For according to the Lord had been acknowledged on earth as the God of Israel.
number of thy cities were thy Gods, O Judah," etc. And in He prayed also to the Almighty not to suffer Jerusalem,
the same chapter we have a second warning of the known as the seat of the glory of the Lord, to be reviled;
Almighty that Jeremiah should not intercede (Ibid. verse moreover, not to break His covenant made with the
14), "Therefore, pray not for this people, nor offer up a cry Israelites when he brought them out of Egypt. Hence, he
or supplication for them, for I will not hearken in the time says in Jeremiah 14:21, "Do not abhor us for Thy name’s
that they cry unto me in their trouble." For how could the sake, do not disgrace the throne of Thy glory; remember us,
Almighty be favorable to a petition for mercy while they and break not Thy covenant with us." Thereupon the Lord
continued in the sin which caused the infliction: nor could replies, that the prayer of Jeremiah would not avail to
impenitent sinners find grace with Him. Hence the words, rescue the Israelites from the calamities of the evil
Ibid., "And they shall cry unto me, but I will not hear ordained for them on account of their iniquities; and even
them." The imminent evil relates to sword, pestilence, and if Moses and Samuel, who were superior prophets, were to
famine. See chapter 14 (verse 15), "For through the sword, raise their voice in the behalf of the transgressors, to avert
pestilence, and famine, I destroy them." When, therefore, the punishment of the sword, pestilence, and famine, their
Jeremiah perceived that the prayer for the house of Judah prayer will not avail. To this Divine resolve these words
was in vain, he prayed (chapter 14:7), "O Lord, though our refer—"Cast them out of my sight (presence), and let them
iniquities testify against us, do it for thy name’s sake." The go forth. And it shall come to pass, if they say unto thee,
prophet then concludes with the words, "We are called by Whither shall we go forth? Then thou shalt tell them, Thus
Thy name; therefore, forsake us not." Upon this follows saith the Lord: Such as are for death, to death; and such as
the reply of the Almighty: "Thus saith the Lord unto this are for the sword, to the sword; and such as are for the
people, Thus have they loved to wander, they have not famine, to the famine; and such as are for the captivity, to
refrained their feet, wherefore the Lord doth not accept the captivity." (Jeremiah 15:1,2) So that all instigators to
sin will meet with the fatal sentence assigned for them, them to do good unto them, and I will in truth plant them
while those who have been betrayed into sin will have to in their land, with all my heart and with all my soul." We
go into captivity, and save nothing but their lives. For the have thus had an opportunity to demonstrate that the
Lord desires not to exterminate them altogether. See threatened evils will finally be counterbalanced and
Jeremiah 5:18, "And even in those days I will not make an replaced by benefits.
end of you." Nor were the prayers of Moses of any avail
when the Israelites first sinned in worshipping the golden
calf, nor on their giving way to the insinuations of the
Chapter 28: Herod’s slaying of the
spies sent from the desert to search the Land of Promise; children of Bethlehem foretold
also when the instigators of sin were punished with death, (Jeremiah 31:15)
and the survivors who had yielded to the bad example
were visited with the merited punishment. The intercession
Jeremiah 31:15, "Thus saith the Lord, A voice is heard in
on behalf of the transgressors would have proved fruitless
Ramah, lamentation and bitter weeping, Rachael is
unless the instigators had been first removed by sword,
weeping for her children, refusing to be comforted on
pestilence, and famine. But as soon as the necessary
account of her children, because they are not to be found."
chastisement would be inflicted, and the remaining sinners
would have expiated their sins by the miseries attending
The Christians adduce this passage as a prophecy relating
the exile, He will graciously receive them at the epoch of
to their creed, and as if Jeremiah had here predicted the
the restoration, and although they should not them be
slaying of the children in Bethlehem, decreed by King
purified entirely from their sins, He will have compassion
Herod. For that king is said to have learnt that in
on them for the sake of His name, as is said in 1 Samuel
Bethlehem of Judah a child had been born that was
12:22, "For the Lord will not forsake His people on
intended to be in future a king of the Jews, and as he could
account of His great name, since the Lord has vouchsafed
not ascertain who the future pretender was and where to be
to make you His people." The same is said in Isaiah 48:9-
found, he ordered all the children under the age of two
11, "For my name’s sake I will defer mine anger, and for
years, in and about Bethlehem, to be massacred. To this
my praise will I refrain for thee, that I cut thee not off.
event the words quoted above refer, as the reader will find
Behold I refine thee, but not with silver. I have chosen thee
by examining Matthew 2.
in the furnace of affliction. For mine own sake, even for
mine own sake, will I do it, for why should my name be
Refutation:—We have, on a former occasion, shown that
polluted, and I will not give my glory unto another." The
the Christians support the doctrine of their religion by
reestablishment of the Holy City is an inducement to exult
sentences dissevered from their contexts and connection,
us as His own people. See Isaiah 42:1, "For Zion’s sake, I
without regard to the concurrence of the entire paragraph
will not delay, and for Jerusalem’s sake I will not rest,
from which their quotations are taken. If, according to their
until her righteousness shall go forth like a bright light, and
suppositions, Rachel, was weeping for the ruthless
her salvation like a brilliant flame." Nor will the Almighty
slaughter committed among the children of Bethlehem
ever be unmindful of the covenant made with our ancestors.
Judah, the question arises, why was not Leah represented
See Leviticus 26:44, "And even in the land of their
as the grieving mother, since it was from her that those
enemies I will not reject them, nor rebuke them to
victims of the tyranny of Herod were descended? Another
consume them, and to destroy my covenant with them, for
question arises: what connection has the bereavement there
I am the Lord their God." This promise was subsequently
spoken of with the consoling promises given by the Lord?
repeated in the prophecy of Ezekiel 16:60, "And I will
(Jeremiah 31:16-17), "And they shall return from the land
remember my covenant made with thee in the days of thy
of their enemy, and the children shall return to the
youth, and I will establish unto thee an everlasting
boundary." The following explanation of the passage will,
covenant." Again Ibid. verses 62-63, "And I will establish
however, produce conviction:—The prophet speaks here
my covenant with thee, and thou shalt know that I am the
allegorically. The children alluded to here are the ten tribes
Lord, in order that thou mayest remember me, and feel
in exile. These ten tribes are comprised under the
shame; but thou shalt open thy mouth no more on account
designation of Ephraim (the tribe descended from Rachel);
of any degradation of thine, while I shall forgive thee for
therefore she is weeping for her children who are banished
all thou hast done, saith the Lord." This last quotation
from their country by the kings of Assyria. The ten tribes
clearly shows, that, although we have rebelled in the eyes
were called Ephraim, because their first king, after their
of the Lord, he, nevertheless, will grant us forgiveness for
defection from the King of Judah, was Jeroboam, the son
His own sake, and for the sake of His covenant.
of Nebat, from the tribe of Ephraim. This is confirmed by
the Prediction in Jeremiah 7:15, "And I shall cast you
The promised favor will not be withheld from us, and we
away from my presence, as I have cast away all your
shall have passed through all our ordeals; we shall, at the
brethren, the whole seed of Ephraim."
appointed time, be planted again on our soil enjoying the
perfect favor of the Almighty, and He will fulfill the
promise given in Jeremiah 32:41, "And I shall rejoice over
The last Hebrew word in the verse cited in the beginning two tribes of Judah and Benjamin, it being the collective
of this chapter (Jeremiah 31:15), is ‫ אֵינֶנּוּ‬which in reality, name of the whole people.
does not mean they are not (to be found); but he (or it, is
not to be found), because the singular relates here to the Chapter 29: New covenant prophesied in
word ‫( עָם‬people), which is implied; for when the tribes of
Judah and Benjamin returned from the Babylonian
Jeremiah 31:31 fulfilled in Gospel of Jesus
captivity, the ten tribes did not return with them, nor was
the place of their settlement fully known; for this reason Jeremiah 31:32, "Behold the days come, and I will make a
the whole number of the missing children (or people) is new covenant with the House of Israel and with the House
expressed in the singular. Alluding to the restoration of the of Judah." The Christians assert that the prophet Jeremiah
whole people in the days of the Messiah, the prophet here foretold the giving of a new law for the people of
Jeremiah continues, in the name of God (Ibid. 31:16-17), Israel—viz., the Gospel of Jesus of Nazareth.
"Refrain thy voice from weeping, and thine eyes from tears, Refutation:—Scripture does not allude here to the
for thy work shall be rewarded, saith the Lord. And they substitution of a new law for the old one, but merely the
shall come again from the land of their enemies. And there making of a new covenant, a covenant independent of the
is hope in thine end, saith the Lord, that thy children shall law. Thus we find in the history of Phineas (Numbers
come again to their own border." These verses, which are 25:12), "Behold I give him my covenant of peace." The
all connected with one another, give the most intelligible covenant thus made could not possibly mean the emission
proof that the prophet did not allude to the death of the of a new law intended for Phineas alone. In Leviticus
children of his people, but to their dispersion. By this 26:42, we meet with a like mention of a covenant, "And I
interpretation we can make sense of the 18th verse of the shall remember my covenant with Jacob, my covenant
same chapter, "I have heard Ephraim lonely bemoaning with Isaac, and also my covenant with Abraham will I
himself thus: Thou hast chastised me, yea, I was chastised remember," etc. From this mode of expression, nobody
as a young bullock untrained to the yoke." Again, Ibid. would venture to infer that the Almighty gave a special
verse 20, "Is Ephraim my dear son, is he my darling law to each of the patriarchs. Covenants also are made
child?" And again, Ibid. verse 21, "Set thee up waymarks, between man and man. Thus we find, in Genesis 21:32,
make unto thee high heaps, set thine heart towards the "They two [Abraham and Abimelech] made a covenant
highway, even the way towards which thou wentest; turn with each other." Returning now to the true sense of the
again, O Virgin of Israel, turn again towards thy cities." verse at the head of this chapter, we find that the Almighty
These words refer to the return of the captives of Israel. has reserved for Israel the bestowal of a new covenant of
The ultimate and complete return of the tribes of Israel was protection when they shall be restored to their land, a
also predicted by Ezekiel 37:19, "Thus saith the Lord God, covenant which, unlike the former one, will never be
I will take the stick of Joseph which is in the hand of dissolved. On that account the prophecy continues (in
Ephraim, and the tribes of Israel his fellows, and will put Jeremiah 31:31 and following verses), that the future
them with him, even with the stick of Judah, and make covenant will not be according [Jeremiah 31:32-33] "to the
them one stick, and they shall be one in mine hand." This covenant I made with their fathers in the day that I took
chapter points out the gathering of the ten tribes, and their them by the hand to bring them out of the land of Egypt,
re-union with the tribes of Judah and Benjamin, as also which covenant they broke," etc. After this introduction,
their subordination under one king in the days of the the prophet proceeds, "But this shall be the covenant that I
Messiah. will make with the House of Israel; I will put my law in
their inward parts, and write it in their hearts, and will be
We have already, in a former part of this work, noticed that their God and they shall be my people." These quotations
the restoration of the ten tribes was not intended to happen suffice to show, that the Almighty had not intended to
at the return from the captivity of Babylon, and that issue a new law, but to impress His ancient divine law on
altogether only 42,000 went back to the Holy Land. their hearts, that it never should be forgotten throughout all
time. The reader, on referring to chapter 19, will find that
Certain Christians have asserted that the name of Israel, we demonstrated there the perpetuity of the divine law as it
mentioned in particular parts of Scripture which relate to was given on Sinai; consequently the promulgation of a
the restoration, is restricted to the ten tribes; but this is not new law supplanting the former cannot possibly take place.
true, for it is written, that Israel shall be remembered by
the tribe of Judah. See Jeremiah chapter 30:18, "And I Chapter 30: The Jewish feasts, new moons
shall bring back the captivity of Jacob’s tents;" And in the
same book, chapter 23:6, we find, "In his days shall Judah and Sabbaths revoked by Jesus
be saved and Israel shall dwell in safety." Amos 2, speaks (Hosea 2:11)
first of the three transgressions of Israel, and then of those
of Judah, meaning by those of Israel, the ten tribes. But Hosea 2:13, "And I will cause all her mirth to cease, her
when the name, Israel, alone occurs, it includes also the feast days, her new moons, and her Sabbaths, and all her
solemn festivals." From this passage the Christians argued,
that, on the coming of Jesus Christ, the dispensation of the Chapter 31: Judas’ betrayal of Jesus for 30
laws for keeping Sabbaths, new moons, and festivals, was
revoked, and the Lord found no more any pleasure in pieces of silver foretold (Amos 2:6)
Israel’s observance of those days; as was declared in Isaiah
1:14, "Your new moons and your appointed seasons my Amos 2:6, "Thus saith the Lord, For three transgressions
soul hateth." of Israel, and for four I will not turn away the punishment
thereof; because they sold the righteous and the poor for
Refutation:—The prophet here merely announces that the value of a pair of shoes."
during the severe adversities resulting from the exile, the
rejoicing formerly attendant on the festive seasons, will Some Christians writers have attributed this prophecy to
cease, and affliction come in its stead. This may be seen on the fate of Jesus, who was sold for thirty pieces of silver;
referring to the accompanying verses, and is confirmed by and they have asserted that the fourth transgression being
the subsequent events. After the desolation of the temple, the sale of their righteous One will never be pardoned to
when the Israelites were prevented from the due Israel, and the consequence of this sin has been our present
observance of their religion, the obligation of the Sabbath captivity.
and the enjoyments of the festivals were forgotten. See
Lamentations 2:6, "The Lord has caused the solemn days Refutation:—The interpretation betrays a want of due
and the Sabbaths to be forgotten in Zion," which took appreciation of the connecting sentences, and the parallel
place because "He hath increased to the daughter of Judah, sayings by other prophets. The above verse means, that a
morning and lamentation." Had it been the intention of the casual concurrence of the three crimes—idolatry, incest,
prophets Isaiah and Hosea to predict the cessation of the and homicide—was not the primary cause of Israel’s
Sabbaths and festivals, how could they and later prophets expulsion from the Holy Land, but the chief cause was the
so emphatically urge the strict observance of these solemn universal depravity that prevailed throughout the nation, of
days? See for instance, Isaiah 41: Nor does it follow from which the mercenary leaders of the people gave the
the expression, "Your new moons and your appointed iniquitous example. The prophet Amos says, therefore
festivals my soul hateth," that the Almighty was weary of (chapter 5:12), "They persecute the just, they take a bribe,
the sacred observances, and desired to have them and oppress the poor in the gate." The word ‫צַ דִּיק‬
abrogated; but it is obvious, that the evil-doers of that (righteous) used there has no reference to the man who
period assembled at the sanctuary for idolatrous purposes. leads a godly life, but only to the man whose cause is
Their celebration of the Sabbaths and festivals could not be unimpeachable before the tribunal of justice, and in whose
acceptable while they worshipped idols, and not the true, favor the sentence of the judges ought to be given. The
Divine Being, as appears from the context of the first word ‫ צַ דִּיק‬here is of the same signification as in Exodus
chapter of Isaiah. Were the Christian interpretation true, 23:8, where it is said, that the bribe given to the judge,
that the abolition of the sacred days is expressed in the first "perverteth the words of the righteous." The expression,
chapter of Isaiah why then, does the very same book "For they oppress the needy for a pair of shoes," means,
conclude with the following prophecy which is to be that the judge, for the most insignificant bribe, turns the
fulfilled at the coming of the Messiah? "And it shall come scale of justice, and deprives the poor hapless man of his
to pass that from one Sabbath to another, and from one right, by pronouncing in favor of the guilty who offers the
new moon to another, all flesh shall come to bow down bribe. The prophet also inveighs against rich sinners.
before Me, saith the Lord." In like manner, Zechariah Amos 8:4, "Hear this, O ye who swallow up the needy,
prophesied in the last chapter of his book, verse 16, "And even to make the poor of the land to fail, saying, When
it shall come to pass, that every one who is left of all the will the new moon be gone that we may sell the corn, and
nations which came up against Jerusalem, shall even go up the Sabbath that we may set forth wheat, making the ephah
from year to year to worship the King, the Lord of Hosts, small and the shekel great, and falsifying the balances of
and to keep the feast of tabernacles." This shows that the deceit: that we may buy the poor for ourselves, and the
festivals are to continue even at the time of the Messiah, needy for a pair of shoes, yea, and sell the refuse of the
when not only the Jews, but also the Gentiles then in wheat?" This passage is, in wording and sense, closely
existence, will solemnly observe the days of Holy related to that of chapter 2, and both convey the idea of an
Convocation. We have, moreover, to refer the reader to the iniquitous proceeding in buying and selling. We notice, in
nineteenth chapter of this work, where we remarked that the above quotation, that the new moon was then more
even Jesus and his disciples held the Sabbath holy, and that, strictly observed, and ordinary pursuits were suspended,
only several centuries after his death, a pope ordered the and, judging from the admonitions of the prophets, it
first day of the week instead of the seventh to be kept as would appear that they indulged in convivial and social
the day of rest. Thus we prove that this innovation runs entertainments. Compare with this 1 Samuel 20:5,
counter to the very doctrines inculcated by Jesus. beginning with "Tomorrow is new moon," and the second
book of Kings 4:23, "Why goest thou today to him [to the
prophet], since it is neither new moon, nor Sabbath;" as the
injustice described in the Book of Amos relates merely to having related the evils which await Israel on account of
the mercenary conduct of the superiors in legal decisions, their iniquitous conduct, reproaches them in chapter 4, of
and to the groveling disposition of buyers and sellers in the same book, five successive times, "And ye have not
their several dealings, it must be deemed utterly futile to returned unto me saith the Lord."
construe those words of Amos as alluding to the history of He continues, in the same chapter, verse 12, "Thus I will
their Savior. Besides, if the prophet had intended to make do unto thee, O Israel! And because I will do this unto thee,
any allusion to Jesus, he ought to have ascribed the prepare to meet thy God, O Israel!" Which implies
transgression to the tribes of Judah and Benjamin, who penitence and good deeds; for them He will do good unto
alone resided in the Holy Land in the days of Jesus, while thee and change thy sufferings into happiness, for He is thy
the ten tribes were scattered among their enemies, and God who dispenses evil and good according to your
could take no part whatever in the proceedings against doings." In order to represent Him to the mind as the
Jesus. universal Disposer of Events, the prophet goes on to say
(Ibid. 4:13), "For lo! He that formeth the mountains, and
Nor can it be asserted that the expression, "And for the createth the wind, and declareth His purposes unto man,
fourth transgression will not turn aside the punishment that changes the morning into darkness, and treadeth upon
thereof," conveys the announcement, that Israel will never the high places of the earth, the Lord, the God of Hosts, is
be pardoned for the sale of Jesus, for we find the very His name." As Creator of the world He is cognizant of
same mode of expression applied to the transgressions of everything, He is the Maintainer and Supporter of all
Damascus, Gaza, Tyre, Edom, etc., who had no concern things, the most distant events He inspects clearly: and He,
whatever in the sale of Jesus. When we read Scripture with through His prophets, acquaints man with His designs. As
proper attention we arrive at the very opposite conviction He makes light and darkness alternate for the benefit of
to the opinion of the Christians respecting our eternal His creatures, He makes also the good and the evil to
condemnation. See, for instance, the following passages: effect His will among the children of men. Thus He is to
Psalm 130:8, "And He will redeem Israel from all their be worshipped under the name of the God of Hosts as the
sins." Jeremiah 33:8, "And I will cleanse them from all God of the whole Universe. Thus He does, as Supreme
their iniquities which they committed against me, and I Judge, dispose us to submit to His decrees; and although
will pardon all their iniquities with which they sinned and we may occasionally suffer in consequence of our errors
rebelled against me." In the same book (chapter 50:20) we and failings, we still feel that His protection extends over
read, "In those days and at that time, saith the Lord, the us in strict accordance with His goodness. This idea is
iniquity of Israel shall be sought for, and not be seen; and conveyed by the whole tenor of the fourth chapter of the
the sins of Judah, and they shall not be found; for I shall book of Amos, and forms an appropriate introduction to
forgive all whom I shall cause to remain." chapter 5, which begins thus, "Hear ye the word which I
take up against you, even a lamentation, O house of Israel!
The virgin of Israel is fallen; she shall no more rise," etc.
Chapter 32: An everlasting captivity for the He speaks here of the virgin of Israel and announces that
Jews without redemption prophesied the physical energies of the people are exhausted by the
(Amos 5:2) tyranny of strangers and by the loss of those sent into
exile; their own kings and rulers had no longer power to
effect the repentance required, and therefore a Divine
Amos 5:2, "The virgin of Israel is fallen: she shall no more intervention was necessary to accomplish their restoration.
rise; she is forsaken upon her land; there are none to raise The prophet therefore, ibid. verse 3, brings the sad
her up." From this verse it has been argued, that the message,—"For thus saith the Lord, The city that went out
downfall of Israel is determined for ever, that our captivity by a thousand shall leave a hundred, and that which went
will never terminate, and that we have no chance of forth by a hundred shall leave ten to the house of Israel."
redemption. According to the prophet, the calamities contingent on the
fall of Israel would be fearful, for they would be cast down
Refutation:—It appears from other words of the same by the sword, or decimated by famine and pestilence, and
prophet that this prediction does not relate to the perpetual only a small portion would be spared for the captivity.
condemnation of Israel; for he says, at the close of his
Against such national prostration the prophet points out the
book (chapter 9:14, 15), "And I will bring back the
sole remedy, consisting in sincere repentance. The
captivity of my people Israel, and they shall build the
terrifying announcement of Israel’s destruction is,
waste cities, and inhabit them, and they shall plant
vineyards and drink the wine thereof, and they shall also therefore, entirely mitigated by the Divine counsel, Amos
make gardens and gather fruit of them. And I will plant 5:4, "Thus saith the Lord unto Israel, Seek ye me, and ye
them upon their land, and they shall no more be rooted out shall live." It is well understood that the term to seek,
of their land which I have given them, saith the Lord thy means to become penitent. Isaiah, in 55:6-7, uses a similar
God." Since a contradiction in the prophetic promises expression, "Seek ye the Lord, while he is yet to be found."
cannot be admitted, the above passages can only be He explains there his admonition by saying, "The wicked
explained in the following manner. The prophet, after man shall leave his way, and the iniquitous man his
thoughts, and return unto the Lord, and He will have
compassion on him." This shows that the prophet Amos make an event present to the imagination, which event
has not predicted the irretrievable ruin of Israel, but that it may, nevertheless, be exceedingly remote from its actual
may hope to obtain, through penitence, its restoration and fulfillment.
revival, as a nation.
See, for instance, Isaiah 43:19, "Behold I am doing a new
thing, now it shall spring forth." This prophecy treated of
Chapter 33: Messiah to be born in an event to be fulfilled long after the time in which the
Bethlehem, hence must be Jesus prophet lived, ibid. 49:19, "For now thou [O land] art
(Micah 5:2) straightened, and without inhabitants, but those who
swallow thee up are yet far away." See also Ezekiel 39:25,
"now I shall bring back the captivity of Jacob, and have
Micah 5:2, "But thou, Bethlehem Ephratah, though thou be
mercy upon all the house of Israel." And ibid. 43:9, "Now
little among the thousands of Judah, yet out of thee shall
they shall remove from me their lewdness and the
come forth unto me a ruler in Israel, whose goings forth
carcasses of their kings." Thus we have also an allusion to
have been from everlasting." This verse has been
the days of the Messiah in Micah 5:3 (English version 5:4),
designated by the Christians as confirming their faith; and
"For now he shall be magnified to the ends of the earth." In
they assert that the prophet meant to say that their Messiah
the same sense must be viewed the concluding words of
would be born at Bethlehem, and they declare that it is
chapter 4 (verse 14, in the English version verse one of
impossible for Israel to expect that the Messiah will be
chapter 5), "Now gather thyself in troops, O daughter of
born there, seeing that the city of Bethlehem has already
troops, He have laid siege against us. With a rod they shall
been destroyed.
smite the cheek, even Him who is the Judge of Israel." The
Refutation:—For three reasons it is impossible to
last words are borne out by Zechariah 14:2, "And half of
vindicate this prophecy in favor of Jesus, setting aside the
the city shall go into captivity." For then the judges and
numerous other unsubstantial arguments they allege to
leaders of the people will be exposed to the most
prove that he was the true Messiah. First, – The above
mortifying humiliation, in order to purify the remnant of
scriptural passage has no special allusion to him. The birth
Israel by the trials of persecution. See ibid. 13:9, "And I
of Jesus in Bethlehem does not entitle him to the claim of
shall bring the third part into the fire, and I shall purify
being the Messiah, for hundreds and thousands of children
them as silver is purified, and try them as gold is tried,
were born at Bethlehem, and that casualty did not
etc." Having now shown that the verse cited at the
constitute them Messiahs. Secondly, – We read there,
commencement of the chapter must be interpreted in
"From thee shall come forth unto me a ruler." Now, as to
connection with the preceding passages, we will discuss it
Jesus of Nazareth, he was by no means a ruler. On the
in relation to the subsequent verses. We have in Micah 5:2
contrary, the people ruled over him, as is evinced by the
[5:3] (English version 5:3), "Therefore, he will give them
mode of his death. Thirdly, – It is not said that Bethlehem
up until the time that she who travaileth has given birth."
would be the birth-place of the Messiah, for we find that
The meaning of this verse is, that Israel, compared with a
the prophet adds there, "And his going forth shall be of
woman in the pain of labor, shall suffer until the period of
olden times." But the sense of the verse is this: Thou
the delivery (i.e. redemption), and ultimately obtain the
Bethlehem, although one of the minor localities among the
looked-for consolation. In like terms, says Jeremiah, in
cities of Judah, from thee a man shall come forth (i.e.,
chapter 30:7, "And it is a time of trouble for Israel, and it
trace his descent back to thee), who shall be a ruler in
shall be delivered there from." Thus says also Daniel in
Israel, and that same man will be the King Messiah who
chapter 12, verse 1, of his book, "And it shall be a time
will be a descendant of David who came from Bethlehem.
such as never had been since it became a nation, and at this
See 1 Samuel 17:12, where he is termed "The son of an
time thy people shall be rescued." The words and Micah
Ephrathite from Bethlehem Judah." The words "since
5:2 (English version 5:3), "And the remnant of his brethren
olden times," relate to the great space of time elapsed
shall return with the children of Israel," mean the remnant
between the reign of David and the coming of the Messiah.
of the brethren of the Messiah—viz., the children of Judah
We must also call the attention of the reader to the chapter
and Benjamin who are scattered among the nations, shall
preceding and the passages following the verse on which
return to their own land, together with the ten tribes of
we are treating, and it will then be perceived that the whole
prophecy is applied to the terrific convulsions predicted to Israel. The word ‫ עַל‬in this verse has the same significance
happen at the epoch of the "latter days." In connection with as ‫ עִם‬meaning together with. In the same sense it occurs in
this prophecy must be read the announcements of Ezekiel Exodus 35:22, "And the men came together with the
38 and 39, and Zechariah 14: We must not be deterred woman." This prophecy of Micah is identical with that
from the adoption of this interpretation by the frequent given in Hosea 2:2 (verse 1:11 in the English), "and the
recurrence in Amos 4 of the particle which, by its children of Judah and the children Israel shall assemble
signification "And now," may be considered to indicate, together, and they shall make unto them a chief, and go up
that the subject of the prophecy is close at hand, for we from the land." Returning again to Micah 5:3, we further
frequently find the same ‫(עַ תָּה‬now) is used merely to read, "And he shall stand and feed in the strength of the
Lord," etc. This must naturally be attributed to the King animals are inferior, and therefore he resumes (Micah 5:8),
Messiah, who will be endowed with extraordinary powers. "Thine hand shall be exalted above thine adversaries, and
Then "they shall abide," which means they shall then all thine enemies shall be cut off." This prophecy is in
continue in the land in undisturbed peace. With this we connection with the following: Micah 5:9 [5:10], "And I
compare Micah 4:4, "And every man shall abide under his will cut off thy horses out of the midst of thee, and I will
vine tree, and under his fig tree, and none shall make him destroy thy chariots, and I will cut off the cities of thy land,
afraid," for the awe of the Messiah shall prevail throughout and throw down all thy strongholds." For at that period
the whole earth. The following words in Micah 5:4 Israel will attain a supremacy which will render war
(English version 5:5), "And this shall be the time of peace, needless, and all hostile preparation will be superseded by
when Ashur (i.e., Assyria) shall come into our land," are universal peace. Hence Zechariah says, chapter 2:4, "And
equivalent to the words in Zechariah 9:13, "And he shall Jerusalem shall be inhabited as a town without walls."
speak of peace to the nations." Ashur represents the enemy
who brought terror into our country: such enemies shall, in The whole tendency of the prophecies we have now treated
the times of the Messiah, be utterly impotent. "We shall set on, shows evidently that unfilled events are spoken of
up near him seven shepherds and eight principal men." The relating to the time of our Messiah when we shall be
rendering of ‫" עָ לָיו‬by or near him," is justified by the gathered together to the Holy Land, and when, after the
occurrence of the same Hebrew word in that verse in overthrow of the opposing powers, universal peace shall
Numbers 2:20, "And near him" or together with him, in the reign on earth. No man can argue that those promises were
tribe of Manasseh." fulfilled by Jesus of Nazareth, or his disciples. For the
founders of the Christian religion passed their lives in
The words shepherds and principal men (or princes of unmitigated trouble, nor can it be asserted that an allusion
men) relate to the leaders who will be appointed by the to the Eternal God is implied by, "And his coming forth is
King Messiah. The numbers "seven and eight" must be from ancient time from the days of old." We cannot
taken as indefinite signs of number, meaning only many, possibly attribute to the Infinite Being a "coming forth";
as we find in Ecclesiates, "Give a portion unto seven and moreover, we shall have occasion to show, from our
also unto eight." The word shepherds (i.e., pastors) is refutation of the Gospels, the total impropriety of giving
synonymous with principal men (or, literally, princes of Jesus the title of God, and from what we have advanced
men), and means therefore overseers of the people. Micah, hitherto, it is quite evident that Jesus was just as far from
chapter 5:5-6 (English version 5:6-7), continues, "And being a Messiah, as he was from being a Divinity.
they shall lay waste the land of Ashur with the sword."
Note: chapter and verse numbers in brackets [] are the
The word ‫( וְרָעוּ‬and they lay waste) occurs in the same numbers used in the English bible.
sense in Jeremiah 11:16, "And they shall break his
branches", and ibid. 2:16, "And they shall break the crown Chapter 34: Jesus alleged to be the glory of
of thy head." Micah then speaks of the land of Nimrod,
which was Babel, as is clear from Genesis 10:10, "And the
the latter house (Haggai 2:9)
beginning of his kingdom was Babel." Thus the Messiah
shall deliver us from the Assyrians when they come into Haggai 2:9, "The glory of this latter house shall be greater
our land, and when they break in upon our borders. The than that of the former, saith the Lord of Hosts, and in this
King Messiah will rescue us from the power of arbitrary place will I give peace, saith the Lord of Hosts." Christians
tyrants, so that we shall no more be molested by invading have raised the question, in what did the glory of latter
enemies. Ashur and Bable are selected by Micah as house consist, seeing that the Jews, during the time of the
examples of Israel’s enemies, because those two powers first Temple, were independent, and during that of the
destroyed the holy land. The prophet then gives the second Temple they were vassals of the Persians, Syrians,
consolation, Micah 5:6 (English version 5:7), "And the and Romans, the last of whom ultimately destroyed the
remnant of Jacob shall be in the midst of many nations as temple and banished the Jews. They therefore interpret it
dew from the Lord, as the showers upon the grass, that to signify that the existence of Jesus, during the time of the
tarrieth not for man, nor waiteth for the Son of Man." This second Temple, constituted its glory.
verse means that those who escape the tyranny of the
enemies shall be placed under the special protection of the Refutation:—The word ‫( כָּבוֹד‬glory) has two
Almighty, and no human power shall prevail against the significations. In the first place, it means worldly
remnant of Israel. As the descent of dew is beyond human distinction and opulence. In this meaning, we find it in
influence, so Israel shall be beyond the reach of human Genesis 31:1: "and from what belongeth unto our Father,
influence. The prophet then introduces a second he has gotten all this ‫( הַ כָּבוֹד‬wealth)." The same is meant
comparison and says, "And the remnant of Jacob shall be to Proverbs 3:16, "in his left hand are riches and glory." In
among the Gentiles in the midst of many people, as a lion the second sense, ‫ כָּבוֹד‬means the real or spiritual
among the beasts of the forest." Israel is thereby compared distinction. For instance, in 1 Samuel 4:21, we have "the
with the most powerful creature unto which all other glory hath departed from Israel." See also Psalm 85:9,
"that glory may dwell in our land"; and Zechariah 2:5, peace will take up its abode. To this alludes Haggai, by
"and for glory I shall be in the midst of her." Some saying at the end of this book, chapter 2:21-22, "speak to
commentators have assigned the second sense to the Zerubbabel, governor of Judah, saying, I will shake the
passage under consideration, and they say that the superior heaven and the earth; and I will overthrow the throne of
glory of the second Temple consisted in the entire absence kingdoms, and I will destroy the strength of the kingdoms
of idolatry; some have said that the word ‫ כָּבוֹד‬relates to of the heathen, and I will overthrow the chariots of those
the first or fictitious kind of glory, because Herod is said to who ride in them: and the horses and their riders shall
have decorated the temple in the most gorgeous style. But come down, every one by the sword of the brother." A
such an interpretation is set aside by the non-fulfillment of similar vision seen by the prophet Zechariah, is also
Haggai’s prophecy (chapter 2:9), "And in that place will I unconnected with the second temple, but relates to events
give peace, saith the Lord of Hosts." For during the to come in the latter days; for after fearful collisions of the
existence of the second Temple no peace reigned in the last hostile kingdoms, the Messiah, descendant of
land; but according to Daniel, "the street and the Zerubbabel, will come, and He will be the perfection of all
entrenchment were to be built amidst the troubles of the rulers. Hence Haggai says, in the concluding words of his
times." Much less can it be said that the glory of the book, chapter 2:23, "and I will make thee—Zerubbabel—
Temple was reserved for the days of Herod, for from his as a signet for I have chosen thee, says the Lord of Hosts."
house contention never departed, and after his death The fulfillment was not to take place in the immediate
sufferings never ceased with the Jews, until their final times of Zerubbabel, for he remained during all his life in
overthrow. Nor can we admit that the glory of the second the same position as governor of Israel, without being ever
Temple consisted in its longer duration – a point discussed raised to that exalted rank of which Haggai speaks.
in the Talmud (Baba Bathra), for Scripture makes no
mention of the glory being attributable to the length of the But we find in Scripture similar promises, which were to
time during which the Temple was constructed or lasted. be accomplished among a later posterity. Thus, for
And even if the duration of the second Temple had instance, the Almighty said to Abraham, when he made a
exceeded by double the time that of the first Temple, the covenant with him to give him the land of Canaan as an
word glory could not have been assigned to this distinction. inheritance (Genesis 15:7), "I am the Lord who have
Decides this, we must also notice that the piece promised brought thee out of Ur of the Chaldeans to give thee this
to reign in the latter times, did by no means prevail during land for inheritance."
the existence of the second Temple. The real object of the
prophecy under consideration is to show, that the human This prediction undoubtedly related merely to the posterity
labor displayed in rearing the second Temple was a of Abraham, as a set forth in the very same chapter (verse
esteemed but insignificant by the Almighty, for the prophet 18), "in that day the Lord made a covenant with Abraham,
announces a complete change of heaven and earth. See saying, unto thy seed have I given this land," etc. We must,
ibid 2:6, "for thus sayeth the Lord of Hosts, there is one therefore, of necessity explain the prophecy of Haggai as
thing yet which is a little matter with me, that I shake the referring to the third Temple, of which Ezekiel, in chapter
heavens and the earth, and the sea and the dry land." Then 40 and in subsequent passages, et passim, has given such
also will the prophecy be fulfilled, "and the valuable things an elaborate and distinct description. He has given us the
of all nations shall come" (as contributions to the glory of express announcement that the Divine presence would
the house of God). Hitherto such an event has not yet come reveal itself there in its fullest glory. To see Ezekiel 43:4-7,
to pass; but it will take place when all the nations of the "and the glory of the Lord came into the house by the way
earth, who are adverse to the Jews (and who are termed in of the gate which faces the east. So the spirit took me up
Scripture, Gog and Magog), shall be subjugated and and brought me into the inner court, and behold the glory
pacified. See Ezekiel 38:19-20, "in my jealousy, and in the of the Lord filled the house. And I heard one who was
fire of my wrath have I spoken, surely in that day there speaking unto me, and a man stood by me. And he said
shall be a great shaking in the land of Israel: so that the unto me, Son of Man, the place of my throne and the place
fishes of the sea and the fowls of the heaven, in the beast of the soles of my feet where I will dwell in the midst of
of the field, and all the creeping things that creep upon the the children of Israel forever, the house of Israel shall no
earth, and all the men that are on the face of the earth, shall more defile my Holy name," etc. This prevalence of
shake at my presence," etc. The restoration of the latter universal peace will form the superior glory of the latter
Temple has, on that account, been brought into connection Temple. The inferiority of the second Temple may also be
with the battle of Gog and Magog (i.e., the ultimate argued from the absence of the Holy ark, of the mercy seat,
cessation of all warfare). At that time the temple will be of the Urim and Thummim, etc.; but in the third Temple,
erected in surpassing splendor, and testifying all is the which is to be raised at a future day, all the tokens of
Lord’s according to the expression by Haggai, that "the Divine glory will be restored and serve as a pledge for the
gold and the silver belong unto Him." At that time the true endurance of perpetual peace. Hence the prophet Haggai
glory of the house of God will be made manifest, and will says, "and in this place will I grant peace, saith the Lord of
excel that of the preceding temple. The Shechinah (the Hosts." Utterly untenable is also the assertion of the
Divine presence) will reappear there, and there everlasting Christians, that the glory of the second Temple consisted
in the event of the birth of Jesus. For, when he was born, will go with you, for we have heard that God is among
the Temple was fast approaching its dissolution and lacked you.’" The words of Jeremiah 23:17 fully bear upon this
that peace expressly promised. Besides this, Jesus himself subject, "Now they say into my scorners, the Lord hath
admitted, that his object was not to afford peace; for he said, Ye shall have peace," etc.
says in Matthew 10:34, "think not that I am come to send
peace on earth, I came not to send peace, but a sword." Zechariah 9:2, "Also Hamath borders thereon, and also
This forms a positive evidence that the promise of Tyre and Zidon, yet they were wise." Those towns, though
universal peace remains still to be accomplished. considered as foreign countries (see Amos 6:2), will, in
future, form only one empire with that of Israel. As to the
wisdom of Tyre and Zidon, it is often alluded to by the
Chapter 35: Entrance of Jesus into prophets as may be seen in Ezekiel 28. Such wisdom,
Jerusalem on donkey foretold available in worldly matters, will not prove of advantage
(Zechariah 9:9) against the supremacy of Israel. For, although "Tyre did
build herself a stronghold and heaped up silver as the dust,
and fine gold as the mire of the streets, the Lord will cause
Zechariah 9:9, "Rejoice very much, old daughter of Zion.
her to grow poor." Zechariah 9:3. In rendering the words
Shout, O daughter of Jerusalem. Behold thy king cometh
unto thee; he is just and has been saved; he is poor and ‫"יוֹרִשֶׁ נָּה‬He will cause her to grow poor," we are guided by
riding on an ass." On the authority of St. Matthew 21:5, the the terms occurring in 1 Samuel 2:7, "the Lord maketh
Christians maintain that the prophet, on pronouncing this poor and maketh rich." Zechariah 9:4, further says, "and he
prediction, had in view the entrance of Jesus into will smite her power in the sea, and she shall be devoured
Jerusalem on the back of an ass. with fire." This shows that temporal means will be utterly
disregarded, and that confidence in perishable substance
Refutation:—the whole prophecy from which the above will be lost with the disappearance of the substance itself.
portion is taken, bears internal evidence to the fallacy of Grand structures shall become insignificant, the towers of
this interpretation for the prophet speaks solely of the refuge and the walls of protection shall be demolished, and
ingathering of Israel and of the advent of the Messiah in devouring fire shall demonstrate that man can never raise a
the latter days. To arrive at this truth, the verse must be bulwark against the will the Lord, and that he can only
read in its relation with the antecedent and subsequent fortify himself with the firmness of faith.
verses. Refer to the commencement of Zechariah 9:1,
where we read, "The burden of the word of the Lord upon Again, we read in Zechariah 9:5, "Ashkelon shall see it
the land of Hadrach and Damascus, his resting place." The and fear, and also Gaza be much afraid; and Ekron too, for
he hath put to shame her trust." Terror shall emanate from
letter ‫ ב‬occurring in this verse in the word ‫בְּ אֶ רֶץ‬means
the consciousness of their former unworthiness, and terror
upon, concerning, or relating to. It occurs in the same
shall be followed by humiliation and desolation, as the
sense in Isaiah 21:13, "the burden upon Arabia," and the
natural consequences of depraved conduct. Therefore
same meaning as the ‫ ב‬in many other passages of Scripture. Zechariah says in the same chapter, verse 6, "The outcasts
shall dwell in Ashdod, and I will cut off the glory of the
The lands of Hadrach and Damascus shall, in the time of Philistines, and I will take away the guilt of blood out of
the Messiah, be united with the land of Israel, and be his mouth, and his abominations from between his teeth."
termed the resting place of the Divine glory, just as the All this part, which is introductory to the verse at the
ancient and more limited country of Israel was designated heading of this chapter, shows that a total conversion from
the resting place of the Divine Glory. ungodly feelings and practices will take place in the
countries adjacent to Palestine, and that they will be spared
In this mode, the Psalmist says in Psalm 95:11, "Unto only to become faithful followers of our God, and like the
whom I sware in my wrath, they should not enter into my Jebusite of former days, to be subjected to Israel. The
rest;" or, as we find this expression more largely expanded various nationalities will then be joined into one faithful
in Deuteronomy 11:12, it is the land "which the Lord the body; all will serve with equal ardour the God of Israel,
God inquireth after; the eyes of the Lord thy God are saying in the words of Zechariah 8:23, "We will go with
continually upon it." Now, in the times of the Messiah, the you, for we have heard that God is with you." The
eyes of the Lord will rest favorably on the lands of multitude of worshippers will abundantly increase so that
Hadrach and Damascus, because all worship displeasing to the land of Israel will not be able to contain them, and
the Divine Being will give way to the acknowledgment of therefore the boundary will, according to Divine promise,
pure truth. In the same way, many will also, in the other be enlarged, and Palestine extend in proportion as the faith
countries adjacent to our ancient fatherland, be of the followers of Judaism shall spread; for to speak with
incorporated in the possession of the house of Jacob, and Isaiah 54:1, "The children of the desolate wife are greater
according to the expression of Zechariah 9:1, "the eye of than the children of the married wife," that is to say, the
man shall be directed unto the Lord, as the eyes of all the children returning from captivity will far exceed those who
tribes of Israel shall be towards the Lord;" and Zechariah once left their native land. Hence Isaiah says, ibid. verse 2,
8:23, "for all nations will say unto the men of Judea, ‘We
"Enlarge the place of thy tent, and let them stretch forth the all vain display, and also that, at the time of his advent, the
curtains of thine habitations: spare not, lengthen thy cords, use of horses for battle will no longer be required. This is
and strengthen thy stakes; for thou shalt spread to the right amplified in the announcement, "And I will cut off the
and the left," etc. Jeremiah, too, affords a picture of the chariots from Ephraim and the horses from Jerusalem, and
future enlargement of Jerusalem. See chapter 31:38, the bow of warfare shall be cut off." Thus is also the
"Behold days shall come, saith the Lord, and the city shall message given by Hosea 2:20 [2:18], "And the bow and
be built unto the Lord, from the tower of Hananeel to the the sword I will break from the land; and I shall cause
gate of the corner," etc., and he concludes this prediction them to lie down in security."
with the assurance [verse 40], "it shall not be destroyed,
nor shall it ever be broken down." As at that time the Still more forcibly this is predicted in Isaiah 2:4, "And
temple of the Lord will consequently be larger than it had they shall beat their swords into ploughshares and their
been in former days, as is testified by Ezekiel 40 and in spears into pruning hooks. Nation shall no more lift up the
subsequent parts. The peace which will at that time rule in sword against nation, and they shall no more learn the art
Palestine will be fairly established, so that no man shall of war." For this reason Zechariah says, "And He shall
have to apprehend any danger from abroad. Zechariah speak peace unto the nations." This shows again that the
therefore predicts, chapter 9:8, "I will set up an army for Messiah will conciliate hostile nations, according to Daniel
my house, of those who proceed towards it, of those who 7:27, "All rulers serve Him and obey Him." Thus
return from it; and no oppressor shall move against them Zechariah 9:10, says, "And His dominion shall be from sea
any more, for now I have seen it with mine eyes." With to sea, and from the rivers to the ends of the earth." Then
this prophecy we may compare Zechariah 2:9 [2:5], "For I, the prophet continues (chapter 9:11), "Thou also who art in
saith the Lord, will be unto her a protecting wall of fire the blood of thy covenant, I have sent thy prisoners from
round about." The expression, "for now I have seen it with the waterless pit."
mine eyes," relates to the time of the fulfillment, when the
Jews will find relief from all tribulation; and then the Lord, In these words he addresses Israel, who will be saved
who had turned his countenance from us, will again look through the blood of Abraham’s covenant, to which we
upon us in mercy. In the same sense, we find in Exodus have adhered in spite of all temptation during the captivity,
2:25, "And God saw the children of Israel," by which is which is denominated a pit without water. We come now
meant, "He looked upon them graciously." This forms a to verse 12, of the same chapter, "Turn ye to the
suitable introduction to the words, "Rejoice very much, O stronghold, ye prisoners of hope, even today do I declare,
daughter of Zion, shout, O daughter of Jerusalem." The that I will render double unto thee." This may be
occasion for such joy is afforded by the concurrence of interpreted in the following manner: — Israel, ye prisoners,
blissful events promised to happen in the days of the ever hopeful of your ultimate salvation, ye shall return to
Messiah. Zion or Jerusalem is here addressed, individually, God, who is the stronghold and the tower of strength to
as the most important part of the Holy Land. Then He says, those who trust in Him, for today I tell you again, you shall
"Behold thy King cometh unto thee; He is righteous, and is receive a double portion of all joys lost during the toils of
saved;" for the King Messiah will be a righteous man; and, your captivity; and thus I repeat the promise conveyed to
through his righteousness He will be saved from the you through the prophet Isaiah (chapter 60:17), "Instead of
destructive attacks of his assailants. the silver I shall bring gold," etc.; and again (chapter 61:7),
"For your shame, ye shall have double, and in return for
The Christians have perverted the sense of ָ‫ ענוֹשׁ‬he is confusion, they shall rejoice in their portion; therefore, in
saved, and have rendered it as if it were ַ‫מוֹשִׁ יע‬a Saviour. their land they shall possess the double," etc.
The authors of the English version have, with consistent
faithfulness, taken an opportunity for perverting the sense The object of the word, "double," is merely to express that
by translating it ambiguously, and with more ingenuity God will abundantly bestow his gracious favors: hence the
than honesty, "and having salvation," instead of "having word ‫מִשְׁ נֶי‬is not confined to the literal sense of twice or
been saved." Such subterfuges do not strengthen, however, twofold. Thus we have in Jeremiah 17:18, "And I will
the cause of religion. We must notice, at the same time, destroy them with double destruction." Thus the word
that the word ַ‫מוֹשִׁ יע‬would not aid their interpretation, for "double" signifies merely a frequent recurrence of the
we find this word also in the passive sense, for instance, same thing. In chapter 9:13, Zechariah continues, "For I
have bent thy way, O Judah, towards me. I have filled the
‫ וְעָלוּמוֹשִׁ עִים‬and "the saved ones shall go up to judge the bow, O Ephraim, and raised thy sons, O Zion, against thy
mount of Esau." The word ‫עָ נִי‬, occurring in the verse at the sons, O Javan (i.e., Greece), and made thee as the sword of
beginning of this chapter, means meek and modest. A a mighty man."
similar description of the character of the Messiah is given
in Isaiah 42:2, "He shall not cry aloud and not raise Here he alludes to the days of the Messiah when all Judah
himself up, and not make his voice to be heard abroad; a and Ephraim, that is to say, all Israel, will return to their
feeble reed He shall not break," etc. the appearance of the land. For we have already shown, in a former part, that, at
Messiah on the back of an ass is to indicate his disdain of the return from Babylon, only a small portion of the Jews
again settled in their own country. Now, in the time of the Chapter 36: Prophecy of the Messiah being
Messiah, all will take their abode in the land of their
inheritance, and they will be no more divided into two pierced and slain (Zechariah 12:10)
kingdoms. This may be fully seen on referring to Ezekiel
37. The prophet there tells us, that the children of Zion will Zechariah 12:10, "And I will pour upon the house of David
prevail over the children of Javan. and upon the inhabitants of Jerusalem the spirit of grace
and supplications, and they shall look up to me whom they
Sometimes we find in Scripture Gog and Magog as have pierced, and they shall mourn for him as in the
expressive of the opponents of the Jews, for both Javan mourning for an only son, and be in bitterness for him, as
and Magog appear in the genealogical enumeration of is the bitterness for the first born."
nations in Genesis 10:1, 2, as brethren and as sons of
Japheth. The Christians site this verse as a testimony of the regret
which Israel will feel at a future time for having pierced
Having now shown that this chapter affords no foundation and slain Jesus, who combined human and Divine nature;
for the claims of Jesus to be the Messiah, since in his days therefore the Israelites will mourn for him, as one mourns
those significant predictions remained altogether for an only son.
unfulfilled, we proceed to sum up the points we have
discussed. Refutation:—On an unprejudiced perusal of the whole
prophecy, of which the above forms part, our Christian
1. In the days of the Messiah, will take place the brethren would have perceived that the contents are solely
gathering of Judah and Ephraim, that is, of all referable to the confusion of empires during the latter days,
Israel. or, as we are accustomed to call that era, the appearance
and fall of Gog and Magog. We will elucidate this by
2. Many nations will join Israel as the people of the taking an attentive view of the entire chapter. It
Lord. commences with the warning, [Zechariah 12:2] "Behold, I
will make Jerusalem a cup of trembling unto all the people
3. Gog and Magog, that is, the powers opposing round about." "The cup of trembling" means the confusion
Israel, will be overthrown. and terror which will seize all nations at that period, "and
also Judah who shall be engaged in the siege against
4. Undisturbed peace will then reign throughout the Jerusalem." For the foreign nations invading the Holy
world. Land, in order to conquer its capital, will coerce and
compel the children of Judah to assistant and the siege of
5. The King Messiah will have dominion over all Jerusalem. In that time, says Zechariah 12:3, "I will make
the world. Jerusalem a burdensome stone for all people; all that
burden themselves with it shall be cut in pieces, though all
On the other hand, we have shown that, in the days of the people of the earth be gathered together against it." The
Jesus, not one of those favorable events occurred, but ill fate formally attending the warfare of the Jews now
indeed the reverse took place. The King Messiah is to befall the Gentiles; for the prophet continues, [Zechariah
declare cessation of warfare and permanent peace, while 12:4] "In that day, saith the Lord, I will smite every horse
Jesus the Nazarene says, in Matthew 10:34, "Think not with terror, and his rider with madness, and I will open
that I am come to send peace on earth; I come not to send mine eyes upon the house of Judah, and I will smite every
peace, but the sword." horse of the nations with blindness." This supernatural
intervention of the Almighty will bring the Jewish leaders
The true Messiah is to have his dominion from sea to sea to reason, on seeing the extraordinary power displayed on
and from the river to the ends of the earth; but Jesus, the behalf of Jerusalem. [Zechariah 12:5] "And the governors
Nazarene, had no worldly power over the smallest of Judah shall say in their heart, the inhabitants of
territory; for he says in Matthew 20:28, "The Son of Man Jerusalem are too strong for me, through the Lord their
