KINGDOM AND AGE TO COME.
“And in their days, even of those kings, the God of heaven shall set up A KINGDOM which shall never perish, and A DOMINION that shall not be left to another people. It shall grind to powder and bring to an end all these kingdoms, and itself shall stand for ever.”—DANIEL.
MOSES AND THE PROPHET LIKE UNTO HIM.
Moses was the great-great
grandson of Jacob in the line of Levi, Kohath and Amram. He
was born in Egypt in the year of the world 2383, which,
according to our computation published in Elpis Israel, was
727 years after the Flood, and 350 years after the
confirmation of the promise of Canaan to Abraham and his
Seed for an everlasting possession. He was named
Moses by
Pharaoh's daughter, importing that he was
saved out of the water.
We do not propose here to compile a history of this, the
greatest man of his time, and of the sixteen centuries and a
half which succeeded the passage of the Red Sea. It cannot
be better related than it is in the admirable writings
current in his name. Our object is to call attention to him
as a representative man—
a man representing or typifying another man, even
"the Man Christ Jesus"
The history of Moses is representative from his flight into
the country of Midian, Arabia Petrea south of Mount Sinai,
to his decease when the Lord hid him from his nation. There
was a likeness, indeed, between Moses and Jesus in their
infancy; for while the life of Moses was jeopardized by the
decree of Pharaoh, Jesus was also endangered by the mandate
of Herod against Rachel's children of two years old and
under. But Jehovah preserved them; and thus were they
cast upon Him from their birth, and kept in safety, or
"made to hope"
upon their mothers' breasts—Matthew 2: 13-18; Psalm 22:
9-10. There was a resemblance also in the high
qualifications and faithful self denial of these two
personages in their manhood.
"Moses was learned in all
the wisdom of the Egyptians, and was mighty in words, and
deeds." This was previous to his attaining the
age of forty years. To this time, though the adopted
grandson of Pharaoh, and heir apparent of the Egyptian
throne, and surrounded by the licentious notables of its
court, where the God of Abraham was unknown, Moses was a man
of faith—
a learned, mighty and faithful
man, who might have worn the crown of the greatest monarchy
of the age, with all its treasures; but he renounced them
all, and became a fugitive, and companion of oppressed
bondmen, that he might share in the kingdom to be
established under Abraham's Seed in the adjoining country of
the Canaanites—Hebrews 11: 24-26.
Jesus, too, was the most learned and the wisest man of that
or any other age before or since. He was wise and learned by
divine intuition—John 7: 15-17; and in the language of
Cleopas, "was a prophet
mighty in deed and word before God and all the people"—Luke
24: 19. His political self-denial was as conspicuous as that
of Moses. Thrice he refused dominion and a crown at the hand
of any power inferior to God—Luke 4: 5-8; John 6: 15.
"All these tetrarchal
kingdoms of the land",
said their possessor,
"will I give to thee, if thou wilt do homage for them to me";
but on such terms he rejected them. He knew that all upon
Israel's land was His, and the world in its widest sense
beside. A then present possession would have saved him much
suffering, and have exalted him at once to honour and glory.
But he knew that to receive even his own at the hand of the
enemy would be to forswear the supremacy of Jehovah, and to
become Satan's king instead of God's.
"Thou shalt do homage to
the Lord thy God, and him only shalt thou serve."
These were the words of Moses to which he had respect as the
words of Jehovah. He knew that to receive the kingdom, glory
and dominion of the world from any other power than God
would be to descend from the high position of the
predestined representative of the Divine Majesty upon the
earth for ever, to the degradation of a mere equality with
Caesar and the world-rulers of the age. Yea, like Moses,
"he had respect unto the
recompense of the reward"; and
"for the joy that was set
before him" he refused to let the people make him
king, "choosing rather
to suffer affliction with the people of God, than to enjoy
the pleasures of sin for a season.” The
"kingdom is not from hence"—John
18: 36. It can only be received with eternal honour and
glory from thence; that is, from God, not from Satan nor the
people. Moses and Jesus understood this well; therefore
Moses forsook Egypt, and Jesus forsook Palestine, that they
might receive the royalty from God at the appointed time.