(i.e., Jesus) came not to be served, but to serve," etc. from God." The leaders of Judah will then no longer side with
all this it is obvious that the Christians have no foundation the devourers of their people, but will pour out their wrath
on which to establish their dogma of a Messiah. on the enemies of the Jews, for the Almighty has declared,
ibid. verse 6, "In that day will I make the governors of
Note: chapter and verse numbers in brackets [] are the Judah like a hearth of fire among the wood, and like a
numbers used in the English bible. torch of fire in a sheaf; and they shall devour all the people
round about, on the right hand and on the left, and
Jerusalem shall be inhabited again in her own place, even
in Jerusalem." For during the troubles of our captivity, the
ancient city of the Lord has become like an exile from her
own soil; in the future, however, she will be restored to
herself again, in her pristine glory. The Lord will then
show mercy even to those, who, in their forgetfulness of circumstances of that mourning. The prophet then shows
duty and national affection, have risen against the how each family in Israel will partake in the affliction
metropolis of that people and their faith; and he will spare caused by the report of the fallen in war; and as it is a well-
the Jews who first assisted in the siege, as he will spare the known fact, that the mournful tidings vibrate more keenly
inhabitants of Jerusalem who suffered from the siege. The in the hearts of feeling women, than in the hearts of
prophet therefore says, [Zechariah 12:7] "The Lord also interested men, the prophet draws a distinguishing line
shall save the tents of Judah first, that the inhabitants of between the mourning of the two sexes; and, speaking of
Jerusalem may not magnify themselves against Judah." the high families of Israel, he says, "And the land shall
The success attending the cause of the Jews will be granted mourn, each family separately, the family of the house of
in such a manner as not to disturb the unanimity and David separately, their wives separately," etc. The
brotherly feeling so indispensably requisite for the description given here of the belligerent parties, and of the
restoration of our people. The Jews will, at that time, be result of their actions near and at Jerusalem, evidently
invested with new vigor: [Zechariah 12:8] "And he that is relates to a time not yet recorded in the pages of history.
feeble among them at that day shall be as David;" that is to The Christians have therefore no basis, on which to rest
say, the weakest among the Jews shall be distinguished as their religious theory of the death of Jesus. Were there only
a hero, and be equal in courage to David. "And the house a shadow of truth in their pretension, that the grief
of David shall be godly as a messenger of the Lord before predicted by the prophet was to emanate from the mode in
them." The Messiah himself will act as a messenger of the which Jesus met with his end on the cross, the prophecy
Lord, and in his own person will lead his subjects to battle ought to be worded, "And they will mourn for me, and be
against the hostile nations. Now the prophet proceeds by in bitterness for me." The fallacy of the assertions of the
saying, Ibid. chapter 12:9-10, "And it shall come to pass in Christians, with regard to this prophecy, is not only to be
that day, that I will seek to destroy all nations that come proved from this detached part, but is also to be considered
against Jerusalem. And I will pour upon the house of from what we demonstrated in the preceding parts. See, for
David, and upon the inhabitants of Jerusalem, the spirit of example, chapter 10, where we have treated on the
grace and of supplications, and they shall look upon me inconsistency of considering Jesus as the Messiah, and of
whom they have pierced," etc. the absolute impossibility of acknowledging him as the
Godhead.
The prophet having, in this manner, alluded to the great
superiority of the Jews in the latter days, says now, that
they will look to him in humility and contrition, on account
Chapter 37: Prophecy that Jesus would be
of those who have been pierced and killed in war. The smitten and his flock scattered
Jews will be so assured of the divine assistance in their (Zechariah 13:7)
restoration, that they will feel afflicted on account of those
who shall become the first victims of their warfare with the
Zechariah 13:7, "Awake, O sword, against my shepherd,
Gentiles. Thus Joshua and the Israelites were afflicted with
and against the man who is my fellow, saith the Lord of
first beaten by the inhabitants of Ai. That leader of the
Hosts; smite the Shepherd, and the sheep shall be scattered,
Israelites then exclaimed, (Joshua 7:7), "Wherefore hast
and I will turn my hand against the little ones."
thou caused this people to pass over the Jordan," etc. And
again (verse 8), "O Lord, what shall I say, after Israel have
According to the opinion of the Christians, the prophet
turned their backs before their enemies?" In the same
meant Jesus by the "man who is my fellow," and the
manner, the people shall, in the days of the Messiah, look
disciples of Jesus by the expression, "smite the shepherd
up in contrition to God, and import pardon on account of
and the sheep shall be scattered." This assertion rests on
their having pierced (i.e. destroyed) the innocent. The term
what we read in Mark 14:27.
‫ אֵתאֲשֶׁ ר‬is equal to the term ַ‫ עֲבוּרבּ‬on account of, or
because, and does not mean "whom," as it has been Refutation:—The explanation given by the Christians to
generally rendered. In Ezekiel 36:27, we have ‫ אֵתאֲשֶׁ ר‬in the above passage, is devoid of truth. the context to which
the same sense, "And I shall do it on account of your the above verse belongs, relates exclusively to the
walking (or because ye shall walk) in my statutes." The downfall of the Kings of Palestine and to the dispersion of
interest in the life of a fellow-man will be deeply felt Israel. Simultaneously with that event the destruction of
during the latter 30 days that the Jews shall mourn for any idolaters was to take place, and the righteous alone were to
man slain in the battle, as one is who mourns for the loss be saved from utter annihilation. The command given to
of an only son, and they shall be in bitter grief for him, as the sword to "smite the shepherd who is my fellow,"
if it were for a first-born child. The comparison, with the merely signifies that those Kings shall be punished who
loss of a first-born son, gives, in a few words, a picture of oppress the Jews, and who, in their delusion, believe they
the intensity of grief. The subsequent comparison with the are doing a godly work in persecuting a religious people,
mourning of Hadadrimmon, we cannot further explain, and, in their inordinate conceit, imagine that they are the
there being no mention on record of the cause and vicars and associates of the Almighty, whereas in the
minds of those men the serpent of temptation whispers, as people, and says, (chapter 1:13) "And ye bring an offering
it did to our first parents, "And ye shall be like unto God, which has been stolen, and the lame and the sick."
knowing good and evil." Whoever reads with attention to the lesson of the prophet,
will find that he rebukes the Israelites for their having
This conceit we have met with among the rulers in Asia acted worse in their sacrifices to God, than the Gentiles
and Africa, where enlightenment has made less rapid toward their idols. In this reproof he accords with Ezekiel
strides than in Europe; and on that account humiliation is 5:7, "And ye have not dealt in the fashion of the Gentiles
most needful to the uninstructed in order to teach them to that are around you." While the Israelites neglected to
know the littleness of pride and the superiority of imitate what was laudable in the worship of the Gentiles,
meekness. "Smite the Shepherd and the sheep shall be they blindly followed their reprehensible practices, and,
scattered." This passage indicates that the rulers of the therefore, Ezekiel blames his people by saying (chapter
Gentiles, who boast of their iniquitous government, shall 11:12), "In my statutes ye have not walked, and after my
be overthrown; and, from their fall, the deliverance of judgments ye have not acted, but ye have acted after the
Israel will arise. there are many shepherds that must be customs of the Gentiles that are around you." "And in
struck prior to Israel's entire deliverance; for, unlike the every place incense is offered up unto my name." Hereby a
ancient captivity in Egypt, the Jews are now scattered comparison is made between the sordidness in the
throughout numerous states and kingdoms. The return of sacrifices of the Israelites and the greater liberality of the
our people to the inheritance of their fathers will, therefore, idolaters in their offerings to their false gods. For if the
not take place in one collected body, but in numerous latter had been asked to whom they paid those tokens of
detached hosts. The term ָ‫וּתְפוּצֶין‬of the above passage reverence, they would have answered, to a divine power
occurs also in the form of a noun in Isaiah 11:12, "and he that governs the destinies of mankind, and, therefore, they
shall gather the dispersed (‫ )נְפֻצוֹת‬of Judah." "And I will were filled with awe and devotion, in spite of all their
turn my hand against the little ones." This passage likewise errors. But although those Gentiles had not a pure and an
alludes to the subdued and powerless princes who shall be elevated idea of the Supreme Being, they were able to act
visited with humiliation according to their demerits. The agreeably to his revealed will; and, therefore, the prophet
Almighty will lend his help to those who have been the was justified in declaring in the name of the Lord, "For my
victims of malice. The inhabitants of the earth shall be name is great among the Gentiles." But since a worship
awfully roused from their delusion, obeying the call of cannot be approved in which a creature is put on an
Isaiah, who says (chapter 34:1-2), "come near, ye nations, equality with the creator, the Gentiles would only find
and listen, for the Lord will execute judgment on the cruel favor by acquiescing in the sublime belief of an
persecutors of his people." omnipresent and omnipotent Deity; for such a belief alone
affords real gratification to the reasoning mind and to the
wishful heart. Hence Malachi 3:4, goes on to say, "And the
Chapter 38: Widespread acceptance of sacrifices of Judah and Jerusalem shall be pleasant unto the
Christianity foretold (Malachi 1:11) Lord as in the days of old, and in former years." The
means of finding favor in the eyes of the Almighty will
only then increase when religious obstacles shall be
Malachi 1:11, "For from the rising of the sun to the going
removed. The favor of the Lord is therefore contingent on
down of the same, my name is great among the Gentiles;
the purity of His worshipper, consequently Malachi
and in every place incense is offered up unto my name,
declares (chapter 3:3), "And he shall sit as a refiner and as
and a pure offering, saith the Lord of Hosts." The
a purifier of silver; and he shall purify the sons of Levi,
Christians maintain that this prophecy bears upon their
and purge them as gold and silver, that they may offer unto
faith, which has been so extensively diffused in the world.
the Lord an offering in righteousness." It is natural, that the
sons of Levi and the priests should be prominently noticed
Refutation:—We do not discover in these words of
in this prophecy, for those spiritual guides of the people
Malachi any allusion to the faith of Christianity, which had
were the very men who were designated "as the despisers
no existence at the era of the prophet. We know well that
of my name." Those who lead the way to sin must also by
Haggai, Zechariah, and Malachi, were contemporaneous,
their example naturally be the first to meet with
and lived about three hundred years anterior to Jesus. At
punishment. The verse which heads this chapter has a
the time of the last prophet, the Gentiles were worshipers
beautiful parallel in Psalm 113:3, "From the rising of the
of the heavenly constellations, and of idols representing
sun to the going down of the same, the name of the Lord is
those constellations. It was not, however, the intention of
praised. The Lord is high above all nations." It could not
Malachi to expatiate on the abominations of Idolatry, but
be said, that David included all contemporaneous Gentile
he merely delivered a reproof to the sinners of Israel who
nations in the adoration of the God of Israel; and that he
offered up loathsome sacrifices, and thereby profaned the
considered all the heathen to be believers in the same
name of the Almighty. Hence he says (chapter 1:12), "But
Deity. For he condemns the practices in the worship of the
ye are profaning it by saying, The table of the Lord is
heathen in the very same book, saying (Psalm 115:4-9),
polluted, and the fruit thereof, even the meat, is
"Their idols are of gold and of silver, the works of the
contemptible." Subsequently the prophet reproaches the
hands of man; they have mouths and speak not, they have
eyes and see not, they have ears and hear not, they have him [Jesus], saying, Why then say the Scribes, that Elias
noses and smell not, they have hands and feel not, feet and [Elijah], must first come? And Jesus answered and said
walk not, they speak not with their throats. Like unto them unto them, Elias [Elijah] shall first come and restore all
are those that make them, yea, all those that trust in them. things. But I say unto you that Elias [Elijah], is come
Let Israel trust in the Lord, he is their shield and their already, and they knew him not, but have done unto him
help." Nearly the same terms are used in Psalm 135:15-18. whatsoever they listed; likewise shall also the Son of Man
We see, then, that the Gentiles, with all their errors, wished suffer of them. Then the disciples understood that he spake
to adore a First Cause of all existence; yet the Psalmist, as to them of John the Baptist." It is utterly unnecessary to
well as the prophet spoken of above, deemed the faith and illustrate any further similar expressions bearing so visibly
the observance of Israel as those strongholds by which the the stamp of human invention; and we are fully prepared to
mind of man obtains true eminence and consolation; estimate the value of the interpretation given to this
consequently there is not the slightest motive to forsake the discrepancy by the Christian commentators, who maintain
path which our religion points out to its followers, and to that John declined the title of "Prophet Elijah" out of pure
adopt a faith so manifestly at variance with our ancient law. humility. Humility will not allow us to utter an intentional
untruth in order to establish our superiority. Faithful
prophets have openly avowed their missions and the object
Chapter 39: John the Baptist the new Elijah of their appearance before the world. We dismiss,
who proceeds the Messiah therefore, the claim of the Christian interpretation as
(Malachi 3:23-24) totally unsatisfactory and unfounded.
Malachi, at the end of the book (chapter 3:23, or 4:5 in the Chapter 40: David spoke of Jesus sitting at
Christian bible), saith, "Behold, I will send you the prophet
the right hand of God (Psalms 110:1)
Elijah before the coming of the great and awful day."
It has been asserted by Christian interpreters of this Psalm 110:1,"The Lord said unto my Lord, Sit thou at my
passage, that we Jews vainly expect the fulfillment of this right side, until I make thine enemies thy footstool."
prediction, because it has already been realized in the
person of John the Baptist, who in spirit was equal to I heard once a Christian scholar plead that this passage can
Elijah; it being said in Matthew 11:10, that Jesus declared only have reference to Jesus, who was the combination of
that John was the Elijah predicted by Malachi. They divinity and humanity; for of whom else could David have
particularly site chapter 17 of Matthew, where Jesus is spoken as "my Lord" sitting at the right hand of the
made to affirm (verses 12 and 13) "But I say unto you that Almighty?
Elijah is come already, and they know him not, but have
done to him whatever they listed." Thus his disciples were Refutation:—To this I made the following reply: — We
led to believe that Elijah and John were identical in the attribute to David the composition of the 137th Psalm,
above prophecy. commencing, "On the rivers of Babylon we sat and wept,"
a Psalm obviously treating of the Babylonian captivity,
Refutation:—How can they deny the personal identity of which took place about four centuries after the death of
the Prophet, mentioned in chapter 3:23? Who would David. An allusion to so distant a period could only have
venture to affirm that any other person is signified than the been made by holy and an inspired writer.
real Prophet Elijah, a truth equally manifest in the
following passages: 1 Kings 18:21, "And Elijah drew There are also many passages in the book of Psalms which
near." —2 Chronicles 21:12, "And a writing of Elijah the relate to the poet himself, as, for instance, Psalm 2:7, "I
prophet reached him." If the prophecy under consideration will declare it as a law. The Lord spoke unto me, Thou art
had had reference to an indefinite individual, it would have my son, today I have begotten thee." In the same light
been communicated in such terms as the following, must be considered many other subsequent Psalms. There
"Behold, I shall send a man like the prophet Elijah." are Psalms of another character, the object of which is to
Besides, he might have said, in terms which could not have describe the period of the Jewish exile; to this class
failed to produce conviction, "Behold, I shall send you belongs the above-mentioned Psalm 137. Of the like
John." What necessity to have called him Elijah? Our prophetic character is Psalm 79:1 commencing, "O God,
argument gains in strength by the very statements the heathen have come into thine inheritance, they have
contained in the gospel of John 1:21, "And they asked him defiled thy holy temple." In a similar sense we take Psalm
[John], what then, art thou Elias to [Elijah], and he said, I 74:1, "Wherefore, O God, hast thou forever forsaken us?"
am not." – "Art thou that prophet? And he answered, No." All such Psalms were composed for the captives of Israel
Comparing this passage with an assertion made in through inspiration. We find other Psalms which have a
Matthew, we find a most glaring contradiction in the two still more remote bearing, and take within their range the
Gospels. See Matthew 17:10-13, "And his disciples asked gathering of the captives, and the days of the Messiah. See,
for instance Psalm 96:1, commencing, "Sing unto the Lord
a new song," etc. This and other Psalms were dictated by Melchizedek brought out wine and bread." The Christians
holy inspiration, and originated most likely from some believe that the bread and wine were offered as articles of
occurrence which urged the mind of the poet to enlarge sacrifice, but plain sense compels us to believe that the
upon the future restoration of Israel. Sometimes the cause presentation of these things was merely for the
of the production of such Psalms is recorded and pointed entertainment of his guests. The 10th part given by
out by expressions more less definite. See, for instance, Abraham to Melchizedek qualify the latter to be
Psalm 20:2 [20:1], "The Lord shall answer thee on the day denominated priest of the most high God. Hence we see
of trouble," in which David spoke first of his own sorrow, that the Psalmist meant none but himself, in the
and then passed over to those awaiting the children of composition we have been treating of, while, on the other
Israel while engaged in hazardous warfare. In the same hand, he alluded to the future condition of the dispersed
category stands the Psalm, "God said unto my Lord people, when in his inspiration he proclaimed (Psalm 96:1),
(master), Sit thou at my right hand until I make thine "Sing ye unto the Lord a new song, let the whole Earth
enemies thy footstool." Firstly, David speaks concerning sing unto the Lord." Thus he says also in the subsequent
himself, perhaps taking occasion to treat on the subject Psalm, [Psalm 97:1] "The Lord reigneth; let the earth be
when his men had sworn "that he should no longer go with glad, many isles shall rejoice." Those songs, as we said
them to battle," on account of the danger to which he had above, allude to the still unfulfilled ingathering of Israel. It
so repeatedly exposed his life in conflict with the appears to be a most unjustifiable assertion of the Christian
Philistines. See 2 Samuel 21:17, "Then the men of David expounder of the Psalms to maintain that the phrase, "To
swore into him saying, Thou shall no longer go out with us sit at the right hand of God," applies to an actual son of
to battle, that thou quench not the light of Israel." The God, for the bible contains numerous proofs that the
Psalm in question seems to have emanated from the metaphor, "the right hand of God," solely signifies
impression made on the poet, while his men were anxious "Omnipotence of the Deity." What other interpretation
to prevent him from exposing his life any more in battle, could be assigned to the following sentences (from Psalm
and speaking, as it were, in their name, he makes them 118:16), "The right hand of the Lord is exalted, the right
utter an appeal to himself in the following words, "God hand of the Lord worketh mighty things." Exodus 15:6,
saith to my Lord, Sit thou at my right hand until I make thy "Thy right hand, O Lord, is glorified in strength; thy right
enemies thy footstool." Now, whether David was or was hand, O Lord, crusheth the enemy." Even when speaking
not the author of this appeal, we must allow that in any of man, "the right hand" implies strength and exertion. See
case this emphatic exhortation was well calculated to work for instance Psalm 144:8, "And their hand is the right hand
a powerful effect on the mind of a man so pious as King of falsehood." To take the word in a narrow and literal
David. Being thus assured of the protection of God, as sense, must involve the expounder in the glaring fallacy of
confirmed by the words, "The Lord shall send the rod of applying corporeality to one who he believes to be the Son
thy strength from Zion," which is, that "He will send thee of God. To a Jew, it would almost appear blasphemy
help from his sanctuary, He will support thee from Zion," literally to ascribe a right or a left hand to the Deity, a
as that holy city was the distinguished locality which "the spiritual being to whom no attribute of corporeality can be
Lord chose for his abode," the words which follow, "Thy absolutely ascribed. When the believer is urged to place
people shall be willing on the day of thy power," mean, himself on the right hand of the Lord, he can only
Thy subjects, O King, will freely offer their lives to spare understand that it is his duty to seek the protection of the
thine, while thou keepest away from danger. The passage, Omnipotent. The more we read of Scripture, the more
"Thou art my priest for ever according to the word proofs we find that many parts of the bible have been
concerning Melchizedek," means, Thou shalt, during all misinterpreted in order to favor a certain religious dogma.
thy life, be unto me like Melchizedek, king of Jerusalem, The Psalm we are treating of has the expression, "The
who was denominated king and priest of the most high Lord hath sworn, he will not repent," which phrase has
God. See Genesis 14:18, "And Melchizedek, king of been considered as alluding to a new dispensation by
Salem, caused bread and wine to be brought out, and he which the sacrifices of flesh and blood should cease, and
was a priest of the most high God." That David's sacred be substituted by oblations of bread and wine. But it has
compositions rendered him worthy to be adorned with a not been born in mind that the Deity never changes his
title of priest appears evident enough from Scripture, as is views. "He is not a man that he should repent." Ordinances
exemplified in the second book of Samuel, where we read once given must be binding upon us, and upon all
that David built an alter, offered up burnt offerings and succeeding generations. We have already disposed of this
peace offerings, which, accompanied by prayer and subject in chapter 19 to which we refer the reader.
entreaty, "were accepted by the Lord, and the plague was
stayed in Israel." The words ‫ עַלדִּ בְ רָ תִי‬in the passage in the Note: chapter and verse numbers in brackets [] are the
Psalm in question, mean "according to." We find ‫ עַל‬in the numbers used in the English bible.
same sense in Job 10:7, "according to thy knowledge." The
letter ‫ י‬in ‫דִּ בְ רָ תִי‬is paragogic as the ‫ י‬in ‫רַ בָּ תִי‬
(Lamentations 1:1). We must mention here, by way of
digression, a misinterpretation given to the passage, "And
Chapter 41: Jesus 2nd advent foretold people," etc. Thus the last kingdom on earth will be
exalted beyond the others, by enjoying the special
(Daniel 7:13) protection of heaven, and divine help shall descend upon
the empire of the chosen ones, "as rain descends upon the
Daniel 7:13, "I saw in the night visions, and, behold, one earth blessed by the Lord."
like the Son of Man came with the clouds of heaven, and
came to the Ancient of days, and they brought him near Christians argue that the government spoken of by Daniel
before him." The Christian expositors of Scripture ascribe must belong to a Divine Being, because e read, "His
the object of this prophecy to the advent of their Messiah, dominion shall be an everlasting dominion." But we take
who, according to their view of this prophecy, was to be a those words in the sense that the kingdom shall be a
superhuman being; otherwise how could he come with the perpetual and an inalienable inheritance, descending from
clouds of heaven? father to son without interruption. Hence Daniel says,
"And his kingdom shall not pass away." And again in
Refutation:—The prophet speaks here of a dream, in chapter 7:27, "And all rulers shall serve and obey Him."
which things are meant to be represented in their literal The last-mentioned prediction is most decidedly not
sense. If the dream exhibits preternatural visions, the realized in the person of Jesus, for the Jews, the
interpretation does not require a preternatural fulfillment. Mahommedans, and many other nations are not subject to
Daniel mentioned in the same chapter the destruction of the dominion of Jesus.
the four kingdoms, and predicted that an enduring
dominion will be granted to no other than the people holy Christians may perhaps plead and say that the expression
to the Most High God. See ibid. verse 18, "And the holy "all rulers," refers to a great number merely, and is applied
ones of the Most High shall receive the dominion, and here as in Genesis 24:10, "And he had in his hand all the
possess the kingdom for ever and ever, even for ever and goods of his master." But the connecting words must ever
ever." Again, verses 26, 27, "And the judgment shall sit, be our guide in cases of doubtful interpretation. Hence the
and they shall take away his dominion to consume and to word all, here and in any other similar case, cannot be
destroy it unto the end. And the kingdom and the dominion, taken in a limited sense; for the prophet Daniel says, (7:27)
and the greatness of the kingdom under the whole heaven "And the kingdom, and the dominion, and the greatness of
shall be given to the people of the saints of the Most High, the kingdom which is under all the heavens shall be given
whose kingdom is an everlasting kingdom, and all to him." More-over, he expressly states in chapter 2:44, "I
kingdoms shall serve and obey him." shall break in pieces and consume all those kingdoms, and
it shall stand for ever." The same prediction we find in
The clouds of heaven mentioned in the quotation at the Isaiah 60:12, "For the nation and the kingdom which shall
head of this chapter, bring to mind the heavenly rule, not serve thee shall perish; yea, those nations shall be
which ordains changes on high, in the region which lies utterly destroyed." The above-mentioned quotation, page
beyond the reach and influence of man. He that raises 196 ante, "And the saints of the Most High shall obtain the
clouds, and makes them descend again to fructify the soil, kingdom," has sole reference to the children of Israel. A
must be acknowledged as the same supreme agent, and few citations from Scripture will show that the title saints,
disposer of the fate of man. The idea is familiar to other or holy ones, is frequently given to Israel. Exodus 22:30
prophets also. See for example Jeremiah 14:22, "Are there (verse 31 in the English bible), "And ye shall be unto me a
among the vanities of the heathen any that send down rain, holy people." Deuteronomy 7:6, "For thou art a holy
and do the heavens yield them abundant showers?" "Is it people unto the Lord thy God, the Lord thy God has
not thou who art our God, and surely we will hope in thee; chosen thee to be unto Him a nation distinct from all the
for thou doest all these things." The fleet clouds are often nations on the face of the earth." Isaiah 62:12, "The holy
used as symbols of the swiftness with which God carries people, the redeemed ones of the Lord." Daniel 7:21-22,
out His decrees. See Isaiah 19:1, "Behold, the Lord riding "And I beheld the same horn made war with the saints and
on a light cloud, and He is come to Egypt." Jeremiah 4:13, prevailed against them, until the Ancient of days came, and
"Behold, like unto a cloud he rises up; like a whirlwind are judgment was given to the saints of the Most High, and the
His chariots." Isaiah 60:8, "Who are those that are flying time came that the saints possessed the kingdom." And
like a cloud, and like doves to their windows?" again, verse 25, "And he shall speak great words against
the Most High, and shall wear out the saints of the Most
The superhuman powers developed in the divine High, and think to change times and laws, and they shall
dispensations are pointed out by Daniel 2:34, "Thou be given into his hand until a time and times and the
sawest that a stone was cut out, but not by any hands, dividing of time." Ibid. 8:24, "And his power shall be
which smote the image on his feet." In a like manner he mighty, but not by his own power shall he be mighty, and
mentions in the same chapter the aid that will be afforded he shall destroy wonderfully, and shall prosper and act,
by God (verse 44), "And in the days of these kings shall and shall destroy the mighty and the holy people." And
the God of heaven set up a kingdom which shall never be ibid. 12:7, "It shall be for a time, times, and a half, and
destroyed, and the kingdom shall not be left to other
when he shall have accomplished the scattering the power thy people, and upon the holy city, to make an end of sins,
of the holy people, all these things shall be finished." and to make a reconciliation for iniquity, and to bring to
everlasting righteousness, and to seal up visions and
As Israel is called in Scripture the holy people of the Lord, prophets, and to anoint the Holy of Holies." The seventy
so on the other hand is the Almighty represented as the weeks are evidently a given period of time elapsing from
Holy One of Israel. See Isaiah 12:6, "For great is the Holy the destruction of the first to the destruction of the second
One of Israel in the midst of thee." Ibid. 37:23, "And thou temple. See Jeremiah 29:10, "For thus saith the Lord, that
hast lifted up thine eyes against the Holy One of Israel." after seventy years be accomplished at Babylon, I will visit
Ibid. 41:14, "I have helped thee, saith the Lord, and the you, and perform my good word towards you, in causing
redeemer, the Holy One of Israel." Jeremiah 50:29, "For he you to return to this place." And Lamentations 4:22, "The
rebelled against the Lord, against the Holy One of Israel." punishment of thine iniquity is completed, O daughter of
Zion, He will not again lead thee into captivity."
The appellation, in Daniel, Most High, which the According to the vision of Daniel mentioned in chapter 7
Christians have endeavored to appropriate to Jesus, is of his book (the seventh and following verses), he saw that
attributable to Israel, as will be seen on examining other the fourth animal (including Rome) would persecute Israel
parts of the Scriptures. See Deuteronomy 26:19, "And to for a great length of time; and he meditated on the visions
make thee most high above all the nations which He hath which were not clear to him, because he had not received a
made for His praise, for His name, and for His glory; and special revelation concerning the latter captivity of the
that thou mayest be a holy people unto the Lord thy God as Jews. Hence he says, at the conclusion of the seventh
He hath spoken." Ibid. 28:1, "And the Lord will make thee chapter, verse 28, "As for me, Daniel, my cogitations
most high above all people of the earth." much troubled me, and my countenance changed in me,
but I kept the matter in my heart." The same prophet had
From all these passages, it is evident that Israel could not similar doubts regarding his visions when he heard the
yield to any other nation the title given to it in holy writ, announcement (spoken of in chapter 8) of the cessation of
and it must be acknowledged that the saints of the Most the continual sacrifice, and of the destruction of the
High God can only be of that people which is declared to sanctuary, and of the overthrow of the people (see chapter
be most high among the nations of the earth. 8:13-26). He then thought that the predicted length of
Israel’s captivity related to that state into which his people
The prophecies, showing that the wicked Gentiles shall then were precipitated; he therefore was told, "Conceal this
perish, and that the righteous shall unite with Israel, are vision, for it shall be for many days." This communication
sufficient evidences to prove, that also the present the prophet found at variance with the one made to
prophecy relates solely to the chosen people, for surely no Jeremiah, that the captivity would last for seventy years
expounder could reason away the lucid and simple only. We have to explain on this occasion the meaning of
announcement made by Isaiah 4:3, "And all that shall be "the evening and the morning," mentioned in the original
left in Zion, and that remain in Jerusalem, shall be called Hebrew of chapter 8:14.* This expression is illustrated in
holy." And again in 60:21, "And thy people, altogether Zechariah 14:7, "And in the eventide there shall be light."
righteous, shall inherit thy land for ever." The prophet Daniel perceived in this that the darkness of
Israel’s troubles would be dispelled by the light of
Thus we see that Daniel had no other object in view than Salvation. See, in addition to this Jeremiah 30:7, "And it is
to represent in his prophecy the final glory of Israel. a time of trouble for Jacob, and he shall be saved from it."
The reverse state of destruction is depicted by gloom and
darkness. See Amos 8:9, "And I shall darken the earth on a
Chapter 42: Foretelling of Jesus being cut day of light."
off childless after 70 weeks (Daniel 9:26)
Chapter 8 verses 13, 14 of Daniel, amply show that the
Daniel 9:26, "And after threescore and two weeks shall an prophet labored originally under the opinion that the
anointed man be cut off, and shall have nothing, and a intended protraction of the captivity was owing to the
noble people cometh that shall destroy the city and the iniquity of the people, and that they would pine in the state
sanctuary, and its end shall be in a flood, and until the end of banishment for two thousand three hundred days
war is ordained to devastate." It is asserted by Christians (signifying years); therefore he prayed to God to remove
that this verse reveals the fate of Jesus, who is to be cut off His wrath and anger. Neither did the angel of the Lord
childless. acquaint him of the actual termination of the last captivity.
Daniel was only given to understand, that the cessation of
Refutation – In order to see how untenable is the position prophecy would extend to the whole length of time
of the interpreters who rest their faith on such grounds, we necessary for the expiation of the sins of his people, for
must follow again the only just rule that can be adopted, then would be fulfilled the prediction mentioned at the
and explain the verse from its context. We find in the same close of Lamentations 4:22, "Thy iniquity, O daughter of
chapter (verse 24), "Seventy weeks are determined upon Zion, is ended; He shall no more cause thee to be led into
captivity." Regarding the last exile of Israel, the prophet
Ezekiel has recorded similar expressions in his book (to Cyrus), etc.; and in the same chapter the Lord
(chapter 22:15, "And I will scatter thee among the heathen, announces, "he shall build my city and send back my
and disperse thee in the countries, and will consume thy captives." The termination of sixty-two weeks is
filthiness out of thee." The complete restoration, which we remarkable for the cessation "of an anointed king," that is
expect during the latter days, will be crowned with to say, Israel is according to that prophecy to be bereft of
"everlasting righteousness" (see Daniel 9:24). This is his last ruler. "And there is none for him, there is no
confirmed by the agreement of many prophecies. See anointed ruler for the people of Israel." The cessation of a
Isaiah 51:6, "And my salvation shall be for ever, and my ruler over Israel is simultaneous with the fall of the
righteousness shall not be abolished." Jeremiah 23:5, "And Temple, and, consequently, alluded to the conquest by
I will raise up unto David a righteous scion, and a king Titus, when Israel ceased to exist as a nation, and was
shall reign and prosper, and he shall do justice and deprived of its Temple, its ruler, and its country. If the
righteousness in the earth," Isaiah 11:4, 5, "And he shall Christians take an impartial view of this chapter of Daniel,
judge the poor with righteousness, and righteousness shall they cannot possibly imagine that it alludes to Jesus, who
be the girdle of his loins." And at that time all Israel will suffered on the cross nearly half a century before the exile
be designated by the term righteous. See Isaiah 60:21, of Israel.
"And thy people will altogether be righteous." Again, ibid,
chapter 61:3, "And men shall call them oaks of The contradictory remarks made by Christian expositors
righteousness." The Psalmist likewise affords a testimony, on this chapter, afford ample proof of the scanty notions
since we find in Psalm 72:7, "In his days the righteous man they have of its real signification. Scientific readers who
shall flourish, Jerusalem will then be called, the abode of are anxious to obtain a view of all the contradictions which
righteousness, the holy mount." We shall then say, in the beset the path of the Christian expounders of Daniel, will
words of Jeremiah (chapter 23:6), "The Lord our find an interesting account given in Abarbanel’s
righteousness." The Messiah himself, according to the commentary on the book of Daniel, which bears the title
same prophet (chapter 23:6), will assume the title, "The Mangne Hayeschungah (the Fountains of Salvation).
Lord our righteousness," as we have already shown in the
Chapter 19 of this work. With this chapter, we shall conclude the elucidation of
Scriptural passages cited by Christians in support of their
The words of Daniel (chapter 9:24) may be taken in the faith.
following sense: — "And vision [prophecy] shall be sealed
up," that is to say, it will be finally determined and * It is singularly remarkable that these words, upon which
confirmed, for we find a repetition of the same words with the prophet laid peculiar stress (see ibid., verse 26), are
the same signification in Job 33:16, "And he sealed up the omitted in the English version.
chastisement." It cannot, therefore, be pretended that
prophecy will then discontinue altogether, for we read in
Joel 3:1, "And it will come to pass afterwards that I shall
Chapter 43: The matter of the Christian
pour out my spirit upon all flesh, and your sons and your Apocryphal books briefly dealt with
daughters shall prophecy." The epoch of the restoration
will thus completely restore the forfeited boon of Prophecy. Some small portion of Christians have reproached the Jews
with the disbelief in the Apocryphal books; but such
We return now to the explanation of the conclusion of persons have been confuted by scholars of their own creed.
verse 24, in Daniel 9. "And to anoint the Holy of Holies," The works comprised under the collective title
which means that at the restoration of Israel, the Holy of “Apocrypha,” were composed at a late period after the
Holies, or the Temple, will receive its new consecration dispersion of Israel, when prophecy was totally extinct,
after having lain desolate during the whole period of the and when inspiration no longer elevated the compositions
captivity. An extensive description of that solemnity is to of religious writers. The Apocrypha has, therefore, no
be found in the prophecy of Ezekiel, chapter 43. claim on our religious reverence. Some of those books
may have an historical foundation, others are based on
The seventy weeks spoken of in Daniel 9, are enigmatic fiction and mere invention; and the whole of the
terms, conveying the various epochs of Israel’s fate during Apocrypha was composed in the Greek language, which
their second occupation of the Holy Land and their language does not bear the stamp of authority in the mind
subsequent exile. The first epoch, designated in chapter 9, of the Jew; we may therefore dismiss this subject without
verse 25, expressed by seven weeks, is evidently in entering into further detail.
allusion to Cyrus; for it is said there, "Know and
understand that from the giving forth of the word to restore
and rebuild Jerusalem, until the anointed prince there shall
be seven weeks." Now, we know well from the prophecy
in Isaiah 45:1, that Cyrus was called the anointed king, for
we find there, "Thus saith the Lord to his anointed king"
Chapter 44: Messiah brings one faith & one an offering unto the Lord, on horses and chariots, and in
litters, and upon mules and upon swift beasts, to my holy
creed - Judaism mount of Jerusalem, saith the Lord, as the children of
(Isaiah 45:23, Zephaniah 3:9) Israel bring an offering in a holy vessel into the house of
the Lord." The nations surviving the wars of the latter
I observed to some Christians, that after the advent of the times shall show honor to the Israelites, and hasten to join
Messiah, there will be but one faith and one religion the true service of the Lord; hence the prophet says
throughout the world. See Isaiah 45:23, "I have sworn by (chapter 66:23), "And it shall come to pass, that from one
myself, the word is gone out of my mouth in righteousness, new moon to the other, and from one Sabbath to the other,
and shall surely not be recalled, that before me every knee all flesh shall come to bow down before me, saith the
shall bend, and by me every tongue shall swear." Lord." In the prophecy of Zechariah, we likewise find
Zephaniah 3:9, "For then shall I turn (restore) unto all the (chapter 14:16), "And it shall come to pass, that all who
people a pure tongue, that they shall call upon the name of have been spared of all the Gentiles who come up against
the Lord, and serve him with one accord." The Christians Jerusalem, shall come up from year to year to bow down
themselves must admit that there will take place a union of before the King, the Lord of Hosts, and to celebrate the
faith, since John acknowledges in his Gospel, chapter feast of Tabernacles." The prediction of a periodical visit
10:16, that there will be "One shepherd and one flock." to Jerusalem by all the Gentiles, for the observance of the
Now, since the doctrine of unity of faith is admitted on all festivals of the Lord, is an evident proof that they are to be
sides, it is not necessary to argue which of the three united with the ancient nation of Israel. With this view the
principal creeds will prevail, whether the Jewish, the prophet Zechariah says (chapter 8:23), "Thus saith the
Christian, or the Mahommedan, for surely if one of those Lord of Hosts, At that time ten men from all the tongues of
is to be adopted, the other two will of necessity fall. When the Gentiles shall take hold of the skirts of a man that is a
we peruse the statements of the prophets, we must Jew, saying, We will go with you, for we have heard that
undoubtedly acknowledge that Israel’s faith is intended to God is with you." The same prophet declares in another
survive all others. See for instance, Isaiah 52:1, "Awake, place (chapter 9:7), "And I shall remove his guilt of blood
awake, put on thy strength, O Zion, put on the garments of from his mouth, and his abomination from beneath his
thy glory, for neither the uncircumcised nor the unclean teeth, and also he shall be left unto our God." This proves
shall ever enter again into thy gates." Scripture evidently that they will abstain from eating unlawful food, like those
designated the Christians by the name of uncircumcised, who are born Israelites. We have already dwelt on this
and the Mahommedans, in despite of their frequent point, and refer the reader to the Chapters 15 and 25 of this
ablutions, deserve, in many respects, the epithet unclean. work. In order to prove the strength of our doctrine beyond
These two sects are more especially pointed out in any doubt, we have only to add the clear prediction of the
prophecy, because they, as the representatives of Edom same prophet (Zechariah 14:9), "And the Lord shall be
and Ismael, have alternately held possession of Jerusalem king of the whole earth; on that say the Lord shall be one,
since its destruction by Titus. and his name one." The Lord will no longer be adored
under the restricted title of King of Israel, as he actually is
From the time of the coming redemption, the prophet described by Isaiah, who says (chapter 44:6), "Thus saith
declares that none of the uncircumcised and the unclean the Lord, the King of Israel and his redeemer, the Lord of
shall ever again enter the gates of the Holy city. In the Hosts, I am the first and I am the last, and besides me there
same manner says the prophet Joel, in chapter 4:17 (3:17 is no other God." And again, chapter 45:15, "Surely thou
in the English bible), "And Jerusalem shall be holy, and no art the God who art hidden, the God of Israel, and his
stranger shall enter therein." Respecting the same two Deliverer." In chapter 54:5, that prophet informs us of the
nations, says the prophet Isaiah (66:17), "They that extension of the name of the God of Israel, to that of the
sanctify themselves and purify themselves in the gardens God acknowledged by all nations: he says, "For thy Maker
behind one in the midst of them, who eat the flesh of swine is thy Husband, the Lord of Hosts is his name, and thy
and the abominations and the mice, they shall perish Redeemer is the Holy One of Israel, he shall be called the
altogether, saith the Lord." Those persons who sanctify God of the whole earth." The one God, and his one and
and purify themselves are obviously the Ishmaelites who only law of Sinai, will be acknowledged by all the
defile themselves by the most licentious indulgences. The inhabitants of the earth; no principle of Duality or of
reflective form of the Hebrew verb, as used in this Trinity will then prevail. "All nations thou hast made will
quotation, conveys the idea of pretension and false claim, then come, as the Psalmist exclaims (Psalm 86:9), "and
and in such a position are those of whom the prophet says, bow down before Thee and honour Thy name." And as
they "sanctify and purify themselves." The expression, the throughout the realms of the universe the Supreme King of
eaters of swine’s flesh and other abominations, has heaven will be acknowledged, so throughout all the
allusion to the Christians, and their creed will therefore kingdoms of the earth will his anointed king, Messiah, be
perish during the wars of the latter times. Concerning the the only worldly ruler. We shall have another opportunity
people of Israel, however, Isaiah says, chapter 66:20, "And of treating on the last mentioned subject when discussing,
they shall bring all your brethren from all the Gentiles as in the second part of this work, the merits of the contents
of the other chapters of the Gospel of John. We conclude
this chapter with the conviction that men of understanding to Ahaz, and how could it have allayed his terror, if the
and reading, attentively considering such passages as we prophet, in proof of his divine mission, had given him a
have quoted, cannot any longer conscientiously refuse sign which could not and was not to be realized for more
their assent to our belief of the future universal than five centuries after the death of the king? A fair
establishment of the Faith of Israel. examination of the entire passage in Isaiah will be found in
chapter 21 of this work. The same discordance between the
word of Scripture and its application in the New Testament
Chapter 45: Passages from TN”K quoted in will be found in referring to the following passage of
the Christian Testament are not applicable Matthew 2:14, 15, "And he [Joseph] arose and took the
young child and his mother by night, and departed into
I have to set forth the following objection to the Christian Egypt. And he was there until the death of Herod; that it
religion. If our Christian brethren are sincerely anxious to might be fulfilled which was spoken of the Lord by the
separate truth from falsehood, they ought to examine the prophet, saying, "Out of Egypt have I called my son." The
passages of the Old Testament quoted in the gospel, and prophet alluded to in this portion of the gospel is Hosea,
ascertain whether they are really applicable or not. A brief who in reality says (in chapter 11:1, "When Israel was a
survey of such topics shows that the quotations in the youth I loved him, and from Egypt I called my son." The
gospel can never be considered cogent or satisfactory. fulfillment had not been delayed to the times of Jesus, but
Whoever reads the statement made by the prophets must at had taken place in the days of Moses when the Lord had
once grant, that they never had it in contemplation to told him (Exodus 4:22, 23) "And thou shalt say unto
afford any clue or even a preference for the admission of a Pharaoh, thus saith the Lord, Israel is my first-born son;"
change or abjuration of the Faith of Israel. Besides this, the and again, "Send away my son that he may serve me. What
authors of the gospel have occasionally garbled and connection between Prophecy and the New Testament can
perverted the form as well as the sense of the original text, be discovered in the following passage of St. Matthew?
and have thus based their erroneous opinion on an unstable (chapter 2:16-18), "And Herod sent forth and slew all the
foundation. Even in matters relating to history, where the children that were in Bethlehem from two years old and
fact has no relation to prediction and fulfillment, they have under. Then was fulfilled that which was spoken by
resorted to misrepresentation, which does not argue in Jeremiah the prophet, (chapter 31:15), saying, Rachel is
favor of the veracity of their faith, or of their sound weeping for her children, and would not be comforted
knowledge of the Scriptures. We shall examine these because they are not." Whoever reads the complete
discrepancies in the Second Part of this work, and will now passage delivered by Jeremiah, will soon perceive that he
only make a few cursory remarks on one or two points. speaks of the captives, who, he says, ibid verse 16, "Shall
return from the land of the enemy." And subsequently the
Matthew, in the first chapter, (verse 8) of his book, says, prophet continues to say, (ibid verse 17), "And the children
"And Joram begat Ozias." This is not to be found in the shall return to their boundary." It is thus quite evident, that
Old Testament. In 1 Chronicles 3:11, we read the Jeremiah is representing the lamentations of an afflicted
following genealogy: "Joram his son, Ahaziah his son, mother, who alludes to the children who are living in
Joash his son, Jotham his son." Azariah, father of Jotham, captivity, and not those who have been massacred by a
here mentioned, was Uzziah, mentioned elsewhere in our tyrant: the ten tribes being called by the name of Ephraim
Scripture, consequently the three generations of Ahaziah, the descendants of Rachel; who was represented as a
Joash and Amaziah, are omitted in the Gospel of Matthew. becoming emblem of maternal grief for her unhappy
The omission is not caused by any oversight, but must children. Moreover, if the prophet had intended to point
have been intentional, in order to reduce the generations to out the affliction created by the massacre of the children in
the like number as those from Abraham to David, and thus Bethlehem Judah, he would have selected Leah as the
to make both series of genealogy appear to consist of representative of the wounded spirit of a bereaved mother;
fourteen generations. Nor is the enumeration of the third for she and not Rachel was the female ancestor of the
series of fourteen generations during the Babylonian inhabitants of Bethlehem. Various other remarks on this
captivity, and coming down to Jesus, anything but a mere passage have already been made in chapter 28 of this work.
invention, in order to lead to the opinion that the three
genealogical divisions ending in Jesus, were ordained as a In the same second chapter of Matthew, verse 23, we read,
special manifestation from the Almighty. Equally unsound "And he came and dwelt in the city called Nazareth, that it
is the tale of Matthew that Jesus was brought forth by a might be fulfilled which was spoken by the prophets, He
Virgin, in order to fulfill the words of Isaiah 7:14, "Behold, shall be called a ‘Nazarene.’" It is quite certain that the
the young woman [according to the vulgate a virgin] shall writings of our prophets afford not the slightest authority
conceive and shall bear a son, and thou shalt call his name in support of this quotation.
Emmanuel." What connection with the birth of Jesus has
the address made by Isaiah to King Ahaz, in order to In Matthew 5:43, Jesus is made to say, "Ye have heard that
remove his fear of the two hostile kings then threatening it hath been said, thou shalt love thy neighbor and hate
Jerusalem? What comfort could it possibly have afforded thine enemy." Now we maintain that the additional
injunction of hating the enemy flowed from the inventive for Abraham quitted Haran during his father’s lifetime.
mind of the author of the Gospel, and that it is not to be And since Terah, the father of Abraham, died in Haran at
found in any part of the Jewish law. What we find in our the age of 205 years, he must have resided there for sixty
law concerning the treatment of our enemy, is conveyed in years after the departure of Abraham. The following
totally different terms. See Exodus 23:4-5, "If thou meet statement will prove this, according to the account given in
thine enemy’s ox or his ass going astray, thou shalt surely Genesis:— Terah was seventy years old when he begat
bring it back to him again. If thou seest the ass of him that Abraham, and the latter, when seventy-five years old,
hateth thee, lying under his burden and wouldst forbear to quitted his father; and Terah having died at the age of 205,
help him, thou shalt surely help with him." Again, see he must, therefore, have been still living for sixty years
Leviticus 19:17, 18, "Thou shalt not hate thy brother in after his son’s departure. The order in which the history of
thine heart, thou shalt in anywise rebuke thy neighbor, and Terah and Abraham is given in Genesis 11 and 12 has
not suffer sin upon him. Thou shalt not avenge, nor bear most probably led to the inaccuracies we have pointed out.
any grudge against the children of thy people, but thou
shalt love thy neighbor as thyself." The same precept is In Paul’s Epistle to the Romans 9:24-25, the Gentiles are
reproduced in Proverbs 25:21, "If thine enemy be hungry, declared to be on an equality with the Chosen People.
give him bread to eat; and if he be thirsty, give him water "Even us whom he hath called not of the Jews only, but
to drink." also of the Gentiles. As he says also in Hosea, ‘I will call
them my people which were not my people, and her
In Matthew 23:35, Jesus reproaches the Jews for having beloved which was not beloved.’" Whoever peruses the
slain Zacharias, son of Barachias, "between the temple and first and second chapter of Hosea will find that Paul made
the altar." In this reproach an insufficient acquaintance use of the most tortuous means in order to show that the
with our Holy Books is shown, inasmuch as it was Gentiles are meant by that prophet. So long as the people
Zachariah, the son of Jehoiada, the priest, who was slain of Israel, through sin, forfeited the favors of God, they
(see 2 Chronicles 24:22). Some Christian commentators were stigmatized by the designation "Loammi" (no more
endeavor to explain away this discrepancy, asserting that my people), and "Lo-ruchamah" (not received in mercy),
the father of Barachias had two names. But this is a clumsy but on returning to God, the Judgment was, according to
the prophet, to be reversed, and they would bear the title
subterfuge, for the priest Zechariah, the son of Jehoiada,
"Ammi" (my people), and "Ruchamah" (received in
lived in the days of Joash, king of Judah, while Zechariah,
mercy). The contents of Hosea’s prophecy completely
the son of Berachiah, prophesied during the reign of
refute Paul’s attempt to assimilate the Gentiles with the
Darius; therefore several centuries intervened between the
Jews.
existence of the two men bearing the name Zechariah.
In the same ninth chapter of Paul (verse 33) a quotation
In Mark 2:25, Jesus is made to say to the Pharisees, "Have
from Isaiah is inserted, "Behold I lay in Zion a stumbling-
ye never read what David did when he had need, and was stone and rock of offence, and whosoever believeth on him
an hungered, he and they that were with him? How he shall not be ashamed." This quotation is a mere fabrication
went into the house of God in the days of Abiathar, the of the author. In Isaiah 8:14, we find only, "And he shall
high priest, and did eat the shew-bread, which is not lawful be for a sanctuary, and for a stone of stumbling and for a
but for the priest, and gave also to them that were with rock of offence to both houses of Israel; for a gin and for a
him?" This author of the Gospel likewise evinces an snare to the inhabitants of Jerusalem." In chapter 28:16 of
inattentive perusal of our Scriptures, since David did not the same prophet, we read "Therefore, thus saith the Lord
go to Abiathar, but he went to Ahimelech, the father of God, Behold I lay in Zion for a foundation a stone of trial,
Abiathar. See 1 Samuel 21:2 [21:1], "And David came to a precious corner-stone, which shall be well founded, yea
Nob to Ahimelech the priest;" and ibid chapter 22:20, securely founded; he that believeth shall not hasten from
"And one of the sons of Ahimelech, the son of Ahitub, it." Paul thus combines various distinct passages to make
named Abiathar, escaped and ran after David." Nor did them serve his own views.
David come to Ahimelech with his followers, as the above
quotation from Mark would lead one to suppose. For In chapter 10:11 of Paul’s Epistle to the Romans and 1
Ahimelech asked David (1 Samuel 21:2 [21:1], "Why art Peter 2:6, an inaccurate version of the above is given, "He
thou alone, and no man with thee?" in St. John 13:34, that believeth on him shall not be ashamed" (or
Jesus communicates to his disciples, "A new confounded). Scripture thus mutilated can certainly not
commandment I give unto you, That ye love one another." uphold the fabric of human faith. Again, Paul says in
This commandment is decidedly not new. Moses laid it Romans 10:6-8, "Say not in thine heart, Who shall ascend
down in the words, [Leviticus 19:18] "Thou shalt love thy into heaven? (that is, to bring Christ down from above); or
neighbor as thyself." who shall descend into the deep? (that is, to bring up
Christ again from the dead.) But what saith it? The word is
In Acts 7:4, is to be seen, "Then came he (Abraham) out of nigh thee; even in thy mouth and in thy heart: that is the
the land of the Chaldeans and dwelt in Haran, and from word of faith which we preach." The words separated by
thence, when his father was dead, He [God] removed him Paul from their context, allude to the Divine promise
unto the land wherein ye now dwell." This is erroneous, contained in Deuteronomy 30:3, "God will turn the
captivity of Israel and replace all evils with blessing,"

verse 2, "if thou wilt turn to the Lord with all thy heart and Note: chapter and verse numbers in brackets [] are the
with all thy soul." Ibid 11, 12, "For this commandment or numbers used in the English bible.
precept which I command thee this day is not hidden from
thee, neither is it far off. It is not in heaven that thou
shouldst say, Who shall go up for us to heaven and bring it
Chapter 46: Divine chastisement of Gentile
unto us, that we may hear it and do it." The grace of the nations who persecute the Jews
Almighty here points out to us the magnitude of the duty
of repentance, and the ease of accomplishing it. There is a striking instance of the fulfillment of prophetic
Commonly the value of worldly advantages is estimated warnings exhibited in the chastisement inflicted on the
according to the difficulty of obtaining them. But the Gentiles, who relentlessly persecuted the Jews. There has
preciousness of repentance consists in the means which the never yet been a ruler exercising tyranny over the Jewish
Almighty has placed within our reach; and therefore the people who escaped with impunity. For although the
subject closes with the terms ibid verse 14, "but the thing Almighty deems it proper to visit Israel’s transgressions,
is very nigh unto thee. It is in thy heart and in thy mouth He does not suffer mortal man to act arbitrarily and
that thou mayst do it." fiendishly, where he is employed as the instrument of
Divine Providence. Thus Pharaoh, Sennacherib,
In the Epistle to the Hebrews 10:5, Paul quotes the Nebuchadnezzar, Haman, and other persecutors of the
following words from our Scriptures:—"Sacrifice and Jews, met with the retribution suited to their excesses,
offering thou wouldst not, but a body thou hast prepared notwithstanding the calamities of exile falling upon the
me." The true passage occurring in Psalm 40:7 [40:6], is, Israelites for their continuance in sin. They had not
however, thus worded: "Sacrifice and offering thou didst forfeited the title of God’s people and His heritage, and He
not desire, mine ears hast thou opened," etc. The Psalmist never disowned them so far as to destroy them totally; for
touched here only on the subject of obedience as agreeing the sole object of His corrections was to bring them back
with the announcement made by Moses previously to the from their iniquitous conduct. And because He never rent
delivery of the Decalogue. See Exodus 19:5, where it is asunder the tie of the covenant made with their fathers, He
said, "And it shall come to pass, if ye diligently hearken is in all parts of Scripture mentioned as their God. This is
unto my commandments and keep my covenant, that ye illustrated by the following quotation:— Leviticus 26:44,
shall be unto me a distinct people from among all nations, "And even this I will do, when they shall be in the land of
for mine is the earth." The matter is further developed by their enemies, I will neither despise nor loathe them so as
Jeremiah, who says in his book, chapter 7:22, 23, "For I to consume them, and to break my covenant with them, for
spoke not unto your ancestors, and I commanded not unto I am the Lord their God." In their own country they
them concerning the burnt offering and sacrifices; but this committed sins arising from their prosperity and affluence,
I commanded them, saying, Hearken unto my voice." their punishment was, therefore, adjusted to their evil ways.
Again, in 1 Samuel 15:22, obedience is enforced in The loss of the "goodly land," and the degradation from an
preference to sacrifice, "Hath the Lord as great delight in independent to a dependent state, and from riches to
burnt offerings and sacrifices as in obeying the voice of the poverty, were the chastisements proportioned to their
Lord? Behold obedience is better than sacrifice, to attend withdrawal from the ways of God. In this respect, they
unto Him is better than the fat of rams." We thus see that shared the fate of a king’s minister who has fallen into
sacrifices were not ordained for their intrinsic value, but disgrace with his sovereign; even after his estate has been
were intended to lead sinners into the temple, where they confiscated, he still remains a subject of his master, and in
might contemplate on the mercy of God while performing lowering him the king merely exercises his royal
the prescribed offering. Sacrifices consequently produced prerogative. Should now a stranger undertake to cast
the same sanctifying effect on the mind, as healing further humiliation upon the fallen courtier, will not his
medicines do on the body. We have here selected only a master direct his displeasure and vengeance upon him who
few Scriptural passages from those incorrectly cited in the tramples on the fallen man? History has, indeed, amply
New Testament, but will resume the subject more minutely shown that in the very same countries in which the Jew
in the Second Part of this work. suffered persecution for his faith, the persecutors soon
engaged in sanguinary conflicts among themselves under
Many Christian commentators have lost their way, while various pretexts. After the expulsion of the Jews from
attempting to reconcile those inconsistencies which we England, France, Spain, and Germany, unheard of cruelties
perceive in the New Testament, and they have found it ensued, the description of which excites the utmost horror
necessary to assert, that it is not right to argue on those in every breast, while, on the other hand, the countries in
dubious matters. If that principle be true, it certainly would which the Jew was left unmolested, bore the most
be better if the Jews were left unmolested by the assailants undeniable proofs of civilization, and obtained by
of their ancient religion, and if they were left free from the providential retribution the enjoyment of prosperity. This
obtrusion of doctrines which interest neither faith nor state of quietude will ever remain uninterrupted wherever
reason. toleration prevails, although new sects may start up in
defiance of newly established creeds. This opinion is
founded on our own experience as well as on the following unto the nations which have spoiled you; for he that
Scriptural testimonies:— See Deuteronomy 7:15, "And the toucheth you toucheth the apple of his eye. For, behold, I
Lord shall remove from thee every sickness and all the evil will turn my hand upon them, and they shall be a spoil
diseases of the Egyptians; He shall not put them upon thee, unto their own servants, and ye shall know that the Lord of
but give them upon thine enemies." Ibid chapter 30:7, hosts hath sent me." See also Psalm 83:2 [83:1],
"And the Lord thy God shall put all these oaths upon thine commencing "O God, keep not thy silence." Chapters 25,
enemies and upon thy haters who have persecuted thee." 26, 35, and that portion of 36 to verse 16 of the book of
See also Isaiah 41:11, 12, "Behold all those who were Ezekiel, afford further elucidations on the subject.
incensed against thee shall be ashamed and confounded;
they shall be as nothing, and they that strive with thee shall Note: chapter and verse numbers in brackets [] are the
perish. Thou shalt seek them and not find them. Even them numbers used in the English bible.
that contended with thee; they that war against thee, shall
be as nothing, and as a thing of nought." Ibid chapter 47:5,
6, "Sit thou silent and get thee into darkness, O daughter of
Chapter 47 : Was Jesus crucified with his
the Chaldeans; for thou shalt no more be called the Lady of will or against his will?
Kingdoms. I was wroth with my people, I have polluted
mine inheritance, and given them into thine hand. Thou The following argument may be raised against the
didst shew them no mercy: upon the ancient thou hast very Christians who oppose Judaism. They either believe that
heavily laid the yoke." Ibid chapter 49:26, "And I will feed the Jews tormented and crucified Jesus with his will or
them that oppress thee with their own flesh, and they shall against his will. If with his will, then the Jews had ample
be drunken with their own blood as with sweet wine, and sanction for what they did, and could in that case only
all flesh shall know that I the Lord am thy Saviour and thy have merited the Divine approbation, acting as they then
Redeemer, the mighty one of Jacob." did in conformity with the ejaculation of David in Psalm
40:9 [40:8], “I have been desirous to perform Thy will;”
See also Jeremiah 2:3, "Israel is holiness unto the Lord and and Psalm 143:10, “Teach me to perform Thy will.” The
the first fruits of his increase; all that devour him shall Jews must also have followed the admonition of Ezra
offend; evil shall come upon them, saith the Lord." 10:11, “and now give ye thanks unto the Lord the God of
your fathers, and execute his desire.” In addition to this we
Ibid 30:16, "Therefore all they that devour thee shall be must ask, that if Jesus was really willing to meet such a
devoured; and all thy adversaries every one of them shall fate, what cause was there for complaint or affliction? And
go into captivity, and they that spoil thee shall be a spoil, why did he pray in the manner narrated in Matthew 26:39,
and all that prey upon thee, will I give for a prey." Joel 4:2 “And he [Jesus], went a little further and fell on his face
[3:2], "I will gather all nations, and bring them down into and prayed, saying, O my Father, if it be possible let this
the valley of Jehoshaphat, and will plead with them there cup pass from me, nevertheless not as I will but as thou
for my people and for my heritage Israel, whom they have wilt.” After Jesus had been fixed to the cross he gave
scattered among the nations, and divided my land." The evident proof of his non-identity with the Deity by
same prophet says, at the conclusion of his book, chapter exclaiming [Matthew 27:46], “My God! My God! Why
4:19 [3:19], "Egypt shall be a desolation, and Edom shall hast thou forsaken me?” This argues that the will of God
be a desolate wilderness for their violence against the was different from that of Jesus, and that he bore no closer
children of Judah, because they have shed innocent blood relation to the Creator than belongs to every other mortal.
in their land." Obadiah, in his prophecy (verse 10), says,
"For the violence against thy brother Jacob, shame shall We will now proceed to the other alternative and suppose
cover thee, and thou shalt be cut off for ever." See also the that the crucifixion of Jesus was done against his will. In
remaining part of this prophecy. Zephaniah 2:9, 10, this case the question arises, How could he be designated a
"Therefore as I live, saith the Lord of hosts, the God of God while he was incapable of resisting the power of those
Israel; surely Moab shall be as Sodom, and the children of who brought him to the cross, and how could he be held as
Ammon as Gomorrah, even as the breeding of nettles, and the Savior of all mankind who could not save his own life?
salt pits, and a perpetual desolation; the residue of my
people shall spoil them, and all the remnant of my people The adoration paid to Jesus after his death recalls to our
shall possess them. This they shall have for their pride, mind the passage in Ezekiel 28:9, “Wilt thou say before
because they have reproached my people and magnified him that slayeth thee, I am God; but thou art a man and not
themselves." And at the conclusion of the book, the a God in the hand that slayeth thee.”
prophet says, (3:19), "Behold at that time I will undo all
that afflict thee; and I will save her that halteth and gather Note: chapter and verse numbers in brackets [] are the
her that was driven out, and I will set them as praise and numbers used in the English bible.
fame in every land where they have been put to shame."
Zechariah 1:15, "I am very sore displeased with the nations
that are at ease; for I was but little displeased, and they
helped forward the affliction. Ibid 2:12, 13 [2:8-9], "For
thus saith the Lord of hosts, after the glory hath he sent me
Chapter 48: A challenge to the doctrine that tittle of the law to fail." Nevertheless, the Christians persist
in believing that the Mosaic dispensation is no longer in
Jesus’ blood could save Christians from force, but has been superseded by that of Jesus.
hell
In the third place, we observe, from the words of Jesus,
We would submit to discussion the question whether the that he thought everlasting bliss depended on the
Christians have any foundation for the belief that Jesus obedience to the holy laws of Moses, for when asked by
wrought his beneficial works for the salvation of the souls the rich man, what he was to do in order to earn beatitude
of his believers, and through his sufferings and his blood, in life everlasting, Jesus answered (Matthew 19:17-19, "If
he saved the followers of his creed from everlasting thou wilt enter into life, keep the commandments. The rich
perdition in hell? If that were the case, the Christians man said unto him, which commandment? Jesus answered,
would be dispensed from doing good actions, and be Thou shalt do no murder; thou shalt not commit adultery;
irresponsible for evil deeds. A passage occurring in St. thou shalt not steal; thou shalt not bear false witness;
Paul’s First Epistle to the Corinthians (chapter 6:9) will honour thy father and thy mother; and thou shalt love thy
moreover show that the fall of Jesus was only of advantage neighbour as thyself." The Christian of our day adds, that
to the upright, but not to sinners. "Know ye not that the the sole condition on which life eternal depends, is the
unrighteous shall not inherit the kingdom of God." Of this belief in Jesus as the Savior of the soul. Jesus moreover
we find a detailed explanation in the subsequent verses. taught the young man [Matthew 19:21], "If thou be perfect,
Now, if sinners devoid of merit cannot be saved, why go and sell that thou hast, and give to the poor." This
should the righteous who have merits require any precept we have never yet seen performed by any Christian.
intercession in order to obtain the Divine favor? It would
appear then that the death of Jesus serves neither for the In the fourth place, we do not anywhere find the Christian
salvation of the sinner, nor for the salvation of the who submits to the humiliation enjoined by Jesus on his
righteous. disciples, when he said (Luke 6:29) "And unto him that
smiteth thee on the one cheek, offer also the other; and him
Should the Christians argue that the death of Jesus was that taketh away thy cloak, forbid not to take thy coat
intended only to rescue from hell the souls of those who also," etc.
were involved in the sin of Adam, then we would refer
back to the pages wherein we have fully proved that the In the fifth place, we have to point out that, while the
prophets and the pious could not reasonably, and according Christians believe that Mary, after having given birth to
to Scriptural evidence, incur damnation on account of the Jesus, still remained a virgin, Jesus himself was not of that
fall of Adam. opinion; for, according to John 2:4, he said, "Woman, what
have I to do with thee?"
Chapter 49: Myriad inconsistencies In the sixth place, we find the Christians at variance, not
between Christian doctrines and the only differing from the Mosaic, or rather Noachic
prohibition of eating blood, but even from the injunction
teachings of Jesus we read in Acts 15:20, "But that we write unto them, that
they abstain from pollutions of idols, and from fornication,
An extraordinary degree of inconsistency presents itself in and from things strangled, and from blood." See also ibid
numerous points, when we compare the doctrine of the 15:29 and 21:25.
Christians with the teachings of Jesus and his Apostles.
In the first place, we find that Jesus does not, in any part of
Chapter 50: Doctrinal additions to the NT,
the New Testament, call himself "God," but continually in spite of their scripture condemning such
calls himself "Man," or "the Son of Man." The title of
Divinity attributed to Jesus is consequently conferred upon We would ask the Christians who take the New Testament
him without the sanction of that book, the authority of as a substitute for the Mosaic law, how they could venture
which can alone be of value to the Christians. to add, or diminish from the doctrines set forth in that law,
seeing that the most severe denunciations are pronounced
In the second place, we notice that Jesus expresses himself, against him, who would dare either to add to, or omit the
in various places, that he did not come to abolish the law doctrines contained therein.
of Moses, but to uphold it. Thus we read in Matthew 5:17,
18, "Think not that I am come to destroy the law or the As points of addition, we must consider – First, The
prophets: I am not come to destroy, but to fulfill: for verily dogma of the Trinity. The New Testament itself furnishes
I say unto you, till heaven and earth pass, one jot, or one us only with proofs against the existence of a Trinity, as
tittle, shall in no wise pass from the law, till all be we have already shown in the tenth chapter of this book.
fulfilled." In a similar manner, we find in Luke 16:17,
"And it is easier for heaven and earth to pass, than one
Secondly, We do not learn from the New Testament that Secondly, The Christians do not practice the following
Jesus called himself God, or that he arrogated to himself admonition, contained in Luke 6:35, "Love ye your
the unbounded power of the Almighty. enemies, and do good, and lend, and hope for nothing
again;" and Matthew 5:44, "Love your enemies, bless them
Thirdly, We have to ask those members of Christianity that curse you, do good to them that hate you, and pray for
who worship images, how they could introduce a worship them who despitefully use you and persecute you."
which runs counter to the stringent prohibitions of Jesus
regarding this matter? For he prohibited his disciples from Thirdly, The Christians have, without authority, abolished
tasting the very flesh of animals sacrificed in honor of the law, repeated in the New Testament, that they should
images. The defense attempted by those who bow to abstain from eating blood and the flesh of the strangled, as
images is perfectly untenable. They allege that the images we have shown in the preceding chapter, by citing Acts
merely recall to mind the memory of holy men and women, 15:29, and 21:25.
and that they do not pay adoration to their inanimate
representations. They, however, cannot deny that the form If Christians thus evade well-defined doctrines of the New
is polytheistic, and that, in their estimation, their bowing Testament, they cannot cast any reproach on the Jew, who,
and prostration, and praying before those figures of saints, from conscientious motives, refuses adherence to the new
imparts a Divine character to those images. doctrines of the Christian religion.
Fourthly, The Christians, in visiting upon the Jews the Thus we have fairly established our objection to
death of Jesus, are acting against his expressed opinion; for, Christianity in the various arguments adduced in the
according to Luke 23:34, Jesus said, "Father, forgive them, preceding chapters, wherein we have refuted the attacks
for they know not what they do." made by Christians upon the Jewish faith.
The wide scope to cruelty which has been given by the Let not the reader blame us for having occasionally made
assumption of the right of avenging the death of Jesus on repetitions. Our desire has by no means been to swell the
the Jews, has been sadly demonstrated in the conduct of volume, but merely to render our arguments more clear
the worst of men, who have heaped upon the inoffensive and effective.
false accusations and acts of violence. As to the Christians’
omission of acts enjoined by Jesus, we will point out— END OF THE FIRST PART
First, The non-adoption by Christians of the precept to sell