Thus far the resemblance between Moses and Jesus is
complete. Cradled in peril, saved of God, and hopeful of the
same promise, they were men of renown in word and deed,
whose faith was "made
perfect" by their works after the example of
their father Abraham—James 2: 22, leaving behind them
illustrious exemplifications of the truth that the enjoyment
of the pleasures of sin for a season is incompatible and
fatal to an inheritance of the kingdom of God.
But here the present similitude between them is suspended.
Moses and Jesus were indeed the rejected of the nation, as
is already implied in the allusion to their departure from
their people, the one into Midian, where he met with God in
the bush; and the other to a far country, where he is still
in the presence of Him whose glory illumined the rocky
Arabia: but as yet, unlike the case of Moses, Jehovah has
not sent Jesus from
"holy
ground", shining with unapproachable light,
to be a ruler and a deliverer, to bring the tribes of Israel
out of the land of the enemy, even those tribes which said
unto him, "Who made thee
a ruler and a judge? Away with such a fellow; we will not
have him to reign over us!" But Moses, whom they
refused, they afterwards received as their commander,
legislator, and king. They placed themselves under him as
Jehovah's representative, through whom the nation should
obtain political independence and organization, and by whom
it should be put into possession of a country, even of that
country from which their fathers came before they migrated
into Egypt, and which was promised to Abraham and his Seed
for an everlasting possession.
This was an acceptance of Moses which finds no counterpart
in the annals of Israel and the history of Jesus. They have
refused him as they refused Moses, but a like acceptance of
him is yet to come.
From the accession of Moses to the leadership of the Twelve Tribes of Israel, his history is that of the nation also. He is no longer to be contemplated as an individual isolated from his people; but as a prophet—Deuteronomy 34: 10, a mediator—Exodus 24: 2; Deuteronomy 5: 5; Galatians 3: 19, a lawgiver, a man of war—Exodus 14: 25-27; Numbers 21: 34, and a king—Deuteronomy 33: 5. These were his relations to Israel from his second appearing in their midst to the end of his career. He was a mediator- prophet, a lawgiving-prophet, a warrior-prophet, and a royal-prophet. He was not simply a man through whom God spoke to the tribes of Israel as he spoke to them through Ezekiel—a man whose functions were restricted to the utterance of the divine purpose; but a man who was not only to speak but to execute the will of Jehovah, whose servant he was.
Now the reader will see by consulting the references that
Moses was precisely the kind of prophet we have indicated.
During his administration of the national affairs, Jehovah
spoke by him alone. At the commencement of his career,
before he was accepted by the nation, he was sent to the
people as a prophet-preacher, announcing that the time had
arrived to redeem Israel from the power of them that hated
them, and to establish the kingdom of God in the promised
land—that glorious kingdom of which they were to be the
priestly and holy nation—Exodus 19: 5-6. This proclamation
of "the Everlasting
Gospel" they believed for a while; and in
consequence placed themselves at the disposal of Moses, that
they might obtain its promises at his hand.
"The gospel",
says Paul, "was preached
unto them"—Hebrews 4: 2; that is, by Moses: but
it did not profit that generation, because their faith
failed them. They had faith enough to escape from Egypt, but
they had not faith enough to enable them to enter the
promised country, and to possess it Mosaically; much less
faith had they to obtain a right to it everlastingly, under
the covenant which provides for the priesthood and royalty
of Christ.
But, as is well known, the character of Gospel-preacher was
merged into that of the prophet-judge of Egypt, and the
warrior-prophet of Israel; for Moses, having preached
salvation to the tribes, executed judgment upon their
oppressors, and by the hand of Jehovah his strength gave the
nation baptism into himself in the cloud and in the sea, as
its sovereign under God. Henceforth, Moses was every thing
to the Twelve Tribes. Having once heard Jehovah’s voice
thundering forth the Decalogue from Sinai's cloud-capped,
burning, and trembling mountain, He granted the petition of
their terror- stricken hearts that henceforth He would speak
to them only through His servant Moses, lest they should
die. Jehovah spoke to Moses in their hearing thus that
they might
believe
him for ever—Exodus 19: 9; for if they should
believe Moses, they would not fail to believe in him of whom
he was afterwards to write. As Moses was to Aaron, so he was
to all Israel, "in the
place of God". He gave them the bread of heaven
to eat, and water out of the flinty rock to drink, and clad
them with raiment that waxed not old upon them. What a
prophet-king was this! Truly the father of his people, who
sustained them in life and food and raiment, and taught them
wisdom from above. What nation ever had such a king as
Moses? and what were David and Solomon to Israel after him?