their property and distribute among the poor the money
thus realized: Matthew 19:21, and Luke 18:22. No
Christian, according to our knowledge, ever acquiesces in
this mode of doing charity.
Part II – Review and Refutation of the Christian Testament’s Inconsistencies
INTRODUCTION Jesus was by no means the Messiah. A few of these

arguments may be here introduced,
BEING A REFUTATION OF STATEMENTS
He was not the Messiah is evident:--
CONTAINED IN THE NEW TESTAMENT. THE
VERSION OF THE NEW TESTAMENT USED BY THE
1st, from his pedigree;
AUTHOR WAS THAT MADE BY SIMON BUDNI,
PUBLISHED IN 1572, WHOSE VERSION IS
2ndly, from his acts;
CONSIDERED THE MOST AUTHENTIC.
3rdly, from the period in which he lived; and
It is notorious that, in no part of the New Testament do we
find that Jesus intended to pass as the author of a New Law,
4thly, from the fact that, during his existence, the
but, on the contrary, that he admitted the perpetual
promises were not fulfilled which are to be realized on
duration of the Mosaic Law, as we have shown in the 19th,
the advent of the expected Messiah, whereas the
20th, 24th, 29th, and 30th chapters of the FIRST PART of
fulfillment of the conditions alone can warrant a belief
this work. Besides, it is ascertained that the New
in the identity of the Messiah.
Testament was composed many years after Jesus. It has
been averred even by Jerome, in his Latin version of the
1st. As to the pedigree of Jesus, he was not a descendant of
New Testament, that Mark and Luke wrote merely from
David, being merely affiliated to him through Joseph, as is
hearsay. Jerome seems to have thereby indirectly
testified in the Gospel. For in Matthew, chapter 1, it is
acknowledged the Apocryphal character of those
written, that Jesus was born of Mary during her virginity,
compositions, and admitted the true origin of the
and that Joseph knew her not until she had given birth to
incongruities and contradictions which occur in various
Jesus. According to this statement, the pedigree of Joseph
parts of those books. We must also direct the attention of
can be of no avail to Jesus, and at the same time it is quite
the reader to the incorrect manner in which portions of our
evident that the ancestry of Mary was unknown to the
prophets are quoted and explained therein. Very frequently
authors of the Gospel. But even the relationship of Joseph
the words of our Scripture are there actually changed and
to David is wanting in proof, there being a discrepancy
perverted from their true signification. In fact, after a
between Matthew and Luke in their account of his
careful perusal of the Christian Canon of faith, we have
pedigree, which appears clearly, when we compare the
been impressed with the conviction that the authors of the
Gospel of Matthew, chapter 1, with that of Luke, at the end
New Testament have overlooked, either intentionally or
of chapter 3. Here we see conflicting testimonies; and
unintentionally, the real meaning and bearing of our
where that is the case no belief can be attached to either
original Sacred writings.
statement. The prophets, on the contrary, predicted to us
that the expected Messiah should be no other than a
Chapter 1: The genealogies of Jesus descendant of David.
according to Matthew and Luke compared
2ndly. As to the works of Jesus, we find that He says of
himself, Matthew 10:34, "Think not that I am come to
I was once asked by a Christian scholar, "Why do you
make peace on earth; I came not to send peace but the
Jews refuse to believe that Jesus Christ was the Messiah,
sword, and to set a man at variance against his father, and
evidence concerning him having been given by the true
the daughter against her mother, and the daughter-in-law
prophets, in whose words you also believe?"
against her mother-in-law." On the other hand, we find
Holy Writ attributing to the true and expected Messiah
And this is the answer which I gave him: How is it
actions contrary to those of Jesus. We see here that Jesus
possible for us to believe that he was the Messiah, as we
says of himself, he is not come to make peace on earth,
do not see any actual proof of his Messiahship throughout
whereas Scripture says of the true and expected Messiah,
the prophetic writings. As for the passages which the
in Zechariah 9:10, ''And he shall speak peace unto the
authors of the Gospel adduce from the words of the
heathen," etc. Jesus says he came in order "to send the
prophets, to demonstrate that Jesus the Nazarene was the
sword on earth," but Scripture says, Isaiah 2:4, "And they
Messiah, they advance nothing relating to him, as will be
shall beat their swords into ploughshares, and their spears
shown in the second part of this work, in which we shall,
into pruninghooks; nation shall not lift up sword against
in regular succession, point out the fallacies set forth in the
nation, neither shall they learn war any more." Jesus says
Gospel. On the other hand, we shall see many
he came "to put father and son at variance," etc, but
incontrovertible proofs in support of our conviction that
Malachi says (at the end of his book) that "before the
coming of the true Messiah the prophet Elijah shall appear,
and turn the heart of the fathers to their children, and the
heart of the children to their fathers." Jesus says, (b.) At the time of the king Messiah, there is to be in the
concerning himself, Matthew 20:28, that he is not come to world but one creed and one religion, and that is the
be served by the son of man, but to serve others. religion of Israel, as is proved by Isaiah (52:1), "Awake,
Concerning the true Messiah, however, Scripture says, awake, put on thy strength, O Zion; put on thy beautiful
Psalm 72:11, "Yea, all kings shall prostrate themselves garments, O Jerusalem, the holy city: for henceforth there
before him; all nations shall serve him." And Zechariah shall no more come into thee the uncircumcised and the
9:10, "His dominion shall be from sea even to sea, and unclean." And further (chapter 66:17), "Who sanctify
from the river even to the end of the earth." Thus states themselves and purify themselves [we prefer the literal
also Daniel, 7:27, "And all rulers shall serve him and obey translation of this obscure passage to the unwarranted and
him." still more obscure translation of the Authorised Version] in
the gardens, behind one in the midst of them who eat the
3rdly. As to the period of his existence, it is evident that he flesh of the swine, and the abomination, and the mouse,
did not come at the time foretold by the prophets; for they shall be consumed together saith the Lord." "And (verse
predicted the advent of the Messiah to happen at the latter 23) it shall come to pass, that from one new moon to
days, see Isaiah 2:2, "And it shall come to pass in the latter another, and from one sabbath to another, shall all flesh
days, that the mountain of the Lord's house shall be come and worship before me, saith the Lord." Moreover, it
established on the top of the mountains," etc. Further we is written in Zechariah (14:16), "And it shall come to pass,
read there, verse 4, concerning the king Messiah, "And he that every one that is left of all the nations which came
shall judge among the nations and arbitrate among many against Jerusalem shall even go up from year to year to
people, and they shall beat their swords into ploughshares, worship the King, the Lord of hosts, and to keep the feast
and their spears into pruninghooks," etc. Thus is also of tabernacles." In the same book (chapter 8:23) we read,
recorded in Scripture concerning the wars of Gog and "Thus saith the Lord of hosts, In those days it shall come
Magog, which are to take place in the time of the king to pass, that ten men of nations of diverse languages shall
Messiah. Vide Ezekiel 38:8, "After many days thou shalt take hold, even shall take hold of the skirt of a Jew
be visited; in the latter years thou shalt come into the land [Authorised Version renders it "of him that is a Jew"],
that is brought back from the sword," as will be explained saying, We will go with you; for we have heard that God is
in the proper place. The same is evident from Hosea, 3:5, with you." There are many other passages in that book to
"Afterward shall the children of Israel return, and seek the the same effect.
Lord their God, and David their king, and shall revere the
Lord and His goodness in the latter days." So we read also (c.) At the time of the Messiah, the idolatrous images and
in Daniel 2:28, "And (God) maketh known to the king their memorial, as also the false prophets and the spirit of
Nebuchadnezzar what shall be in the latter days." Which profanity are to vanish from the earth, as may be seen in
passage refers to the subsequent prophecy, ibid verse 44, Zechariah 13:2, "And it shall come to pass in that day,
"And in the days of these kings shall the God of heaven set saith the Lord of hosts, that I will cut off the names of the
up a kingdom which shall never be destroyed; and the idols from the earth, and they shall no more be
sovereignty shall not be left to other people," etc. Hence remembered, also I will cause the prophets and the unclean
we see clearly that the prophets predicted that the coming spirit [literally 'the spirit of uncleanliness'] to pass away
of the true Messiah would happen at the " latter days," and from the earth." So also it is written in Isaiah 2:18, "And
not before. the idols he shall utterly abolish." So it is also said in
Zephaniah 2:11, "The Lord will be terrible unto them, for
4thly. We have to consider the promises contained in the he will cause all the gods of the earth to waste away, and
words of the prophets, which were not fulfilled in the time men shall worship Him, every one from his place, even all
of Jesus, but are to be realized in future at the time of the the isles of the heathen."
true Messiah, who is still expected. They may be classed
under the following heads:- (d.) At the time of the Messiah, there will be no sins and
iniquities in the world, particularly not among the
(a.) At the time of the king Messiah there is to be only one Israelitish nation. Thus we find in the law (Deuteronomy
kingdom and one king, namely, the true king Messiah. But 30:6), "And the Lord thy God will circumcise thine heart
the other empires and their rulers shall cease at that period, and the heart of thy seed to love the Lord thy God with all
as we read in Daniel 2:44, "And in the days of these kings thine heart and with all thy soul, that thou mayest live."
shall the God of heaven set up a kingdom which shall Again, in Zephaniah 3:13, "The remnant of Israel shall not
never be destroyed; and the kingdom shall not be left to do iniquity, nor speak lies, neither shall a deceitful tongue
other people, but it shall break in pieces and consume all be found in their mouth." Again, in Jeremiah 3:17, "At that
these kingdoms, and it shall stand forever." Whereas, we time they shall call Jerusalem the throne of the Lord, and
now actually see that many empires, different in their laws all the nations shall be gathered unto it, to the name of the
and habits, are still in existence; and that in each empire a Lord, to Jerusalem, neither shall they walk any more after
different king is ruling; consequently the Messiah is not the imagination of their evil heart." Again, in Ezekiel
yet come. 36:25, "And I will sprinkle clean water upon you: from all
your impurity, and from all your idols, will I cleanse you. cease out of the land, and they shall dwell safely in the
And I will give unto you a new heart, and a new spirit will wilderness, and sleep in the woods." (Verse 28) "And they
I put within you, and I will take away the stony heart out shall no more be a prey to the heathen, neither shall the
of your flesh, and I will give you a heart of flesh. And I beast of the land devour them," etc. (See also Hosea 2:20,
will put my spirit within you, and cause you to walk in my or in the English version, 18) "And in that day will I make
statutes, and ye shall keep my judgments and do them." a covenant for them with the beasts of the field, and with
Moreover, see Ezekiel 37:23, "Neither shall they defile the fowls of heaven, and with the creeping things of the
themselves any more with the idols nor with their ground," etc.
abominations, nor with their transgressions, and I will save
them out of all their dwelling-places wherein they have (g.) At the time of the Messiah there will be no troubles,
sinned, and I will cleanse them, and they shall be my cares, and anxieties, among the restored Israelites, who
people, and I will be their God, and David my servant shall will then be blessed with a prolonged and more happy life,
be king over them, and they shall have one shepherd, and as is foretold in the following passages of Isaiah (65:16).
they shall walk in my judgments and observe my statutes "He who blesseth himself in the earth shall bless himself in
and do them." the God of truth, and he that sweareth in the earth shall
swear by the God of truth, because the former troubles are
(e.) At the time of the king Messiah and after the war with forgotten, and because they are hid from mine eyes. (Verse
Gog and Magog there will be peace and tranquility 19) "And I will rejoice in Jerusalem, and joy in my people,
throughout the world, and men will no longer require any and the voice of weeping shall no more be heard in her,
weapons of war. So it is written in Isaiah 2:4, "And they nor the voice of crying." (Verse 20) "There shall be no
shall beat their swords into ploughshares, and their spears more thence an infant of days, nor an old man that hath not
into pruning-hooks; nation shall not lift up sword against filled his days, for the child shall die a hundred years old,
nation, neither shall they learn war any more." See also but the sinner being a hundred years old shall be
Ezekiel 39:9, "And they that dwell in the cities of Israel accursed." (Verse 21) "And they shall build houses and
shall go forth and shall set on fire and burn the weapons, inhabit them, and they shall plant vineyards and eat the
both the shields and the bucklers, the bows and the arrows, fruit of them." (Verse 22) "They shall not build and
and the handstaves and the spears, and they shall burn another inhabit, they shall not plant and another eat, for as
them with fire seven years (ibid verse 10) so that they shall the days of a tree shall be the days of my people, and mine
take no wood out of the field, neither cut down any out of elect shall long enjoy the work of their hands."
the forests, for with the weapons shall they kindle the fire."
With these words agrees the prophecy of Hosea 2:20, (h.) At the time of the Messiah the Shechinah (effulgency
according to the division of chapters in the Hebrew Bibles, of divine presence) shall return to Israel as in former days,
(in the English version it is chapter 2 verse 18) "And I will and the people of Israel increase in prophecy, wisdom, and
break the bow and the sword and the battle out of the earth, knowledge, as may be seen by the following quotations
and I will make them to lie down safely." So says also from the prophets. (Ezekiel 37:26) "Moreover I will make
Zechariah 9:10, "And the battlebow shall be cut off, and he a covenant of peace with them; it shall be an everlasting
shall speak peace unto the heathen," etc. covenant with them: and I will establish and multiply them,
and set my sanctuary in the midst of them for evermore."
(f.) At the time of the king Messiah there will be peace in (Verse 27) "My residence also shall be among them. Yea, I
the Holy Land between the ferocious and domestic animals, will be their God, and they shall be my people." (Verse 28)
so that they will not injure each other, and much less injure "And the heathen shall know that I the Lord do sanctify
a human being, as is evident from the following prophecies Israel when my sanctuary shall be in the midst of them for
of Isaiah 11:6, "The wolf also shall dwell with the lamb, evermore." (Ibid 39:29) "Neither will I hide my face any
and the leopard shall lie down with the kid, and the calf more from them, for I have poured out my Spirit upon the
and the young lion, and the fatling together, and a little house of Israel, saith the Lord God." (Ibid 43:7) "And he
child shall lead them." (Verse 7) "And the cow and the said unto me, Son of man, the place of my throne, and the
bear shall feed together; their young ones shall lie down place of the soles of my feet where I will dwell in the
together, and the lion shall eat straw like the ox." (Verse 8) midst of the children of Israel for ever," etc. (Ibid 48:35)
"And the sucking child shall play on the hole of the asp, "And the name of the city from that day shall be, ‘The
and the weaned child shall put his hand on the cockatrice’s Lord is there’" (Joel 2:27) "And ye shall know that I am in
den." (Verse 9) "They shall not hurt nor destroy in all my the midst of Israel, and that I am the Lord your God, and
holy mountain, for the earth shall be full of the knowledge there is none else; and my people shall never be ashamed."
of the Lord," etc. and (ibid 65:25) "And the wolf and the (Ibid 3:1), in the English Version 2:28) "And it shall come
lamb shall feed together, and the lion shall eat straw like to pass afterwards, that I will pour out my spirit upon all
the bullock, and dust shall be the serpent’s meat. They flesh, and your sons and your daughters shall prophesy,
shall not hurt nor destroy in all my holy mountain, saith your old men shall dream dreams, your young men shall
the Lord." (See also Ezekiel 34:25) "And I will make with see visions." (Ibid 3:17) "So ye shall know that I am the
them a covenant of peace, and will cause the evil beasts to Lord your God dwelling in Zion my holy mountain: then
shall Jerusalem be holy, and there shall no strangers pass place, that after she had brought forth "Her first-born son"
through it any more." (Ibid 3:21) "For I will avenge their Joseph did "know her;" and secondly, the appellation of
blood that I had not avenged, for the Lord dwelleth in Jesus the "first-born son," proves that the same mother
Zion." (Zechariah 2:14; in the English Version, 2:10) "Sing bore more children than one, otherwise the term first-born
and rejoice, O daughter of Zion, for, lo! I come and dwell could not be applicable. This harmonizes well with
in the midst of thee, saith the Lord." (Isaiah 11:9) "For the Matthew 13:55, where Jesus, "the carpenter’s son," is
earth shall be full of the knowledge of the Lord as the mentioned together with his brothers "James, and Joses,
waters cover the sea." (Jeremiah 31:34) "And they shall and Simon, and Judas." This passage is an incontrovertible
teach no more every man his neighbour, and every man his contradiction of the opinion of those who consider Mary to
brother, saying, Know the Lord: for they shall know me, have been a virgin before and after she had given birth to
from the lowest of them to the highest, saith the Lord: for I Jesus.
will forgive their iniquity, and remember their sin no
more." The English version of Matthew 1:23, has, "And they shall
call his name Emmanuel;" but in the Hebrew original
The above indications pointed out by the prophets as [Isaiah 7:14], we have ‫" וקראת‬and she shall call."
indispensable attributes of the true Messiah, have not been
fulfilled in Jesus the Nazarene. Nor have we hitherto seen It is also a striking fact that the name Emmanuel was not
realized the prophetic assurances already named, or others given to Jesus by the virgin. Nor do we find that the
that we have omitted, to avoid prolixity. And we therefore Emmanuel mentioned in Isaiah was ever to be considered
arrive at the just conclusion, that the true and expected the Messiah.
Messiah has not yet come. In him alone all the predicted
attributes undoubtedly will be manifested, and through him
alone and in no other way, the scriptural promises will be Chapter 4: Matthew’s misapplication of
accomplished. Hosea 11:1
Chapter 2: The virgin birth Matthew 2:14 and 15, "When he [Joseph] arose, he took
the young child and his mother by night and departed into
Matthew 1:22 and 23, sets forth that Jesus was born of a Egypt. And was there until the death of Herod, that it
virgin, in order that it might be fulfilled which was spoken might be fulfilled which was spoken by the prophet, saying,
by the prophet, "Behold, a virgin shall be with child and "Out of Egypt have I called my son."
shall bring forth a son, and they shall call his name
Emmanuel." The misapplication of the evidence taken from Hosea 11:1,
is perfectly obvious. He speaks of the chosen people
The reader will remember from the First Part of this work delivered from bondage. He says, "When Israel was young
that we have had frequent occasion to speak of the method I did love it, and out of Egypt I called my son." This
employed in the New Testament and other Christian works, allusion to the pristine state of Israel fully agrees with the
of citing from our Scriptures certain passages, which, on message Moses gave to Pharaoh. Exodus 4:22 and 23,
careful examination, have no reference whatever to the "Thus saith the Lord, Israel is my first-born son, and I have
immediate subject. Thus they quote also the passage from said unto thee, send away my son that he may serve me."
Isaiah 7:14, "behold ‫( "הָ עַ לְ מָה‬meaning the young woman
and not virgin) "Is with child, and about to bring forth a Chapter 5: Matthew’s errant use of
son." The prophecy was given to Ahaz, King of Judah, in Jeremiah’s prophecy (31:15) of Rachel
order to allay his apprehensions regarding the two kings
who were to come to carry on war against Jerusalem. What weeping
connection could there subsist between a sign necessary to
convince the King of Jerusalem, and the event of the birth Matthew 2:16-18, "And Herod sent forth and slew all the
of Jesus which happened so many centuries after? How children that were born in Bethlehem, and in all the coasts
could Ahaz receive consolation from prophecy, the thereof, from two years old and under. Then was fulfilled
fulfillment of which he was not to live to see? that which was spoken by Jeremiah the prophet, saying,
"Rachel [was] weeping for her children, and would not be
comforted because they are not."
Chapter 3: Mary not a virgin after the birth
of Jesus, Jesus not called Emmanuel The construction of these words of the prophet is
incompatible with what follows. For we read in the same
Matthew 1 concludes with these words concerning Joseph, chapter (31) of Jeremiah, verse 17, "And the children shall
the husband of Mary; "And [he] knew her not until she had return to their boundaries." This cannot mean slain, but
brought forth her first-born son, and he called his name only captive, children. The ten tribes are here alluded to as
Jesus." The wording of this passage shows, in the first the captives who are mentioned under the collected name
Ephraim, because their first king Jeroboam was of the tribe Chapter 8: Jesus dwelt in Capernaum, said
of Ephraim, the descendant of Rachel. Had Jeremiah’s
prophecy had any connection with the extermination of the to be foretold by Isaiah 9
infants of Bethlehem Judah, it would not have been for
Rachel to weep, but for Leah, the ancestress of the children Matthew 4:13-15, "And leaving Nazareth, he [Jesus] came
of Judah. See chapter 27 of Matthew. and dwelt in Capernaum, which is upon the sea coast, in
the borders of Zebulon and Naphthali. That it might be
fulfilled which was spoken by Esaias the prophet, saying,
Chapter 6: Matthew’s invention of the The land of Zebulon and the land of Naphthali, by the way
prophecy of Messiah being from Nazareth of the sea beyond Jordan, Galilee of the Gentiles."
Matthew 2:23, "And he came and dwelt in a city called Let the reader refer to Isaiah 8:23 (verse 9:1 in the English
Nazareth, that it might be fulfilled which was spoken by version), and see whether the detached passage, as given in
the prophets, He shall be called a Nazarene." the New Testament, proves anything relating to Jesus.
There we read that the anguish is not abating which is
This quotation has been falsely made, and is not to be poured down upon "her" [Israel]. "The first time it came
found in any part of our prophetic writings; which subject lightly upon the land of Zebulon, and the land of
has been more fully treated of in the former part of this Naphthali; and the latter time, it fell heavily upon her by
work. See chapter 23 of FIRST PART. the way of the sea, on the side of Jordan, and the boundary
of the Gentiles." The prophet had spoken of the
preponderance of the empire of Ashur over that of Israel,
Chapter 7: The temptation of Jesus and he stated that Tiglath Pilessar, King of Assyria, had at
first extended his conquest over the lands of Zebulon and
Matthew 4:1-11, "Then was Jesus led up of the Spirit into Naphthali; and therefore the calamity was deemed to be
the wilderness to be tempted of the Devil. And when he confined to a narrow compass in the sight of Israel. But
had fasted forty days and forty nights, he was afterwards afterwards the misery became oppressive, when
an hungered. And when the tempter came to him he said, If Sennacherib marched against Judah, and took all its
thou be the Son of God, command that these stones be fortified cities; so that Jerusalem was the only country that
made bread. But he answered and said, It is written, Man escaped. The whole country of Palestine being thus
shall not live by bread alone, but by every word that ravaged, the prophet pointed out the utmost limits of the
proceedeth out of the mouth of God. Then the Devil taketh country as the marks of the extent of the devastation;
him into the Holy City, and setteth him on a pinnacle of hence the allusion to Jordan and the sea, which were the
the Temple, and saith to him, If thou be a Son of God, cast boundaries of the nation. The borders of the neighboring
thyself down: for it is written, He shall give His angels Philistines were therefore called "the boundaries of the
charge concerning Thee; and in their hands they shall bear Philistines." When Sennacherib came up to attack
thee up, lest at any time thou dash thy foot against a stone. Jerusalem, the angel of the Lord destroyed 185,000
Jesus saith unto him, It is written again, Thou shalt not warriors. Then it was that, according to Isaiah 9:1, "The
tempt the Lord thy God. Again, the Devil taketh him up people who had walked in the darkness of trouble saw"—
into an exceeding high mountain, and sheweth him all the namely, the light of deliverance, after the total fall of
kingdoms of the world, and the glory of them, and saith Sennacherib. That salvation is termed "light," is shown by
unto him, All these things will I give thee, if thou wilt fall the expression of Esther 8:16, "Unto the Jews was light."
down and worship me. Then saith Jesus unto him, Get thee Isaiah continues, chapter 9:2, "Thou hast made great the
hence, Satan; for it is written, Thou shalt worship the Lord nation (namely, in their position among other nations);
thy God, and him only shalt thou serve." Thou hast increased their joy before Thee, according to the
joy in harvest;" thus expressing their gratitude and devout
The same subject occurs in Luke 4:1-13. The reader must sentiments at the miraculous escape from the
certainly perceive by this narrative that the Jesus tempted overwhelming number of the enemy, and their exultation
by Satan, is not intended to pass for a God incarnate. For during the distribution of the spoil found in the Assyrain
can any man, in his sound senses, suppose that Satan camp. [Isaiah 9:3] "For Thou hast broken the yoke of his
would have presumed to tempt one whom he knew to be a burden;" that is, Thou hast frustrated the designs of the
God; or can it be imagined that he would have dared, as a cruelty of the Assyrian King; "And the staff of his shoulder,
creature, to lead him away by force against his will? and the rod of his oppression, as in the day of Midian."
Reason recoils from such a belief. [When Gideon, with a handful of men, routed in the night
the army of the invading Midianites; so that also then a
supernatural help saved Israel from utter ruin.] For the
attack of the assailants was as the shock of an
earthquake—that is to say, this warfare differed from all
others in which garments were rolled in blood; whereas in
this war there was no bloodshed by human weapons, but murder, shedding of blood, and some other crimes which
the weapons of destruction were [Isaiah 9:4] "burning and reason enforces, and which other nations, who were
of full fire." The prophet then continues to say [Isaiah 9:5], without revelation, had acknowledged before the coming
"For unto us a child has been born, unto us a son has been of Jesus. On this subject we have enlarged in Chapter 19 of
given, and the government has [fallen] on his shoulders." the First Part of this work.
By this prediction was meant Hezekiah, King of Judah, in
whose days the signal deliverance happened. This
prophecy was given to Ahaz after the birth of Hezekiah,
Chapter 11: Matthew’s imaginary
and in consideration of the future piety of this child, this commandment of Moses to “hate thy
Divine consolation was given. The son who was given us, neighbor” refuted
and who was proved to have been Hezekiah, was nine
years old when Ahaz ascended the throne.
Matthew 5:43, "Ye have heard that it hath been said,
"Thou shalt love thy neighbour, and hate thy enemy."
Chapter 9: Fishers of men is bad metaphor
This passage, which is pretended by Matthew to be taken
(but is appropriate for Christianity) from some part of our Scriptures, originated partly in his
own imagination. Scripture no where bids us to hate our
Matthew 4:18-19, "And Jesus, walking by the shores of enemy, but teaches us a totally different doctrine; for we
Galilee, saw two brethren, Simon, called Peter, and find in Exodus 23:4-5, "If thou meet thine enemy’s ox or
Andrew his brother, casting a net into the sea, for they his ass going astray, thou shalt surely bring it back to him
were fishermen, and he said unto them, Follow me, and I again. If thou seest the ass of him that hateth thee, lying
will make you fishers of men." under his burden, and wouldst forbear to help him, thou
shalt surely help with him." See also Leviticus 19:17-18,
The same is related in Luke 5:10, "And Jesus said unto "Thou shalt not hate thy brother in thine heart: thou shalt
Simon, Fear not, from henceforth thou shalt catch men." rebuke thy neighbour and not suffer sin upon him. Thou
shalt not avenge nor bear any grudge against the children
This metaphorical language employed by Jesus, appears of thy people, but thou shalt love thy neighbour as thyself.
most inapt and undignified. The net catches the unwary by I am the Lord." Again, in the Book of Proverbs 24:17,
stealth, and those who are caught are destined to death by "When thine enemy falleth do not rejoice, and when he
those who spread the net. stumbleth let not thine heart rejoice." And ibid. 25:21, "If
thine enemy be hungry, give him bread to eat, and if he be
thirsty, give him water to drink."
Chapter 10: Doctrine that the law of Moses
was superceded by Jesus contradicts Jesus Chapter 12: Doctrine of the divinity of
Jesus examined
Matthew 5:17-19, "Think not that I am come to destroy the
law, or the prophets. I am not come to destroy but to fulfill.
Matthew 8:19-20, "And a certain scribe came and said
For verily I say unto you, till heaven and earth pass away,
unto him, Master, I will follow thee whithersoever thou
one jot or one tittle shall in no wise pass from the law till goest. And Jesus said unto him, The foxes have holes, and
all be fulfilled. Whosoever, therefore, shall break one of the birds of the air have nests, but the Son of Man hath
these least commandments, and shall teach men so, he nowhere to lay his head." The same saying is recorded in
shall be called the least in the kingdom of heaven: but Luke 9:57.
whosoever shall do and teach them, he shall be called great
in the kingdom of heaven." This passage we deem a strong proof of the consciousness
of Jesus that he was not God. For, if he had really been
So in Luke 16:17, "And it is easier for heaven and earth to filled with such a conceit, why should he have called
pass away than one tittle of the law to fail." himself the Son of Man? And moreover, why should he
have dissuaded others from relying on him? Perhaps he
These words are in direct opposition to the belief and the bore in mind the admonition given in Psalm 146:3, "Do
assertion of the Christians, that the law of Moses has been not rely on princes nor trust in the son of man, for
superseded by the coming of Jesus. Thus, circumcision is salvation belongeth not unto him." Or perhaps the words of
replaced by baptism, and the sanctity of the seventh day is Jeremiah in chapter 17:5, "Cursed is the man who relieth
deferred to the keeping of the first day of the week. With on man." Had he imagined he was God, why should he
the same inexcusable freedom, many other Divine laws have said he had nowhere to lay his head? Would he not
have been rejected by the Christians, only few having been have considered the whole earth to be his own resting-
retained, such as those regarding incest and moral place; for does not the Psalmist remind us in Psalm 24:1,
enactments, respect to parents, love to our neighbor, "That the earth is the Lord’s, and the fullness thereof, the
charity to the poor, avoidance of theft, rapine, adultery, world, and the inhabitants therein?"
Chapter 13: Jesus claimed to bring strife, the Ten Tribes, and the carrying on of the war against Gog
and Magog? We would also notice a discrepancy between
not peace, opposing prophecies of the opinion held out in this chapter of Matthew, that John
Messiah’s peace was the Elias (Elijah) of the Bible, and the following
statement made by the author of the Gospel of John: "And
they asked him, What then? Art thou Elias? And he saith, I
Matthew 10:34-35, "Think not that I am come to send
am not. Art thou the Prophet? And he answered, No." (See
peace on earth: I came not to send peace, but a sword. For
Chapter 39 of the First Part of this work).
I came to set a man at variance against his father, and the
daughter against her mother, and the daughter-in-law
against her mother-in-law." Chapter 16: A proof by Jesus himself
The same matter is treated on in Luke 12:51, and is a against the trinity doctrine
strong indication that Jesus was not filled with that spirit of (Matt. 12:32, Luke 12:10)
peace so indissolubly attached to the office of Messiah.
For, regarding the expected Messiah, Zechariah, in chapter Matthew 12:32, "And whosoever speaketh a word against
9:10, says, "And he will speak peace unto the nations." the Son of Man it shall be forgiven him, but whosoever
Concerning that period it was prophesied by Isaiah in speaketh against the Holy Ghost it shall not be forgiven
chapter 2:4; and in Micah 4:3, "Nation shall not lift up the him, neither in this world, neither in the world to come."
sword against nation." How much less will it then be See also Luke 12:10.
allowable that a man should "be set at variance against his
father?" On the contrary, the Divine promise runs thus (in Both Matthew and Luke acknowledge, by this warning,
conclusion of Malachi), "And he shall restore the heart of that Jesus is the Son of Man; and that he and the Holy
the fathers unto the children, and the heart of the children Ghost are not identical, consequently they were fully
unto their fathers." convinced that there is no doctrine in the Testament
enforcing the belief in a triune deity, and that such a notion
Chapter 14: Using the reasoning that rests merely on imagination.
defends the trinity, it and the apostles are a
Chapter 17: Another challenge to Mary’s
unity
virginity from Matthew 13:55, Mark 6:3
Matthew 10:40, Jesus is made to say to his apostles, "He
that receiveth you receiveth me, and he that receiveth me Matthew 13:55; it is related there that the Jews said of
receiveth him that sent me." Jesus, "Is not this the carpenters son? And is not his
mother called Mary, and his brethren James, and Joses,
By this expression the Christians are reduced to the and Simon, and Judas? And his sisters, are they not all
necessity of believing that Jesus and his apostles are with us?" See also Mark 6:3. How then can the Christians
identical; and as they are taught that three make one, they constantly worship Mary as a virgin, she having given
ought, by parity of reasoning, to deduce the inference from birth to the several brothers and sisters of Jesus?
the present passage, that the trinity, with the twelve
apostles, make altogether one unity. Chapter 18: Jesus teaches against kosher
laws of Moses
Chapter 15: Jesus’ claim that John the
(Matthew 15:1-25, Mark 7:1-24)
Baptist was Elijah refuted
Matthew 15:1 to 25, When the Pharisees blamed his
Matthew 11:13-14, Jesus is made to say, "All the prophets disciples for eating without previously washing their hands,
and the law prophesied until John, and if ye will receive it, Jesus argued that whatever enters the mouth does not
this is Elias which was for to come." See the same passage defile man, but that defiles him which goes out of the
in Luke 16:16. mouth. The same is said in Mark 7 from the beginning to
verse 24.
From this it would seem that it was intended to inculcate a
belief, that the law and the prophecies had only a certain If that were true, why should the Law of Moses prohibit
temporary object in view, which was to find its point of us from eating certain unclean things? See also Leviticus
completion in John, a contemporary of Jesus. On the other 11:43, “And ye shall not defile yourselves with them [viz.
hand, Jesus declared in Matthew 5:17, "Think not that I am the unclean animals] lest ye grow unclean through them.”
come to destroy the law or the prophets; I am not come to This shows, that a certain class of food is considered by
destroy, but to fulfill." (See our opinion on this subject in Divine authority as impure and unlawful. By what right
Chapter 19 of the First Part of this work). We would ask then did Jesus dare to contradict the law, and to absolve his
the question, how did he fulfill the predicted ingathering of Jewish followers from prohibited meats? If unclean food
did not defile the mouth of the eater, why did the Apostles Chapter 20: A 3rd proof against the trinity
forbid the eating of blood and of the flesh of strangled
animals? And did not Adam commit a sin, even according doctrine by Jesus (Matthew 20:23, Mark 10)
to the belief of the Christians, by the act of eating of that of
which he was enjoined not to eat? How much strong drink Matthew 20:23, Jesus, addressing his disciples, namely the
is able to defile the soul of man is early demonstrated in two children of Zebedee, says, "To sit at my right hand and
Scripture, as we learn from the history of Noah and Lot. at my left is not mine to give, but it shall be given to them,
While on the other hand the expression of Jesus that words for whom it is prepared of my Father."
coming out of the mouth of man alone defile him, is
subject to great limitation. For all praises and thanksgiving The reader will find the same idea expressed in Mark 10.
offered up to the Almighty, as well as all wise, moral and Now if the Son is less powerful than the Father, how can it
social converse do not defile the soul. be asserted that the Father and Son are all one?
Chapter 19: A 2nd proof by Jesus against Chapter 21: Jesus, because of his self-
the trinity doctrine declared status as servant, is not divine
(Matthew 19:16, Mark 10:21) (Matt. 20:28)
Matthew 19:16 and subsequent verses, "And behold one Matthew 20:28, Jesus thus communicates to his disciples,
came and said unto him, Good master, what good thing "Even as the Son of Man came not to be ministered unto,
shall I do, that I may have eternal life? And he said unto but to minister," etc. The same is stated in Mark 10:45.
him, Why callest thou me good? There is none good but
one, that is God;" an expression which proves that Jesus is By this passage, Jesus makes the declaration destructive of
not God. Then Jesus continued, "If thou desirest spiritual the dogma of his divinity, that he, being the son of man, is
salvation keep the commandments." An injunction a servant and not a master; or in other words, that he is not
indicating that there is no salvation without the observance the King Messiah of whom it was said of Zechariah, in his
of the law of Moses. He [the querist] saith unto him, book, chapter 9:10, "And his kingdom shall extend from
"Which?" Jesus said, "Thou shalt do no murder. Thou shalt sea to sea, and from the river to the ends of the earth."
not commit adultery. Thou shalt not steal. Thou shalt not Also, in Psalm 72:11, "And all kings shall bow down unto
bear false witness. Honor thy father and thy mother, and him, all nations shall serve him." And in Daniel 7:27, "And
thou shalt love thy neighbour as thyself." Further he said, all rulers shall serve and obey him."
"If thou wilt be perfect, go and sell that which thou hast
and give to the poor." The same is to be found in Mark
10:21. Chapter 22: Error regarding death of
Zacharius prove non-divine inspiration
In Luke 18:22, Jesus thereby advises, "Sell all that thou
hast and distribute unto the poor," etc. Jesus, in saying (Matt. 23:35)
there is none good but one, that is God, taught his
followers a monotheistic principle. He taught them at the Matthew 23:35, "That upon you may come all the
same time that salvation depends on the observance of the righteous blood shed upon the earth from the blood of the
Divine commandments. All these injunctions, given by righteous Abel unto the blood of Zacharias, son of
Jesus, are renounced by Christians; and thus, having Barachias, whom ye slew between the temple and the
thrown off those inconvenient and onerous observances altar."
taught in the New Testament, they might well allege that
the severe precepts of the Mosaic Law were abrogated, and This reproach rests on an error regarding the names, for it
must give place before a Lawgiver whose laws they think was Zechariah, the son of Jehoiada the priest, whom they
proper to disregard. We would ask, which precept is the slew (See 2 Chronicles 24:20). It is impossible to admit the
most severe, that of Jesus, which demands that a man attempted reconciliation according to which Zechariah, the
should divest himself of his property for the benefit of the son of Jehoiada the priest, and Zechariah, the son of
poor, or the Mosaic Law, which ordains that a tithe only Berachiah, are identical. For the priest of that name was
should be devoted to holy purposes, leaving the remainder slain in the days of Joash, King of Judah, about two
at the free disposal of the owner of the property? hundred and fifty-four years prior to the destruction of the
temple; while the prophet Zechariah did not prophesy until
the second year of Darius, the son of Artachsasta, during
the Babylonian captivity. Such errors in the mouth of Jesus
are decidedly unfavorable to the divine inspiration
attributed to him, as well as to the authors of the New
Testament.
Chapter 23: Disagreement in stories of whom they of the children of Israel did value, and gave
them for the potter’s field, as the Lord appointed me.'"
Jesus’ anointment of oil prove non-divine
inspiration Here again, we meet with the usual misapplication of
Scriptural passages. The quotation, taken from Zechariah
11:12-13 runs as follows: "So they weighed for my price
Matthew 26:6-7, "Now when Jesus was in Bethany, in the
thirty pieces of silver. And the Lord said unto me, Cast it
house of Simon the leper, there came unto him a woman
unto the potter," etc. The unbiased reader need merely
having an alabaster box of very precious ointment, and
refer to the context from which this passage is extracted, in
poured it on his head." In Mark 14:3, the narrative is given
order to obtain the conviction that the prophet wished to
in the following words, "And being in Bethany, in the
convey a far different idea than Matthew found in it.
house of Simon the leper, there came a woman having an
Zechariah, in the chapter before us, represents the fate of
alabaster box of ointment of spikenard, very precious, and
the children of Judah during the captivity, who had
she brake the box and poured it on his head." In Luke
become the prey of their enemy for having transgressed the
7:37-38, however, the version is far different; "And behold
commandments of the Almighty, and hence he designates
a woman brought an alabaster box of ointment, and stood
the Jews of the second temple as the flock of the slaughter.
at his feet behind him, and anointed them with ointment."
Then Jesus said to Simon, the master of the house (verse
The prophet Zechariah’s account (in chapter 11:7) of his
46), "My head with oil thou didst not anoint, but this
taking two staves, the name of the one being "Beauty," and
woman hath anointed my feet with ointment." In John 12:3
the name of the other "Bands," must not be viewed in its
the story is narrated thus: "Then took Mary a pound of
literal, but in its metaphorical sense. The staves signify the
ointment of spikenard, very costly, and anointed the feet of
leaders of Israel, for the shepherd conducts his flock by
Jesus."
means of the staff or crook in his hand. Now the prophet
hereby intimates that Israel would be treated according to
These extracts, from the several books of the New
the merit of their doings. The Staff "Beauty" (i.e. lenient
Testament, are curious specimens of the want of agreement
treatment) was used in the early days of the second temple,
between the several authors, who of necessity would have
when such leaders as Nehemiah and Zerubbabel stood at
been in perfect unanimity, had they been under the
the helm of Government; while the misgovernment of the
influence of Divine inspiration.
succeeding rulers, which crippled and ultimately destroyed
the energies and well-being of Israel, was designated
Chapter 24: Jesus and God aren’t one, "Bands" (i.e., harsh treatment). The simultaneous death of
three righteous leaders, alluded to by the prophet, may
especially in will, shown by passion story have been in reference to Haggai, Zechariah, and Malachi,
prayer after whose decease severe calamities came upon the
Jewish nation.
Matthew 26:39, "And he (Jesus) went a little further and
fell on his face, and prayed, saying, O, my Father, if it be The shepherd in the prophecy claims his wages—that is to
possible, let this cup pass from me; nevertheless, not as I say, he demands that the pious observance of the Divine
will, but as thou wilt." See likewise Mark 14:35, and Luke statutes should be offered as a compensation for the special
22:41. favors of the Almighty. The thirty pieces of silver are a
figurative representation of the righteous men of the time,
This passage refutes the Christian belief, that Jesus offered who were cast to their potter (i.e. literally thrown upon the
himself spontaneously as the sacrifice for the salvation of mercy of their Former or creator). The Staff (termed
mankind. If that had been the case, why should he have Bands) was broken’ for we learn from our history that the
hesitated and prayed for the removal of the bitter cup of his misrule prevailing in Jerusalem was productive of Israel’s
portion; and why should he have exclaimed, "My God, my overthrow. Indeed, it seemed as if every successive bad
God, why hast Thou forsaken me!" (see Matthew 27:46). Government had been destined to be the avenger of the
This is another proof that the Father and the Son are not misdeeds of its predecessor. Whether it be correct or not,
identical, and that the design of the one does not accord to refer the details of the prophecy to certain known
with that of the other. historical characters, this much is evident, that the political
government of the Jews, and their destiny, are the
circumstances alluded to by the prophet. No thinking man
Chapter 25: Misapplication of the passage can, however, admit that the prophecy had reference to
re: 30 pieces of silver examined Jesus, in whose fate his Jewish contemporaries were so
little concerned.
(Matt. 27:9-10)
Matthew 27:9-10, "Then was fulfilled that which was