As the servant of Jehovah, he gave the nation an existence,
ushering it into being, amid storm and fury, and the ruin of
a mighty host, from the depths of the sea; he sustained it
from the stores of heaven for forty years; beat down their
enemies, and trampled them as the mire of the streets; gave
them a holy, just and good, but inexorable law; and brought
them to the verge of Canaan's land, a well trained and
disciplined nation, fit and prepared to take possession of
it under the conduct of a successor worthy of himself. He
was Jehovah's servant,
"faithful in all his house, for a testimony," or
representation, "of
those things which were to be spoken after." He
was the greatest character the world has known, with one
exception. The world's great ones are not to be named in the
same breath. Moses! What meekness, disinterestedness,
faithfulness, self- denial, wisdom, knowledge, power, honour,
glory, and exaltation, doth that name represent! A man that
was dead and is alive again—Matthew 17: 3, and lives
forevermore; yet though living still in hope,
“not having received the
promise,” but waiting for it, that all who
believe may be glorified together in the kingdom of God
restored again to Israel.
Dost thou not, O thoughtful reader of the living oracles,
recognize in the foregoing sketch the Moses of the
Pentateuch? Yea, verily, it is a true portrait of the
original in outline, left unfinished in detail, that thou
mayest fill in the lights and shadows of the picture at thy
convenience. Study Moses, and see if he was not
the kind of prophet
herein described. Do you think you would have a true
conception of his prophetic character, if you knew no more
of Moses than as a preacher of the gospel to Israel before
he visited the court of Pharaoh? No, indeed. You must know
the whole written history of the man to be able to say, "I
know the prophet Moses;" for Moses was a prophet to the end
of his career. You cannot separate his prophetic office from
his mediatorship, or his legislatorial, or regal functions.
His code is a great symbolic as well as verbal
representation of the truth—a speaking prophecy to the eyes
and ears of his nation, and to all others who comprehend it.
You must contemplate him in the entirety of his mission; you
must view him as a whole, and then, and not till then, will
you be able to say if Ezekiel or any other prophet be
"a
prophet like unto him".
Moses, the prophet thus fully manifested in Israel, was a
representative man. This is evident from the following
passage in his writings. Addressing the Twelve Tribes he
says, "Jehovah thy
God shall raise up unto thee
a Prophet from
the midst of thee of thy brethren, LIKE UNTO ME; and unto
him ye shall hearken; according to all that thou desirest of
Jehovah thy God in Horeb in the day of the assembly,
saying, Let me not hear again the voice of Jehovah my
God, neither let me see this great fire any more, that I die
not. And Jehovah said unto me, they have well spoken what
they have spoken. I will raise them up a Prophet of their
brethren, like unto thee,
and will put my words into his mouth; and he shall speak
unto them all that I shall command him. And it shall come to
pass that whosoever will not hearken unto my words which he
shall speak in my name, I will require it of
him"—Deuteronomy 18: 15-19. This passage attests
the truth of what we have said. It plainly and explicitly
declares that the prophet Moses was typical of a future
prophet who was to appear in Israel. In other words, that
this future prophet was to
be like Moses. Now, beloved reader, suppose you
and I had been living at the time Jehovah spoke these words
by His servant Moses, with whose extraordinary history,
which was national, we were quite familiar, what should we
have expected would be the mission of
the prophet to come?