spoken by Jeremy the prophet, saying, 'And they took the
thirty pieces of silver, the price of him that was valued, and
Chapter 26: A 4th proof against the trinity Chapter 29: Mutual discord between
doctrine by Jesus (Matt 27:46, Mark 15:34) Jesus and his family
Matthew 27:46, "And about the ninth hour, Jesus cried Mark 3:31-35, "There came then his brethren and his
with a loud voice, saying, ‘Eli, Eli, lama sabachthani,’— mother, and standing without, sent unto him, calling him;
that is to say, ‘My God, my God, why hast thou forsaken and the multitude sat about him, and they said unto him,
me?’" See the same passage in Mark 15:34. Behold thy mother and thy brethren without seek thee.
And he answered them, saying, Who is my mother, or my
By this exclamation, Jesus clearly announced that he was brethren? And he looked round about on them which sat
not a God, but was like other mortals, who invoke God in about him, and said, Behold my mother and my brethren.
the day of trouble. For whoever shall do the will of God, the same is my
brother, and my sister, and mother." The same subject
occurs in Matthew, at the close of chapter 12; and in Luke
Chapter 27: Another proof against the 8:19-21.
divinity of Jesus from Matthew 28:18)
It appears from these statements, that his own mother, and
Matthew 28:18, "And Jesus came and spake unto them (i.e. brothers, and sister, would not believe in him, and be his
his disciples), All power is given unto me in heaven and in disciples, and that he would not go to meet them who were
earth." of his own flesh. The allusion to mutual discord between
them is confirmed by the statement in John 7:5, "For
This passage does not show that he was Divine Being; for, neither did his brethren believe in him."
had he been so, he would not have asserted that the power
was given to him. To God, nothing can be given; for "Unto Chapter 30: Examination of Jesus’ cursing
him belongeth the dominion and the power." He is the
Giver, and not the Receiver. It could not be maintained of the fig tree (Mark 11:11-13, Matthew 21:18)
that Jesus received the dominion from his Father, for in
that case the Bestower and the Acceptor must Mark 9:12-14, "And on the morrow, when they were come
incontestably be considered as two separate and distinct from Bethany, he (Jesus) was hungry; and, seeing a fig-
Beings. This concludes our views concerning the book of tree afar off having leaves, he came, if haply he might find
Matthew. anything thereon; and when he came to it, he found
nothing but leaves, as the season of figs was not yet come.
And Jesus answered, and said unto it, No man eat fruit of
Chapter 28: Misrepresentation of the thee for evermore." See also Matthew 21:19.
passage regarding David eating the
Jesus acted here neither as a Divine person, nor as a man in
shewbread whom the Divine Spirit dwelt. For he surely might have
known that the fig-tree bears its fruit only at the appointed
Mark 2:25-26, "And he [Jesus] said unto them, Have ye season; nor would any discreet person cast a malediction
never read what David did when he had need and was an on a tree merely for being thus disappointed. Moreover, if
hungered, he and they that were with him? How when he Jesus, by his mere word, was able to render a tree barren,
went into the house of God, in the days of Abiathar, the might he not as well, by the power of his word, have made
high priest, and did eat the shewbread which is not lawful the tree bring forth its fruit at the bidding of the moment,
to eat, but for the priests, and gave thereof to him that were in order to appease his hunger? I, having once made use of
with him." This passage is also to be found in Matthew this argument with a Christian, he explained it away by
12:3-4, and in Luke 6:3-4. asserting that the passage has only a spiritual signification,
and that the fig-tree named was but a symbol used by Jesus
All these authors have fallen into the same error, and to represent the Jewish nation, in like manner as the
labour under the same misconception. For this happened in prophets designate them the "vine-tree," and that Jesus had
the time of Ahimelech, the priest, and not in the time of cursed Israel for having rejected him as their spiritual
Abiathar, as may be seen in 1 Samuel 21:2 [21-1], "David teacher. I rejoined that, in our prophecies regarding the
came to Nob, to Ahimelech, the priest," etc. But Abiathar time of the expected and true Messiah, we are promised
was one of the sons of Ahimelech; the son of Ahitub, who that in the days of the messiah, knowledge and prophesy
escaped and fled after David. Now, from the express shall increase and prevail throughout the world; as it is
question put to him, we see that David came alone to said in Joel 2:27-28, "You shall know that I am in the
Ahimelech, and that no one was with him: "Why art thou midst of Israel, and that I am the Lord your God, and none
alone, and no man with thee?" else, and my people shall then never again be put to shame.
And then I shall pour out my spirit upon all flesh, and your
sons and your daughters shall prophecy." From this
prophecy, it is clear that many of the indispensable
conditions, requisite for the advent of the Messiah, had not
yet been fulfilled, but were still to come.
Chapter 31: Inconsistencies in the gospels Chapter 33: (?) Perceived as inapplicable by
concerning Mary’s disbelief and her the translator, Moses Mocatta, so not
revelation included
Mark 13:32, Jesus is made to say to his disciples, "But of This chapter is omitted by the translators as unimportant in
that day and that hour knoweth no man, no, not the angels itself, and inapplicable to the general argument.
which are in heaven, neither the Son but the Father."
Here we have a clear proof that Jesus, who is called "the Chapter 34: The gospels’ own refutation of
son of Mary," is not a God, seeing that he could not the miraculous birth of Jesus
foretell events.
Luke 2:33, "And Joseph and his mother marveled at those
Chapter 32: Inconsistencies in the gospels things which were spoken of him."
concerning Mary’s disbelief and her The child tarried "behind in Jerusalem, and his parents
revelation knew not of it." "And when they saw him they were
amazed, and his mother said unto him, Son, why hast thou
thus dealt with us? Behold thy father and I have sought
Luke 1:26-33, There it is related that the angel Gabriel
thee sorrowing?" verse 43, 48. Ibid. 4:22, "And they said,
came as a messenger sent by God to Mary in her virgin
Is not this Joseph’s son?" See also John 1:45, "Jesus of
state, when she was espoused to Joseph of the house of
Nazareth, the son of Joseph;" and ibid. 6:42, "Is not this
David, and that He announced to her she would conceive
Jesus the son of Joseph, whose father and mother we
and bear a son, who would be holy, and be called a son of
know?"
the highest; that the throne of David would be assigned to
him by the Lord God for occupation, and that he would
These passages afford a complete refutation of the doctrine
reign over the house of Jacob for ever, and of his kingdom
of the miraculous conception of Jesus, and thereby
there should be no end.
undermined the groundwork of the Christian faith.
The statement disagrees with those made in other parts of
the New Testament, and casts strong suspicion on the Chapter 35: Examination of the incorrect
veracity of a book asserted to be written under the
influence of inspiration. If Mary had received such a and inconsistent accounts of the genealogy
divine message, why did she and her children refuse faith of Jesus
in, and obedience to that Son of God, and why did she and
her offspring keep away from the circle of the disciples of Luke 3:23, The genealogy of Jesus, as treated in this and
him whom she had borne through the intervention of a the subsequent verses, is contradictory to that in Matthew
miracle? See Mark 3:31. A marked contrast also appears 1. For Luke commences thus: "The list of the descent of
between the words of Luke 1:26, and those in John 7:5, Jesus"—"And Jesus [as was supposed],* was the son of
which we had occasion to quote in a former chapter, viz., Joseph, the son of Heli, the son of Matthat, the son of Levi,
"His brethren did not believe in him." Would it not have the son of Malachi," etc. etc. In Matthew, where the origin
bee the duty of the virgin-mother to inform her children of Joseph is traced back to Solomon, the Son of David, the
what a strong claim her first-born had on their pious enumeration of the ancestors of Joseph closes in the
attachment to him? Again, why did Mary name her son following manner:--"And Eliud begat Eleazar, and Eleazar
"Jesus?" If he were to be named Emmanuel, according to begat Matthan, and Matthan begat Jacob, and Jacob begat
the interpretation given to the famous passage in Isaiah, Joseph, the husband of Mary, of whom was born Jesus."
which is especially cited in Matthew 1:22-23, why did the We have already shown above that Matthew enumerates
angel hold out the never-fulfilled promise that Jesus would forty-two generations, from Abraham our father; but Luke
sit on the throne of David? Moreover, why was Jesus counts only twenty-six. From these contrary statements
called the descendant of David, since it is alleged that he one might fairly ask, which Joseph was the husband of
was not the offspring of Joseph, of the house of David, but Mary? Was it Joseph, the son of Heli, the son of Matthat,
was begotten of the Holy Ghost? The number of the son of Levi, as Luke supposes; or was it Joseph, the
contradictions also is increased by the words of Paul in his son of Jacob, the son of Matthan, the son of Eleazar, as
First Epistle to the Corinthians, chapter 15, verse 28, for Matthew supposes? If we are to believe the words of Luke,
there it is said, "Then shall the son also himself be subject then the statement of Matthew must be incorrect, and vice
unto him, that put all things under him." This is an versa. Luke, in tracing back the descent of Jesus to the first
additional proof that the kingdom of Jesus is not intended ancestor, says that Jesus was the son of Adam, the Son of
to continue throughout eternity, but is to be only of a God. Hence it would seem that Jesus has no better title to
temporary nature; hence, we arrive at the conclusion, from the designation of the Son of God, than every other
the very authorities of the Christian faith, that the Father descendant of Adam.
and the Son are totally distinct personages.
* The words "as was supposed," inserted here in the copies the spirit in which the words imply. For in John 18:22, we
of the translators of Luke, are a gratuitous interpolation, find that Jesus, when beaten by a bye-stander, instead of
intended to make us Jews believe that the author himself offering quietly his other check, very naturally argued with
used the words, from the apprehension that he was him on the unfairness of such summary proceeding. Nor
affording an argument militating against the Divinity of did Paul silently submit to the order given by the priest,
Jesus.—NOTE BY THE TRANSLATOR. that he should be smitten on the mouth, (Acts 23:2-3), or
offer his cheek in meek contentment, but indignantly
swore "God shall smite thee, thou whited wall." If the
Chapter 36: Non-fulfillment of Isaiah 61 in precept were broken, obviously from its extreme rigour, by
Jesus, who said he fulfilled it the very disciple who promulgated it, it is strange to
ascribe to the doctrines of Jesus, as is done in certain parts
(Luke 4:17-21) of the Gospel, a greater degree of practicability than to the
original laws of Moses, a fact that must convince every
Luke 4:17-21, "And there was delivered unto him (to thoughtful man that Christian doctrines are not always
Jesus) the book of the prophet Esaias, and when he had infallible.
opened the book, he found the place where it was written,
‘The Spirit of God is upon me, because he hath anointed
me to preach the Gospel to the poor. He hath sent me to Chapter 38: One example of illogical
heal the broken-hearted, to preach deliverance to the replies made by Jesus (Luke 9:37-41)
captives, and recovery of sight to the blind, to set at liberty
them that are bruised, to proclaim the acceptable year of
Luke 11:37-41, "And he [Jesus] went in and sat down to
the Lord.’ And he closed the book, and he gave it again to
meat, and when the Pharisees saw it, they marveled that he
the minister, and sat down. And he said unto them, ‘This
[Jesus] had not first washed before dinner." To this
day is this Scripture fulfilled in your ears."
expression of purpose Jesus responded, "Now do ye
Pharisees make clean the outside of the cup and the platter;
Isaiah 61:1-2 is here quoted in a garbled manner. In order
but your inward part is full of ravening and wickedness.
to lay more stress on the healing powers attributed to Jesus,
Ye fools, did not he that made that which is without make
the gift of restoring sight to the blind is added to the
that which is within also? But rather give alms of such
mission of the pretended Messiah. On the other hand, it is
things as ye have, and behold all things are clean unto
omitted to be quoted that this would be—"A day of
you."
vengeance to our God; to comfort all mourners, to give to
the mourners of Zion glory instead of ashes, the oil of
These arguments are merely quoted here, to show how
gladness instead of mourning, the cloak of praise instead
illogical some of the replies are, which are put into the
of a gloomy spirit." Jesus had no right to attribute to
mouth of the assumed Son of God.
himself the glory of deeds he had not performed. Isaiah
spoke here of himself. And by the words, "The Lord hath
The negligent, and those who are indifferent to cleanliness,
anointed me," he meant nothing more than that he had
might screen themselves under such dicta; plain sense,
received the Divine unction as a prophet. It was he who
however, would have suggested an answer of a different
was sent forth to offer consolation, in order that the
character. Other sayings of similar inconsistency in the
Israelites, during their long sufferings, should not despair
replies of Jesus are recorded in the book of Matthew.
of the Divine aid, and of their future restoration. They, the
exiled children of Israel, were addressed by the prophets
"as the afflicted, the broken-hearted, the captives, the Chapter 39: Examination of the alleged
prisoners, the mourners of Zion." They alone stood in need
of the prophetic consolatory promises, and to whom alone salvation of Jesus in light of poor Lazarus
they had reference.
Luke 16:22-23, Lazarus is stated to enjoy after his death
the bliss of immortality in the bosom of Abraham, whilst
Chapter 37: Jesus and Paul shown not to the rich man, who indulged in the pleasures of this world,
practice what they preach re: turning the is to suffer the torments of hell. It is further said, that there
subsists an infinite distinction between the abode of glory
cheek and that of perdition.
Luke 6:27-29, "Love your enemies, do good to them that According to this account, it does not appear that either
hate you. Bless them that curse you, and pray for them Abraham or Lazarus were after their death doomed to the
which despitefully use you. And unto him that smiteth thee punishment of hell, although the alleged work of the
on the one cheek offer also the other, and him that taketh redemption of mankind had not yet been achieved by Jesus.
away thy cloak, forbid not to take thy coat also." We are therefore at a loss to know what the Christians
mean by salvation wrought by Jesus, and what can be the
This injunction is a repetition of what is to be found in danger of the original sin, when we see that it did not
Matthew 5:39. These injunctions were and are, however, affect those who died unredeemed.
not only disregarded by the members of the Christian
religion, but were not even practiced by Jesus himself in
Chapter 40: God apparently did not accept Chapter 42: Another proof against Mary’s
Jesus’ prayer to forgive the Jews continued state of virginity after Jesus’
birth
Luke 23:34, "Then Jesus said, Father, pardon them, they
know not what they do."
John 2:4, "Jesus saith unto her (viz., to his mother Mary),
Woman, what have I to do with thee?" and ibid. chapter
This appeal refutes the opinion of the Christians, who
19:26, "When Jesus, therefore, saw his mother and the
maintain that the Jews suffer the punishments of the
disciple standing by, whom he loved, he saith unto his
Almighty for having put Jesus to death.
mother, Woman, behold thy son."
Can the Christians believe that God would not accept the
If he had believed that his mother had miraculously given
supplication of Jesus?
birth to him, and still continued in her virgin state, would
he not have addressed her by the more endearing and
Whether the supplication was accepted or not accepted, it
exalting appellation than the simple term woman? The
is clear that the Jews do not lie under the punishment of
mode in which he addressed his mother here, and on
the Almighty, in consequence of that deed.
various other occasions narrated in the New Testament,
shows that he was not at all impressed with the sanctity of
Chapter 41: John the Baptist denies being the commandment, "Honour thy father and thy mother."
Elijah (John 1:21) in contradiction to Jesus
Chapter 43: Jesus’ unreasonable answer to
John 1:21, "And they asked him, What then? Art thou a request for a sign from the Jews
Elias? And he said, I am not. Art thou that prophet? And
he answered, No." (John 2:18-20)
This verse completely contradicts the statement made in John 2:18-20, "Then answered the Jews, and said unto him
Matthew 11:13-14, according to which John is included in [viz., to Jesus], What sign showest thou unto us, seeing
the list of prophets, and is held to be the last of them. The that thou doest these things? Jesus answered and said unto
words used in that book, which we have had occasion to them, Destroy this temple, and in three days I will raise it
adduce, run as follows: "All the prophets and the law up. Then said the Jews, Forty and six years was this temple
prophesied until John; and if ye will receive it, this is Elias in building, and wilt thou rear it up in three days?"
[Elijah], which was for to come." In Matthew 17:12-13,
Jesus, in alluding to John, affirms that the forerunner of Could Jesus prove his divine character by thus advising the
himself as a Messiah had come, although he had not been Jews to lay a sacrilegious hand on the sacred edifice? And,
acknowledged as such. He says there, "Elias [Elijah], is moreover, it was most unreasonable to ask that the Jews,
come already, and they knew him not, but have done unto who did not believe in his divine power, should commit an
him what ever they listed. Likewise shall also the Son of action that should consign the temple to everlasting
Man suffer of them. Then the disciples understood that he destruction, merely for the sake of testing the reality of his
spake of John the Baptist." character.
Once, on representing this contradiction to a Christian, he