I say, "the mission;" for it is the mission that supplies
the characteristics of the prophet by which his resemblance
to Moses can be determined. Should we not expect the
Moses-like prophet to preach the everlasting gospel to the
Tribes of Israel; to overthrow their oppressors; to baptise
the nation into himself as their deliverer by its passage
through the sea; to stand between them and Jehovah to speak
to them all that He should command him; to give them a law;
to build a temple in their midst; to organize the nation;
and to fit and prepare it for entrance into the land of
Israel under the covenant of an everlasting possession,
which is the nation's hope? Should we not expect a prophet
whose mission should be to accomplish something like this?
Should we not expect him to perform these things in the
midst of the Twelve Tribes after the manner of Moses?
Certainly we should.
This Moses-like prophet was expected for sixteen centuries
and a half. During all that long period, though many
prophets appeared in Israel, not one of them was accepted as
the one like unto Moses. None of them claimed to be like
him, not even Elijah. Yet why should he not, if a great
miracle-working prophet were the sum of the similitude to
Moses? At length Jesus came,
"a prophet mighty in deed
and word before God and all the people;" and some
of them said, "We have
found him of whom Moses in the Law, and the Prophets, did
write, Jesus of Nazareth, the son of Joseph;"
while others said, "This
is of a truth that prophet that should come into the world;"
and as the result of their conviction meditated the taking
of him by force and making him a king—John 6: 14-15. This
shows what sort of a Moses-like prophet the people expected,
to wit, a prophet-king; hence Nathaniel, when he saw the man
announced by Philip as the prophet foretold by Moses,
recognized him as Son of God, and
Israel's king.
Zacharias, the father of John, thus defines the mission of
the prophet-king;
"Jehovah hath raised up an horn of salvation for us in the
house of his servant David, as he spake by the mouth of his
holy prophets, which have been from the beginning of the
age; that we should be saved from our enemies, and from the
hand of all that hate us; to perform the mercy promised to
our fathers, and to remember his holy covenant—the oath
which he sware to our father Abraham, that he would grant
unto us, that being delivered out of the hand of our enemies
we might serve him without fear, in holiness and
righteousness before him, all the days of our life".
These are the ideas imparted to Zacharias by the Holy Spirit
with which he was filled. They define the work to be
accomplished by the Moses-like prophet, who is styled
"a Horn of Salvation for
Israel." This is just the sort of prophet Moses
was. He was a Horn or power through whom Jehovah saved the
tribes from Egypt. Moses was raised up in the house of Levi,
but the Horn or power like unto Moses was raised up in the
house of David. His mission was as stated. It was Mosaic:
first, to deliver
Israel from their oppressors; and
secondly, to
perform the good thing promised to their fathers in the holy
covenant, and confirmed by an oath to Abraham. The work,
which Moses performed, was but the earnest of that to be
executed by the Moses-like prophet. Moses delivered Israel,
but the deliverance was not the
everlasting
salvation of the nation. They fell under the power of their
adversaries again, and their condition has become worse than
Egyptian. In the days of Jesus, ten- twelfths of the nation
were outcasts among the nations beyond Parthia; and the
other two, though still occupants of the land, were
oppressed by the Roman Power. The Holy Spirit in Zacharias
taught them to expect that the child about to be born would
complete the work that Moses had begun in saving the Twelve
Tribes with an everlasting deliverance, so that they
"might serve Jehovah
without fear in holiness and righteousness before him all
the days of their life".