evaded a direct answer by the retort, that Samuel likewise Chapter 44: A 6th proof by Jesus against
denied his true mission, for he told Saul that he was on his the trinity doctrine (John 6:38)
way to offer up sacrifices, while his real object was to
anoint David as King of Israel. John 6:38, "For I [viz., Jesus], came down from heaven not
to do mine own will, but the will of Him that sent me."
The cogency of this reply is not apparent, for Samuel made
no secret of his mission to David to whom he had to If Jesus alludes here to the descent of his soul to the earth,
communicate the Divine will, but observed the necessary in order to inhabit the body, then he has pronounced a
caution with Saul, to whom he had not been sent. Different, common-place doctrine, for every human body is
however, was the case with the pretended Elias. possessed of a soul; but if he meant that he descended from
heaven in flesh, then the assertion is at variance with the
If he [John], had to bring the Jews the tidings of the advent other accounts, according to which he was born of a
of the Messiah, he very strangely performed his duty, by woman in Bethlehem, in a manger. See Luke 2:7.
denying his character and concealing his message. Moreover, we see here an acknowledgment of the all-
important fact of his non-identity with the Godhead, as he
professed to be only the agent of Him who sent him.
Chapter 45 Part 2
John 7:5, "For neither did his brethren believe in him." If If he had been identical with God, he would not have told
his own brothers, men of the same flesh and blood, and the the Jews that he had received his revelation from God. The
nearest judges of the powers attributed to him, felt no truth proceeds from his own mouth, that he was not a
inducement to admit his pretensions; surely we Jews may Deity incarnate. What the opinion of his disciples was
be excused for discrediting what his own contemporaries regarding this Divinity subsequently attributed to him, is
and brothers rejected as incredible. sufficiently manifest, in spite of the many obscure
expressions that occur in the New Testament; for instance,
Paul says plainly, in his epistle to the Romans, chapter
Chapter 45: Jesus own brothers did not 5:15, "The gift of grace which is by One Man, Jesus Christ,
believe in him, why should we? hath abounded unto many." In every part of the New
Testament where Jesus speaks of himself, he represents
John 7:5, "For neither did his brethren believe in him." himself as the Son of Man, and not as God.
If his own brothers, men of the same flesh and blood, and Chapter 49: Union of faith not
the nearest judges of the powers attributed to him, felt no
inducement to admit his pretensions; surely we Jews may accomplished by Jesus as claimed in
be excused for discrediting what his own contemporaries John 10:16
and brothers rejected as incredible.
John 10:16, "And other sheep I [Jesus] have, which are not
Chapter 46: Tradition of Jesus' teacher of this fold; them also I must bring, and they shall hear my
voice, and there shall be one fold and one shepherd."
exposed in Talmud, against John's
assertion The truth which is contained in this passage has no
reference to himself, for the union of faith was not
John 7:15, "And the Jews marveled, saying, How knoweth accomplished by him, and will only take place at a future
this man letters, having never learned?" period, when the proper time shall arrive. This is testified
by the following passages of Scripture. Isaiah, in chapter
Talmudical tradition informs us that he had a teacher, who 45:23, says, "Thus I have sworn by myself the word is
was named R. Joshua Ben Perachiah, and that master and gone out of my mouth in righteousness, and shall not
scholar had fled into Egypt to escape the persecution of return, For unto me every knee shall bow, and every
King Janai. tongue shall swear." Zephaniah 3:9, "For then will I turn to
the people a pure language, that they may all call upon the
name of the Lord, to serve Him with one consent. "The
Chapter 47: The adulterous woman given a predominance of Judaism over all the religions of the
Gentiles is dwelt on in the following extracts from the
lax sentence goes against Torah prophets: Isaiah 52:1, "Awake, awake, put on thy strength,
O Zion; put on thy beautiful garments, O Jerusalem, the
John 8:3-5, "And the scribes and Pharisees brought unto Holy City; for henceforth there shall no more come unto
him a woman taken in adultery; and when they had set her thee, the uncircumcised and the unclean." Ibid. chapter
in the midst, they said unto him, Master, this woman was 66:23, "And it shall come to pass, that from one new moon
taken in adultery, in the very act. Now Moses, in the law, to another, and from one Sabbath to another, shall all flesh
commanded us that such should be stoned. But what sayest come to worship before me, saith the Lord." Zechariah
thou?" [John 8:7] "And he said unto them, He that is 14:16, "And it shall come to pass, that every one that is left
without sin among you, let him first cast a stone at her." of all the nations which came against Jerusalem shall even
"And he said to the woman (verse 11), Neither do I go up from year to year to worship the King, the Lord of
condemn thee; go, and sin no more." Hosts, and to keep the feast of tabernacles." As to the
attribution of the sovereignty of empires to the future King
The laxity of this sentence is not only opposed to the Messiah, we find in Daniel 2:44, "And in the days of these
Mosaic injunction (Deuteronomy 22:22), "Thou shalt kings shall the God of Heaven set up a kingdom which
remove the evil from the midst of thee," but it is also shall never be destroyed, and the kingdom shall not be left
practically disavowed by the Christian legislation, to other people; but it shall break in pieces and consume all
according to which, the adulteress is subjected to the those kingdoms, and it shall stand for ever."
severest rigor of the law, on account of the injury it would
necessarily occasion to the happiness of society. Ibid. 7:27, "And the kingdom and the dominion, and the
greatness of dominion under the whole heaven, shall be
given to the people of the saints of the Most High, whose
Chapter 48: A 7th proof by Jesus against kingdom is an everlasting kingdom, and all the dominions
the trinity doctrine (John 8:40) shall serve and obey Him." Numbers 24:17, "I see it [it
will not happen] now, I behold it, but not nigh; there shall
John 8:40, "But now ye seek to kill me, a man that hath come a star out of Jacob, and a sceptre shall rise out of
told you the truth which I have heard of God." Judah, and he shall smite the corners of Moab, and
overthrow the children of Sheth."
Chapter 50: Refutation of Jesus' claim who came in the name of the Most High. The misquoted
passages abounding in the New Testament betray the
(John 10:30) that he and God are one scanty and superficial knowledge its authors possessed of
the language and purport of our Holy Scripture.
John 10:30, "I [Jesus] and my Father are one." According
to the opinion prevailing among the Christians, Jesus
declared in these words his perfect identity with the Chapter 52: Jesus' examples of unity
Godhead; but we have already noticed a passage which contradict the Trinity concept or include
completely refutes this view. For we find in Mark 13:32,
"But of that day and that hour knoweth no man, no, not the the apostles
angels which are in heaven, neither the son, but the
Father." John 10:38, "That ye may know and believe that the Father
is in me, and I in Him." The same is repeated in chapter
Every attempt to reconcile the two contradictory verses, 14:11. In chapter 17:21, it is said, "That they all may be
only leads to new perplexities. The more we examine into one, as thou, Father, art in me, and I in Thee, that they also
the purport of the New Testament, the more clearly we may be one in us; that the world may believe that Thou
perceive its general tenor is not to deify Jesus; and that the hast sent me. And the glory which Thou gavest me, I have
doctrines which assign to him the title of God, have arisen given them, that they may be one even as we are one. I in
from want of due investigation, and are not upheld by the them, and Thou in me, that they may be made perfect in
force of sound argument. one," etc.
The junction of Father and Son is conferred also upon the

Chapter 51: Jesus uses a psalm that twelve apostles. If therefore, the Christians thought it
admonishes his claim to be Son of God necessary to change their belief in the Divine unity, they
were not justified in adopting the term "Trinity," inasmuch
as the twelve apostles are placed on an equality with Jesus,
John 10:33-36, "The Jews answered him [Jesus], For a and they might, with the same latitude of argument, be
good work we stone thee not; but for blasphemy, and well included in the coalition of Divine personages.
because that thou, being a man, makest thyself God.
"Jesus answered them, Is it not written in your law, I said Chapter 53: Jesus claims all power and
ye are gods? If he called them gods unto whom the Word
of God came, and the Scripture cannot be broken: say ye knowledge from God, yet admits lack of
of him, whom the Father hath sanctified and sent into the same
world, Thou blasphemest, because I said, I am the Son of
God"? John 13:3, "Jesus, knowing that the Father had given all
things into his hands," etc. See also ibid. 16:15, "All things
The equivocal reply of Jesus for styling himself God, that the Father hath are mine;" and Matthew 28:18, "All
argues more against than in favor of his claim. In quoting power is given unto me in heaven and in earth."
in his above defense the words of Psalm 82:6, "I have said,
Ye are gods, and sons of the Most High altogether," he has This assumption of Supreme dominion is in total
not borne in mind that the psalmist spoke with the very opposition to the often-quoted passage of Mark 13:32,
purpose of showing that those who call themselves sons of "But of that day and that hour knoweth no man, no, not the
God, betray by their own nature that they delude angels which are in heaven, neither the son, but the Father
themselves and others; for he goes on to say, "But surely only." A like inconsistency in ascribing to Jesus at one
ye die like other men, and fall like any one of the princes." time the possession, and at another a deficiency, of
The occurrence of the word Elohim (gods), does not even Supreme dominion, is perceptible in Matthew 20:23,
show that the Divine Being is really alluded to. We have where Jesus owns that it is not within his power to allot to
instances that both angels and judges are designated by the meritorious certain distinctions in future life. We have
that term and that it is equal to the expression of higher before quoted from Matthew 8:20, that Jesus confessed he
powers or authorities. See Judges 13:22, "We must die, for had no place on which to rest his head, and was poorer
we have seen an "Elohim"(a superior being). In Exodus than the fox in the field and the bird of the heavens. In
22:8 [22:9], we read, "The cause of both men shall come John 14:28, he states, "The Father is greater than I." Such
before the Elohim" (the judicial authorities), and whom repeated discrepancies must deprive the New Testament of
those Elohim find guilty, "he shall pay a double portion to all title of a genuine and an inspired work.
his neighbor." Similar use is made of the word Elohim in
various places of our Scriptures. In Psalm 82:1, the word
gods [Elohim] has the same signification as angels and
messengers of the Almighty.
When God said to Moses, "Behold I have made thee a god

unto Pharaoh," He spoke merely of him as of a messenger
Chapter 54: Jesus gives a commandment of the Emperor Tiberius, who had, according to Luke 3:1,
placed Pilate over Jerusalem.
Moses, but says it is a new commandment
John 13:34, Jesus asserts, "A new commandment I give Chapter 58: Jesus again admits to not being
unto you, that ye love one another," etc. God
This commandment was by no means a new one. Moses John 20:17, "Jesus saith unto her [Mary Magdalene],
had inculcated it in the words [Leviticus 19:18], "Thou Touch me not; for I am not yet ascended to my Father; but
shalt love thy neighbor as thy self." Matthew 19:19, and go to my brethren, and say unto them, I ascend unto my
22:39, admit that Moses was the first who promulgated Father and your Father, and to my God and your God."
this precept.
Jesus showed here clearly that, he was no God, but was in
Chapter 55: Jesus admits to being only the same subjection to God as his brethren.
God's messenger, not God Himself It cannot, therefore, be asserted on the authority of this
passage, that Jesus meant anything more by styling himself
John 17:3, Jesus says, "And this is life eternal, that they "the Son of God," than the Holy Scriptures indicate by
might know Thee, the only true God, and Jesus Christ, such passages as Deuteronomy 14:1, "Ye are children of
whom thou hast sent." the Lord your God." The expression "Son of God" has not
the slightest reference to a Superhuman Being.
In this verse, Jesus acknowledged himself to be merely a
messenger, and not an integral part of the Deity. The awe
and worship due to the Almighty is also, in 1 Timothy 1:17, Chapter 59: Jesus shows he didn't consider
declared to belong to God alone; for we find there, "Now himself to be the restorer of the kingdom
unto the king eternal, immortal, invisible, the only wise
God, be honour and glory for ever and ever, amen." Acts 1:6-7, "When they [the Apostles], therefore, were
come together, they asked of Jesus, saying, Lord, wilt thou
If Jesus does not share the glory of God, he must be at this time restore again the kingdom to Israel? And he
dependant on the will of his Creator, like every other said unto them, It is not for you to know the times or the
creature. seasons which the Father has put in his own power."
Chapter 56: Account of Judas' betrayal The enquirers were evidently awaiting the restoration, and
learned from his own avowal, that he did not consider
differs in John from Synoptics himself the restorer of the kingdom of the Jews. At the
same time he owned, that the termination of Israel's exile is
John 18:3-5, etc., "Judas Iscariot having received a band of only known to the Almighty. If Jesus had considered
men from the chief priests and Pharisees, cometh with himself divinely inspired, he would have given an answer
lanterns," etc., and was asked by Jesus, "Whom seek ye? in unison with his supernatural knowledge.
and they answered and said, Jesus of Nazareth. Jesus saith
unto them, I am he. And Judas also, who betrayed him,
stood with them." Chapter 60: The duration of a religion does
not prove the veracity of its tenets
This account of the betrayal differs from that given in
Matthew 26:47-49; Mark 14:43-46; and Luke 22:47-48; Acts 5:34-36, "Then stood there up one in the council, a
for according to those authors of the respective parts of the Pharisee, named Gamaliel, a doctor of the law, and said
Gospel, Judas gave a secret sign to his companions, saying, unto the Jews, Ye men of Israel, take heed to yourselves
"Him whom I shall kiss, that same is he, hold him fast." what ye intend to do as touching these men; for if this
council, or this work, be of men, it will come to nought:"
Chapter 57: The claim that the Jews lost (verse 39) "but if it be of God, ye cannot overthrow it; lest,
haply (perhaps) ye be found even to fight against God."
Israel because they killed Jesus
contradicted in NT The subject is cited here for the purpose of following the
order of the passages which claim a refutation. We have
already noticed that the duration of a sect does not
John 19:15, "The chief priests answered, We have no king constitute a proof of the veracity of their tenets, otherwise,
but Caesar." the Mahommedan faith would be entitled to nearly the
same belief as that of the Christians.
Those who are of opinion that the Jews lost their
independence on account of their putting Jesus to death,
find here a complete refutation. The Caesar alluded to was
Chapter 61: The New Testament’s error in Moses carried away with him at the time of the departure
of the Israelites from Egypt.
the chronology of Abraham’s migrations
Fourthly, Abraham did not buy the cave of Mach-pelah of
Acts 7:4, "Then came he out of the land of the Chaldeans the children of Emmor (Hamor), the son of Schachem,"
and dwelt in Charran, and from thence when his father was but of Ephron, the Hittite.
dead, they brought him into this land wherein ye now
dwell." We have already pointed out that this statement of Fifthly, the plot of field, situated near Schachem, was
Abraham's departure from Charran, after the death of his purchased by Jacob, and not by Abraham. The author of
father, is erroneous. Instead of recapitulating our proof, we the Acts had but a confused idea of the several purchases
refer the reader to chapter 45, of the first part of this work. made by the patriarchs Abraham and Jacob, and his
statements respecting them must have been from hearsay.
It is true that the death of Therah, though happening after
the departure of Abraham, is mentioned before it; but that Sixthly, Schachem (Schechem, Sychem) was the son, and
is the frequent mode of Scripture narrative. In the same not the father of Emmor (Hamor).
way we find the death of Isaac recorded before the selling
of Joseph, although a brief calculation would show that he
survived thirteen years after the selling of his grandson. Chapter 64: The apostles misquote Amos
Acts 7:43, "Yea, ye took the tabernacle of Moloch, and the

Chapter 62: An example that Jesus' star of your god Remphan, figures which ye made to
disciples were superficially versed in worship them, and I will carry you away beyond Babylon."
Scripture This quotation from the prophecy of Amos is incorrect. In

chapter 5:26-27, it is thus expressed: "But ye have borne
Acts 7:7, "And the nation to whom they shall be in the tabernacle of your Moloch, and Chiun your images, the
bondage will I judge, said God, and afterwards shall they star of your God, which ye made to yourselves. Therefore I
come forth and serve me in this place." will cause you to go into captivity beyond Damascus," etc.
Quotations misapplied, or garbled, destroy the authenticity
From this quotation it appears, that the disciples of Jesus of a work instead of supporting it.
were but superficially versed in biblical knowledge. For in
Genesis (chapter 15:14) no such words as "in this place"
are to be found; and in Exodus 3:12, the expression is, Chapter 65: The irony of modern disbelief
"When thou shalt bring out this people from Egypt, ye in sorcery in conjunction with stories of
shall serve God on this mountain."
same in NT
Chapter 63: Six more examples that Jesus' Acts 8:9-11, "There was a certain man called Simon,
disciples were superficially versed in which before time in the same city, used sorcery, and
bewitched the people of Samaria, giving out that himself
Scripture was some great one, to whom they all gave heed from the
least to the greatest, saying, This man is the great power of
Acts 7:14-16, "Then sent Joseph, and called his father God, and to him they had regard, because that of long time
Jacob to him, and all his kindred, threescore and fifteen he had bewitched them with sorceries."
souls. So Jacob went down into Egypt and died, he and our
fathers, and were carried over into Sychem, and laid in the In days when credulity and superstition were rife, and
sepulchre that Abraham bought for a sum of money of the sorceresses were deemed to be inspired messengers of the
sons of Emmor, the father of Sychem." Almighty, it was easy to impress a belief that the son of a
woman was an incarnate deity, but in an age, when sorcery
The many errors put together in so a small compass are is discredited, and superstition discouraged, it is strange
sufficiently obvious. In the first place, we know that that such a belief should be inculcated, and that men
Jacob's family that came down to Egypt, inclusive of should attempt to convert the Jews to the inconsistent
Joseph and his sons, amounted to seventy persons, and not doctrines that still prevail, that Jesus was a God on earth.
to seventy-five. See Genesis 46:27, and Deuteronomy
10:22.
Chapter 66: Inconsistencies in Christian
Secondly, Jacob was not buried in Sychem (Scha-chem), text regarding food
but in the cave of Machpelah, in Hebron.
Acts 10:11-15, "And Peter saw heaven opened; and a
Thirdly, The "fathers" of the several tribes were not buried certain vessel descending unto him, wherein were all
in Egypt, Joseph only being buried there, but his remains manner of four-footed beasts of the earth, and wild beasts,
and creeping things, and fowls of the air. And there came a against His Anointed.'' The words in Psalm 2, "And I have
voice to him, saying, arise, Peter, kill and eat. But Peter anointed my king," occur in the actual history of David, in
said, Not so, Lord, for I have never eaten anything that is 1 Samuel 16:1, "I shall send thee to Jesse, of Bethlehem,
common or unclean. And the voice spake unto him again for among his sons I have seen for myself a king." "Zion,
the second time, What God hath cleansed, that call not my holy mountain,'' (Psalm 2:6), which was the metropolis,
thou common." The same is stated ibid chapter 11:9. In and was called “the city of David.” It was that king to
Paul's first epistle to the Corinthians, chapter 10:25, the whom it was said, "Thou art my son, I have this day
following doctrine is taught: "Whatsoever is sold in the begotten thee." The title Son, was given to all those who,
shambles, that eat, asking no questions for conscience by faithful obedience, attached themselves to the service of
sake." Mark, (chapter 7:15) declares only such things God. In Exodus 4:22, Israel was called "my first-born
unclean which come out of the mouth, but not those which son"; and in Hosea 2:1 [1:10], "It will be said unto them,
go into the mouth. We have already animadverted on the Ye are the sons of the living God." On the day when
inconsistency of such declarations when compared with Samuel anointed David as king of Israel, "he was changed
the stringent injunction enforced in the very same book, to into another man"; and we read in 1 Samuel 16:13, "And
abstain most rigidly from blood and flesh of torn or Samuel took the horn of oil, and anointed him in the midst
strangled beasts. See what we have noticed before, when of his brethren, and the Spirit of the Lord descended upon
treating on Matthew 15 in the Second Part of this Work. him." The adoption of man by God is called, in biblical
language, "to beget." See Deuteronomy 32:18, "Thou hast
forgotten the rock that begat thee." The words [Psalm 2:8],
Chapter 67: Paul's error regarding the "Ask of me, and I shall give nations for an inheritance,"
length of King Saul's reign were fulfilled to David, who humbled the Philistines (2
Samuel 8:1), and made Amon, and Moab, and Edom,
Acts 13:21, Paul says of the Israelites, "And afterwards tributary to himself. With reference to Jesus, he had no
they desired a king, and God gave unto them Saul, the son dominion whatever to merit the title of a Messiah
of Kish, a man of the tribe of Benjamin, by the space of (Anointed King). He said of himself that he was [Matthew
forty years." 20:28] "not come to be ministered (served) unto, but to
minister" (serve others). Moreover, why should Jesus have
Paul erred in assigning to Saul such a protracted reign. been invited to "Ask of me, and I will give nations for an
Saul had governed only two years when his dereliction of inheritance," since as the incarnate Son of God, the whole
the will of God, in his war against the Amalekites, threw earth ought to have belonged to him, and not some selected
him into disfavor, so that he forfeited his crown. Samuel portion of it?
was then immediately sent to anoint David, who was about
twenty years old; when he [David] ascended the throne, he Note: chapter and verse numbers in brackets [] are the
was but thirty years of age (see 2 Samuel 5:4); numbers used in the English bible.
consequently Saul could not have governed Israel more
than ten years. If we follow a hypothesis of Albo, the Chapter 69: Paul misunderstands
author of the book, entitled Sepher Ikkarirn, Saul did not
occupy the throne even so long a time; but certainly could Psalm 16:10
not have remained king for forty years.
Acts 13:35-37, Paul says, "Wherefore, he says also in
another psalm, Thou shalt not suffer thine Holy One to see
Chapter 68: Paul's misuse of Psalm 2 to corruption. For David, after he had served his own
prove Jesus is the Son of God generation by the will of God, fell on sleep, and was laid
unto his fathers, and saw corruption; but he whom God
Acts 13:33, Paul proves that Jesus is the Son of God, by raised again, saw no corruption."
quoting from the second Psalm: ''Thou art my Son, this day
have I begotten thee." The addition, that "David saw corruption," shows that Paul
misunderstood the sense of the passage he quoted. The
The reference to that psalm is objectionable, since the word schachet (rendered "corruption") means a pit, and is
royal psalmist spoke here of his own person. It was against synonymous with grave; for David relied on the salvation
himself that the Gentiles raged, and carried on their of the soul of the righteous, and expressed his conviction,
warfare, when he had commenced his government. that the body alone goes down to the pit, and not the soul
with it, into perdition.
See 2 Samuel 5:17, "And the Philistines had heard that
they had anointed David king over Israel, and all the Passages, in which the word schachet (pit) occurs, in
Philistines came to seek David,' etc. Psalm 94:13, "Until a pit is dug for the iniquitous man."
Proverbs 26:27, "He who diggeth a pit, shall fall into it."
He called himself justly the Messiah, Anointed of the Lord, Psalm 7:16 [7:15], "He who makes a hole and diggeth it,
for that title was lawfully given to him as the ruler of his will fall into the pit he hath made." We cannot perceive,
people. Having been established as the chief of Israel, by therefore, the authority Paul had to apply the words of that
the express command of the Lord, he was justified to mark psalm otherwise than in a sense in which its author had
those rebelling against him as rising "against the Lord, and evidently designed it.
Chapter 72: Another inconsistency

numbers used in the English bible. between Jesus' teachings and additional
doctrines
Chapter 70: Peter contradicts Jesus
Acts 15:20, 29. The apostles enjoin on their followers the
regarding obedience to Torah frequently-repeated commands to abstain from sacrifices
to idols, and from fornication, and from things strangled,
Acts 15 from verse 1 to 12. It is there related that certain and from blood. How the Christians respect these
men of the sect of the Pharisees rose up, and said that the prohibitions we have already adverted to in Chapter 49 and
Gentiles could not be saved unless they abided by the law 50 in the First Part of this work.
of Moses, and that, upon the delivery of this opinion, the
apostles and elders came together to deliberate; and they
argued much upon this matter. Peter then settled the Chapter 73: Paul's example of having
dispute by saying, "Why tempt ye God to put a yoke upon Timothy circumcised conflicts with later
the neck of the disciples, which neither our fathers nor we
were able to bear. But we believe that, through the grace of doctrines
the Lord Jesus Christ, we shall be saved even as they."
Acts 16:1, 3, "Paul, going to Derbe and Lystra, met
Peter, by this remonstrance, contradicts the opinion held Timothy, the son of a certain woman who was a Jewess,
by Jesus, as is shown by the advice given to the rich man, and he took and circumcised him because of the Jews who
who had consulted him respecting which of the laws he were in those quarters."
should observe, etc. (See Matthew 19:16-19) We have,
moreover, in a former chapter, shown that the law of Jesus, From this quotation and the records of history, it is evident
when carried out to the letter, is more rigorous than the that original Christianity did not dispense with the
Mosaic code, and utterly impracticable in the affairs of circumcision of Jews received within its pale. Is it not then
social life. We have already pointed out that the suggestion sinful to attempt to persuade Jews to abandon those rites
made by Jesus to the rich man, to the effect that he should which the founders and first propagators of the Christian
sell all he had and distribute the money among the poor, religion actually confirmed by their own acts?
was wisely disregarded by all his disciples and followers.
Paul also deemed it proper to designate the law of Moses
"a yoke of bondage" (Galatians 5:1), and that he would not Chapter 74: Paul's example of having
submit to the passive endurance of the humiliation Timothy circumcised conflicts with his
recommended by Jesus. See Chapter 27 of the Second Part
of this work. own teaching
Acts 16:3. Paul, by circumcising Timothy, proved that the
Chapter 71: James twists Amos 9:12 to say Mosaic dispensation of circumcision had not been
the Gentiles will acquire the Jewish abrogated. On the other hand, he wrote to the Galatians
(chapter 5:2-3), "Behold, I, Paul, say unto you, that, if ye
inheritance be circumcised, Christ shall profit you nothing; for I testify
again to every man that is circumcised, that he is a debtor
Acts 15:17, the Apostle James cites a verse from Amos to do the whole law." If circumcision were of no avail for
9:12, changed into the following terms:—"That the residue Timothy, why did his master circumcise him? If, however,
of men might seek after the Lord, and all the Gentiles upon that sacred act was indispensable, and bound the man fully
whom my name is called, saith the Lord, who doeth all through the covenant of Abraham to adhere to the
these things. commandments and the laws of Moses, how is it that Paul
deemed it perfectly consistent to break by precept those
The true passage runs thus:—"In order that those may very teachings of Moses?
inherit the remainder of Edom, and of all the Gentiles upon
whom my name is called, saith the Lord who doeth this."
The prophecy does not predict the acquisition of the Chapter 75: Paul's answer to "what must I
inheritance in favor of other men, but in favor of Israel, do to be saved" conflicts with Jesus'
"upon whom the name of the Lord is called. See
Deuteronomy 28:10, "And all the people of the earth shall answer
see that the name of the Lord is called upon thee."
Acts 16:30-31. The keeper of the prison asked Paul and
Silas, "Sirs, what must I do to be saved? and they said,
Believe on the Lord Jesus Christ, and thou shalt be saved
and thy house."
The answer of the apostles does not coincide with the called Ammi, ("my people)," and "Ruhamah," "(she who is
answer given by Jesus in Matthew 19:16-19; Mark 10:17- pitied);" but when disobedient they were to be called Lo-
19; and Luke 18:19-20; wherein he exacted of the inquirer Ammi, "(not my people)," and Lo Ruhamah "(not to be
full obedience to the laws of Moses, in order to obtain pitied)." And again in chapter 2:1 [1:10], we read, "And it
salvation. shall come to pass that in the place where it was said unto
them [Israel], Ye are the sons of the living God."
Chapter 76: Deifying humans was a Note: chapter and verse numbers in brackets [] are the
common pagan practice, explaining Jesus' numbers used in the English bible.
deification
Chapter 79: Taking Hebrew scriptures out
Acts 28:3-5. Paul being bitten by a viper, felt no harm of context is its own refutation, examples
from the effects of the poisonous bite, and was, therefore,
held by the barbarians surrounding him, to be a God. given
The ease with which a human being was deified in those Romans 9:33, "As it is written, Behold, I lay in Zion a
days, accounts for the astonishing superstitious belief; that stumbling stone and a rock of offence, and whosoever
Jesus was at the same time mortal and a God. believeth on him shall not be ashamed."
This passage is a collection of short sentences, ignorantly

Chapter 77: Paul says death reigned only or ingeniously packed together, to show that Jesus is the
until the Mosaic law, Jesus' death only Savior of those who found "their stumbling block in
Zion." In chapter 8:14 of Isaiah, we find, "And he shall be
inconsequential for a sanctuary and a stumbling stone, as a rock of offence
to the two houses of Israel, and as a snare and a gin to the
inhabitants of Jerusalem." And the prophet continues,
PAUL'S EPISTLE TO THE ROMANS (chapter 28:16), "Therefore thus saith the Lord God,
Behold I have laid a foundation in Zion, a tried stone, a
Romans 5:14, "Nevertheless death reigned from Adam to precious corner stone, well established, well founded. He
Moses, even over them that had not sinned after the who believes shall not hasten (away from it)."
similitude of Adam's transgression."
Another incorrect quotation from our Scriptures is also to
Other copies have the contrary: "Who had sinned after the he found in Romans 10:11, "For the Scripture saith,
similitude," etc. Whosoever believeth on him shall not be ashamed." Peter
in his first Epistle, (chapter 2:6), quotes from treacherous
If death reigned to the days of Moses only, how is the memory, "Wherefore also it is contained in the Scripture,
question to be explained: How could Jesus be considered Behold I lay in Zion a chief cornerstone, elect, precious,
the Savior of mankind, if the dominion of death had been and he that believeth on him shall not be confounded."
made to cease through the laws of Moses, [Leviticus 18:5]
"which, if a man performeth, he liveth in them?" See the By arbitrarily detaching or connecting various words of
question fully discussed in chapter one of the First Part of Scripture to verify doctrines, not taught in our Sacred
this work. Books, is, according to our opinion, its own refutation, and
highly blamable.
Chapter 78: Paul twists Hosea 1 to refer to
Gentiles, when it actually refers to Israel Chapter 80: Words of God through Moses
in Deuteronomy 30:14 misconstrued by
Romans 9:24-26, "Even us, whom he has called, not of the Paul
Jews only, but also of the Gentiles. As he says also in
Hosea, I will call them my people, which were not my
people, and her beloved which was not beloved. And it Romans 10:6-9, "Say not in thine heart, Who shall ascend
shall come to pass, that in the place where it was said unto into heaven? (that is, to bring Christ down! from above); or,
them, Ye are not my people, there shall they be called the Who shall descend into the deep? (that is, to bring up
children of the living God." Christ again from the dead). But what saith it (viz.
Scripture)? The word is nigh thee, even in thy mouth, and
It is immaterial for us to know whether it was ignorance or in thy heart, that is, the word of I faith which we preach:
intentional perversion which prompted Paul to refer to That if thou shalt confess with thy mouth the Lord Jesus,
Hosea for a purpose which that prophet had not in view. It and shalt believe in thine heart that God has raised him
suffices to refer to Hosea 1:9, in order to ascertain that the from the dead, thou shalt be saved."
prophet alludes not to the Gentiles, but exclusively to
Israel, who, when obedient to the law of God, were to be If those to whom Paul was preaching had referred to the
thirtieth chapter of Deuteronomy, verse 14, they might
have perceived that the words of Moses were misconstrued Chapter 83: Paul condemns breaking
by the Apostle. That part of our law tells us merely that it
is within the reach of every man to be penitent, and obtain Mosaic laws from which Christians are
mercy and pardon. supposedly free
Our lawgiver having spoken in general terms, "If thou wilt
turn to the Lord thy God, with all thy heart and all thy
soul," etc., goes on to say, (Deuteronomy 30:11) "For the PAUL’S FIRST EPISTLE TO THE CORINTHIANS
commandment which I give thee this day is not hidden
from thee, nor is it too far off. It is not in heaven that thou 1 Corinthians 5:1, Paul reproaches his followers that "there
mightest say, Who shall go up into heaven for us, and be fornication among them, and that one of them had
bring it down for us that we may practice it?" etc. committed incest by marrying his father's wife."
It having been shown that the nature of the gift of mercy is If Paul, as all his writings indicate, considered the
put in juxtaposition with the ease of acquiring it, we are Christians dispensed from observing the Mosaic Law,
enabled to comprehend the expression, "This matter is where was their boundary of religious duties or
very near unto thee, it is in thy heart and thy mouth that transgressions, seeing that Jesus had not promulgated a
thou mayest do it." new code of laws? Surely, no permission had been granted
by the founder of Christianity, so that his followers should
observe part of the Mosaic laws, and reject the remainder.
Chapter 81: Isaiah 59:20 misconstrued by
Paul Chapter 84: Paul's great presumption that
man would someday judge angels
Romans 11:26, "And so all Israel shall be saved, as it is
written, There shall come out of Zion the deliverer, and
shall turn away ungodliness from Jacob." 1 Corinthians 6:3, Paul says, "Know ye that we shall judge
angels?"
The true words of the prophet (Isaiah 59:20), do not
indicate that the Messiah will turn away ungodliness from Great must have been the Apostle's presumption if he
Jacob, but that "a redeemer will come to Zion, and to those believed that corporeal man should be the judge of
who return from transgression in Jacob, saith the Lord." incorporeal beings! The greatest prophets of Israel
admitted that the angels were beyond the comprehension
of our finite sense. How could the invisible be summoned
Chapter 82: Paul says Jesus' death broke before the tribunal of the visible?
Satan's power, yet also says Satan is still in
power Chapter 85: Another example of Paul's
inconsistency regarding circumcision
Romans 16:20, "And the God of peace shall bruise Satan
under your feet shortly," etc. In 1 Thessalonians 2:18, Paul 1 Corinthians 7:18-20, "Is any man called being
says, "We would have come unto you again, even I, Paul, circumcised, let him not become uncircumcised. Is any
but Satan hindered us.' called in uncircumcision, let him not be circumcised.
Circumcision is nothing, and uncircumcision is nothing,
The Christians, in consequence of the above quotations, but the keeping of the commandments of God. Let every
maintain the belief that the power of Satan was broken by man abide in the same calling wherein he was called."
the death of Jesus, who "bruised the head of the serpent."
If so, how then did it happen that Satan, after the death of In the Epistle to the Galatians, chapter 5:3, he also says,
Jesus, had such sway as to obstruct the very apostles of "For I testify again to every man that is circumcised that he
Jesus in the pursuit of their ministrations? is a debtor to do the whole law." These words ought to be
kept in constant remembrance by those Christians who
urge us to abandon our holy faith and adopt their religious
observances.
Chapter 86: Another factual error in the

allegedly perfect and inspired NT
1 Corinthians 10:8, "Neither let us commit fornication, as

some of them committed, and fell in one day three and
twenty thousand."
In this brief passage there is an error, which in every other Chapter 90: Ignorance of Hebrew language
work might pass unnoticed. A book, which assumes to be
dictated by inspiration, ought to be accurate in every leads Paul to the wrong conclusion about
particular. In Numbers 25:9, we read that four and twenty "seed"
thousand, and not three and twenty thousand, fell by the
visitation of pestilence.
Galatians 3:16, "Now to Abraham and his seed were the
promises made: He saith not, and to seeds as of many; but
Chapter 87: Another example of as of one, and to thy seed, which is Christ."
concatenating two unrelated verses to Want of acquaintance with the genius of the Hebrew
support a doctrine language, has led the author of the epistle to a wrong
conclusion. When seed signifies posterity, it is never put in
1 Corinthians 15:54-55, "So, when this corruptible shall the plural number. See Genesis 13:15, "For all the land
have put on incorruption, and this mortal shall have put on which thou seest, I will give to thee, and to thy seed for
immortality, then shall be brought to pass the saying that is evermore." Immediately after this promise, we read,
written, Death is swallowed up in victory; O Death, where [Genesis 13:16] "And thy seed shall be like the dust of the
is thy sting! O grave, where is thy victory!" earth." This relates to the numbers of individuals, and not
to a single individual. Again, we find in Genesis 15:5,
This passage is not a true quotation from our Scripture, "And He caused him to go out (of the house) and He spake,
being a mixture of two unconnected verses. Isaiah, chapter Look now up to heaven, and count the stars, if thou canst
25:8, says only, "He has swallowed up Death to count them; and He said unto him Thus shall be thy seed."
perpetuity"; and Hosea, chapter 13:14, says, "Where are
thy pestilences, O Death? Where are thy destructions, O Ibid verse 13, "And He spake unto Abraham, Thou shalt
grave? surely know that thy seed shall be strangers in a land
which is not theirs." These examples may suffice, but
similar ones may be found in various parts of Scripture.
Chapter 88: Paul contradicts John These annotations afford abundant proof that the term seed,
regarding whether or not Jesus' brother in the promise given to Abraham, refers to an entire nation.
James believed
Chapter 91: Psalm 68 misquoted and
misconstrued
PAUL'S EPISTLE TO THE GALATIANS
Galatians 1:18, "Then, after three years, I went up to PAUL’S EPISTLE TO THE EPHESIANS
Jerusalem to see Peter, and abode with him fifteen days.
But other of the Apostles saw I none, save James, the Ephesians 4:8, "Wherefore, he saith, when he ascended up
Lord's brother." on high, he led captivity captive, and gave gifts unto men."
Paul represents here, James, the brother of Jesus, as an The quotation seems to be made from memory. The
apostle of Jesus, and he contradicts thereby the statement psalmist (68:19 [68:18]) who addresses the Almighty, says,
made by John, chapter 7:5, "For neither did his [viz., "Thou hast taken gifts from men," and not thou hast given
Jesus'] brethren believe in Him." We have enlarged on gifts.
these contradictions in our discussions on Luke 2 and
Mark 3. Note: chapter and verse numbers in brackets [] are the
numbers used in the English bible.
Chapter 89: Paul's assertion that a
shameful death released Jesus' followers Chapter 92: An example of Paul
from God's law mentioning men first before God leads to
questions
Galatians 3:13, Paul says, "Christ has redeemed us from
the curse of the law, being made a curse for us; for it is
written, Cursed is every man that hangeth on a tree." PAUL’S FIRST EPISTLE TO THE
THESSALONIANS.
It is a most extraordinary conclusion, that an ignominious
death, suffered by Jesus, should have become the means of 1 Thessalonians 2:10, Paul says, "Ye are witnesses, and
releasing his followers from their adherence to the ancient God also, how holily, and justly, and unblamably, we
law of God, in order not to be subjected to the curse of the behaved ourselves among you that believe."
law. Surely submission to, and not abandonment of the law,
should have been recommended.
In a teacher of men, whose object it was to establish a new

faith, it appears unbecoming to mention first, men, as
witnesses, and secondly, God. A candid perusal of the Chapter 94: Troki notes that the book of
writings of Paul accounts for this peculiarity of arranging Hebrews was rejected as apocryphal by
his ideas. He impresses on the reader the suspicion that he
was guided by expediency, more than by true religious early church
feeling, and that his mind was not influenced by the
elevated sentiments of piety. EPISTLE TO THE HEBREWS
This Epistle is the production of an anonymous writer.

Chapter 93: James epistle of works Some have ascribed it to Luke, others to Paul. In the early
completely contradicts Paul's gospel of days of Christianity it was rejected as Apocryphal.
faith alone
Chapter 95: More verses from TN"K
misused in Hebrew to prove Jesus is God
EPISTLE OF JAMES
Hebrews 1:5-9, "For unto which of the angels said he, in
James 2:14, to the end of the chapter. The author of this former times, Thou art my son, this day have I begotten
Epistle recommends good works as superior to mere faith, thee? And, again, I will be to him a father, and he shall be
and then he continues, "Was not Abraham, our father, to me a son. And again, when he bringeth in the first
justified by works, when he had offered Isaac, his son, begotten into the world, he says, Let all the angels of God
upon the altar? Likewise also, was not Rahab, the harlot, worship him. And of the angels, he saith, Who maketh his
justified by works, when she had received the messengers, angels spirits, and his ministers a flame of fire? But to the
and had sent them out another way? For as the body Son he saith, Thy throne, O God, is for ever and ever. A
without the spirit is dead, so faith without works is dead sceptre of righteousness is the sceptre of thy kingdom.
also." Thou hast loved righteousness and hated iniquity; therefore
God, even thy God, hath anointed thee with the oil of
The opinion here cited meets with the contradiction of Paul, gladness above thy fellows."
who writes in his Epistle to the Romans, chapter 3:20,
"Therefore, by deeds of the law shall no flesh be justified." The errors of the author of this epistle are as many as the
Again, he says, in the same chapter, verse 28, "Therefore, quotations with which he strives to confirm his views. The
we conclude that a man is justified by faith without the connection established between Jesus and the seventh
deeds of the law." In his Epistle to the Galatians, chapter verse of Psalm 2, "Thou art my son, this day have I
2:16, Paul repeats the assertion, that faith in Jesus is of begotten thee," we have already presented in a proper light
greater avail than the observance of the law, by saying, in our remarks on Acts 8:33. We have there fully proved
"Knowing that a man is not justified by the works of the that David applied those elevated words to himself. Hence
law, but by faith in Jesus Christ." At the end of that chapter, Christians are not justified in deducing from it doctrinal
he maintains, "If righteousness come by the law, then points. The promise made in 2 Samuel 7:14:, "I shall be
Christ is dead in vain." The like doctrine is enforced in unto him as a father, and he shall be to me as a son," was
chapter 3 from the beginning to the end. Also throughout made regarding Solomon, the son of David. The Christians
the Epistle to the Hebrews, chapter 11, it is maintained that themselves would not like to refer these words to Jesus,
faith is preferable to works. See again ibid verse 17, where since the prophecy contains the prediction, "Whom, if he
it is said, "Abraham, tried by faith, offered up Isaac." commit iniquity, I shall chastise him with the rod of men,
Again, ibid verse 31, "By faith, the harlot Rahab perished and with the stripes of the children of men." As to Jesus, it
not with them that believed not, when she had received the is well known that his worshippers are impressed with the
spies in peace." We, Jews, are not anxious to reconcile the conviction that he never committed any sin.
discrepancies occurring in the New Testament, and to
decide whether more truth is to be found in one than in the The author of the Epistle pretends to discover in our
other of those opinions. All our aspirations lead us to adopt Scripture, that the angels of God were bound to worship
a mode of life in exact conformity with the Holy Law, Jesus. We find, in Psalm 97:7, "All ye gods worship Him,"
which tells us, [Deuteronomy 6:25] "And it shall be viz., that God who is spoken of as the Lord of the whole
accounted to us as righteousness if we keep and fulfill all earth. The words, "Thy throne, O God, is for ever and
these commands." ever," are wrongly quoted from Psalm 45:7 [45:6]. We
read there Kis-au-hau Elohim, which means, "Thy throne
(is) of God," and not "Thy throne, O God." Thus we find,
in 1 Chronicles 29:23, "And Solomon sat on the throne of
the Lord." The Lord being the acknowledged king of Israel,
the throne occupied by David and his posterity was
described as the throne of the Lord. This throne is to be
occupied by the descendants of David for time everlasting.
Thus Daniel prophesies, in chapter 2:44,"The God of Chapter 97: The Christian interpretation of
heaven will establish a throne which shall not be destroyed
throughout eternity." the new covenant of Jeremiah 31:31 is in
error
To be convinced that our interpretation is correct, let the
reader merely refer to the continuation of the words of
Psalm 45:8 [45:7], "Thou lovest righteousness and hatest
iniquity; therefore hath God, even thy God, anointed thee." Hebrews 8:8. The following quotation is made from
If Jesus is God, could the Psalmist address him with such Jeremiah 31:31, "Behold the days come, saith the Lord,
words as thy God? when I will make a new covenant with the house of Israel".
Note: chapter and verse numbers in brackets [] are the A refutation of the interpretation given by the Christians to
numbers used in the English bible. this verse has been offered in Chapter 29 of the First Part
of this work. The author of the Epistle to the Hebrews, in
verse 13 of the same chapter, says, "In that he saith a new
Chapter 96: The strange doctrine that Jesus covenant, he hath made the first old. Now that which
decayeth and waxeth old is ready to vanish away." The
was lower than, yet worshipped by the writer was not aware that spiritual matters do not wear out
angels like old garments. He might have found a correct opinion
in Psalm 111:7-8, "The works of His hands are truth and
Hebrews 2:7, "Thou madest him a little lower than the judgment; faithful are all His ordinances; well supported
angels, thou crownedst him with glory and honour." In for ever and made with truth and integrity."
verse 9, it is said, "Jesus who was made a little lower than
the angels." It is remarkable that Jesus, as the inferior Equally decided are the words of Isaiah on this subject. He
being, should have been destined to be worshipped by the says, chapter 40:8, "Grass drieth up, the flower withereth,
angels, who were his superiors. On referring to the eighth but the word of our God shall stand for ever."
Psalm, Psalm verses 4-7 [8:3-6], we find that the author of
the Epistle, in quoting some words, has perverted their real Chapter 98: Psalm 40:7 misquoted to
purport. The Psalmist in using the ejaculation, "When I
behold the heavens, the works of thy fingers, and the moon support notion that God did not want
and the stars which thou hast fixed," must be understood as sacrifices
if he had expressed himself in the following words:—I am
so struck with awe and wonder, that I feel the utter
nothingness of human creatures; and I say to myself, Hebrews 10:5. Referring to Psalm 40:7 [40:6], Paul states,
"What is mortal man, that thou rememberest him, and the "Wherefore when he cometh into the world, he saith,
son of man, that thou takest note of him." The frailty and Sacrifice and offering thou wouldst not, but a body thou
mortality of man, suggested to the Psalmist the sense of a hast prepared me."
deep humility; on the other hand, man is rendered
conscious of his noble state, as the possessor of an The quotation is erroneous. The Psalmist says, "Sacrifice
immortal spirit, which makes him almost an equal to the and offering thou wouldst not, mine ears thou hast opened;
ministering angels on high. It is with respect to this burnt offering and sin offering thou didst not desire." The
supreme endowment that the Psalmist exclaims, "Thou Psalmist expressed by this, that obedience to God is the
hast made him but little less than the angels and hast chief duty of man, and that listening to Him is better than
crowned him with glory and honour." Blessed with an offering, and hearkening to Him "is more acceptable
intelligence, he rules the inferior creatures of the field and than the fat of rams."
the forest, of the air and the sea.
That pious feelings, and not mere ceremonials, were the
This Psalm has, consequently, no allusion to any non- essential requisites, we have already demonstrated in the
Jewish doctrine, but is a sublime amplification of the First Part of this work.
divine resolve, as contained in Genesis 1:26, "We will
make man in our image, according to our likeness, and Note: chapter and verse numbers in brackets [] are the
they shall rule over the fish of the sea, and the birds of the numbers used in the English bible.
heaven, and the beasts, and over the whole earth." Taking
this plain view of the several portions of Scripture, the
candid reader will agree with us, that the inflexible truth of
our revealed writings does not allow the shade of a proof
in favor of the rank given to Jesus in the mystical theology
of the Christians.

numbers used in the English bible.
Chapter 99: Dan is omitted from list of Chapter 100: Changes made against Jesus'
tribes, suggesting the biblical ignorance of teachings prohibited by Christians' own
author scripture
Revelation 22:18, 19, "For I testify unto every man that

REVELATION heareth the words of the prophecy of this book, If any man
shall add to these things, God shall add unto him the
Revelation 7:5-8. In enumerating the Twelve Tribes of plagues that are written in this book. And if any man shall
Israel, the tribe of Dan is omitted, and that of Manasseh take away from the words of the book of this prophecy,
mentioned in its stead, although the tribe of Joseph might God shall take away his part out of the book of life, and
have naturally included that of Manasseh. This shows that out of the Holy City, and from the things that are written in
the author of the Revelation was imperfectly acquainted this book."
with the very rudiments of Biblical history. If the
instructor himself be uninstructed, what can his disciple The Christians have nevertheless ventured to make
profit by the knowledge emanating from such a source? changes of a most glaring nature. The removal of the
Sabbath to the first day of the week is not authorized by
Jesus or any of his apostles. The eating of blood, and the
flesh of strangled beasts, etc., is a palpable infringement of
the dictates of the apostles, as has been amply proved in
Chapter 3 of the First Part of this work.
Thus, having accomplished all my intention, I offer thanks

to God, who is One and Indivisible; He is the first and the
last; besides Him there is no God.
THE END.

Faith Strengthened

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Page 2 Faith Strengthened

Faith Strengthened Page 3

From The Jewish Encyclopedia pp. 265-266:

Index of Scripture Passages quoted:

Leviticus 18:5 Part 1 Chapter 11 Leviticus 26:38 Part 1 Chapter 7

Deuteronomy 28:1 Part 1 Chapter 19 " Part 1 Chapter 18

Isaiah 1:25-26 Part 1 Chapter 27 Isaiah 45:23 Part 1 Chapter 6

Isaiah 19:1 Part 1 Chapter 41 Isaiah 56:7 Part 1 Chapter 13

Jeremiah 3:16 Part 1 Chapter 24 Jeremiah 30:10 Part 1 Chapter 22

Ezekiel 18:20 Part 1 Chapter 11 Ezekiel 37:25 Part 1 Chapter 21

Nahum (no verses)

Habakkuk (no verses)

Psalm 7:16 [7:15] Part 2 Chapter 69 Psalm 82:6 Part 2 Chapter 51

Job 11:8 Part 1 Chapter 11 Job 33:30 Part 1 Chapter 18

Nehemiah 7:3 Part 1 Chapter 6 Nehemiah 9:36-37 Part 1 Chapter 6

* Dale Albertson - verse checking

Non-members who also helped:

* Tim Shemayah Philips - scanning

Part I – Refutations of Christianity’s Claims and Objections to Judaism

Part II – Refutations of Christianity’s Claims and Objections to Judaism

Part I – Refutations of Christianity’s Claims and Objections to Judaism

Upon this, I gave him the following reply:—The words

The plural form is used instead of the singular in many

called his offspring, though the word ‫( בָּ נִים‬sons) is

place, the Hebrew expression ‫ עַד עוֹלָם‬stands distinct from

captivity of Israel and replace all evils with blessing,"

First, The non-adoption by Christians of the precept to sell

Part II – Review and Refutation of the Christian Testament’s Inconsistencies

INTRODUCTION Jesus was by no means the Messiah. A few of these

Matthew 27:9-10, "Then was fulfilled that which was

Once, on representing this contradiction to a Christian, he

The junction of Father and Son is conferred also upon the

When God said to Moses, "Behold I have made thee a god

Acts 7:43, "Yea, ye took the tabernacle of Moloch, and the

Scripture This quotation from the prophecy of Amos is incorrect. In

Chapter 72: Another inconsistency

This passage is a collection of short sentences, ignorantly

Chapter 86: Another factual error in the

1 Corinthians 10:8, "Neither let us commit fornication, as

In a teacher of men, whose object it was to establish a new

This Epistle is the production of an anonymous writer.

Note: chapter and verse numbers in brackets [] are the

Revelation 22:18, 19, "For I testify unto every man that

Thus, having accomplished all my intention, I offer thanks

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