The mercy promised to Israel's
fathers is the execution of judgment and righteousness in
the land of Israel by the Branch of righteousness which was
to grow up to David—Jeremiah 33: 14-15. In perfecting this
work, the Holy Covenant confirmed by an oath to Abraham
would find its manifestation in the kingdom of God restored
again to Israel. The tabernacle of David which is fallen
down, and whose ruins are trampled under foot, will then
have been built as in the days of old—Acts 15: 10; Amos 9:
11. This work accomplished, and the Restorer will stand in
the midst of Israel as the Moses-like prophet in full
manifestation. His resemblance to Moses must be based on the
historical representation of that distinguished man as the
prophet- sovereign of the Twelve Tribes. No account is taken
of Moses in the history during his forty years' absence from
Israel further than that he was a keeper of sheep in an
obscure country. Figuratively speaking, this is the
employment of his antitype. He is superintending the affairs
of his "little flock"
in this nether wilderness—making reconciliation for his
household—until the time shall arrive to leave
"holy ground,"
where the glory of the God of Israel shines upon him. But in
this there is no similitude between him and Moses as a
prophet in Israel. The Moses-like prophet must be present in
Israel's midst, surrounded by the Twelve Tribes, and
discharging the duties which it is the function of a High
Priest, or mediator, lawgiver, king, and commander to
perform. Of the mission of Moses' antitype we shall speak
more at large elsewhere; suffice it to say here, that
Zacharias testifies that it is
to save Israel from their
enemies and all that hate them; and to convert what
Jehovah promised to Abraham into an accomplished fact.
The Holy Spirit testifies, I say, that the babe of Bethlehem
was the Horn provided in David's house to perform this work,
which is as political, national and warlike a mission as
that of Moses. When this goodly child attained to manhood,
did he save Israel from all, or even any of those that hated
them? Did he not on the contrary strengthen those very
enemies, and send them against them to slay them, to burn up
their city, and scatter them abroad? O, but we hear some
word-corrupting mystic of world-wide celebrity "piously"
observing, that their real enemies that hated them were
their sins and the devil, not sinners; and that when the
Jews "confessed the Lord," and "obtained a hope," or "got
religion," or were "baptised for the redemption of sins",
they were "the saved"; and
consequently "saved from
their enemies and all that hated them" in the
spiritual sense of the words! We pray for patience when we
hear such stupid nonsense. The spiritual sense of the words
is the obvious sense, which is in strict accordance with the
grammatical or literal.
"The Lord added to the church daily," not
the saved, but “tous
sozomenous,” the present participle passive,
"the
being saved"—Acts 2: 47—persons, the subjects
of a salvation which begins with the remission of their past
sins, and is perfected when, having been raised from the
dead, they inherit for ever
"the kingdom restored again
to Israel" at their national reconciliation with
Jehovah, and deliverance from their enemies, and the power
of all that hate them. Hence Paul says,
"we are
saved by the hope"—Roman 8: 24, if we be not
moved away from it—Colossians 1: 22-23, but keep in memory
what he preached—1 Corinthians 15: 1-2.
But granting that salvation is complete at baptism, in some
sense, the baptised of Israel were certainly not saved from
all that hated them,
which is the salvation under Jesus the words of Zacharias
call for. The opposite is true; for those that hated them
prevailed against the saved, delivering them over to torture
and death, as they have prevailed against them to this day,
and will prevail against them till the Ancient of Days come,
and the saints possess the kingdom, and dominion, and the
greatness of the kingdom for ever
under the whole
heaven—Daniel 7: 18, 21-22, 27,
not above it.
Seeing, then, that Israel is not saved, but continue
"a people scattered and
peeled—a nation meted out and trodden under foot, whose land
invading armies have spoiled;" that there is no
king in Israel executing judgment and righteousness in their
land; and that the holy covenant sworn to Abraham
has only been dedicated
with the precious blood of his Seed, and beyond this no more
performed than in the days of Moses; the conclusion is
inevitable, that the Lord
Jesus has not yet accomplished his mission, and that he has
not yet appeared as a prophet like unto Moses.
Now because this conclusion is true, and cannot be refuted,
the Jews of our time refuse to confess Jesus as their ruler
and judge; "whose goings
forth have been from of old, from everlasting"—Micah
5: 1-2. Gentile theologists rightly affirm that He is the
prophet of whom Moses wrote; but they do not affirm the
truth in maintaining that in his appearing He resembled or
was
"like
unto" him. So long as they occupy this ground
the conversion of Jews by them to any respectable extent is
impossible. "The
testimony of Jesus is the spirit of the prophecy"—
the testimony of the prophecy is the spirit which
testifies of Jesus—Revelation 19: 10; John 15: 26; 16:
13-14; 6: 63; 1 John 2:27. This spirit-testimony defines the
mission of Christ which the apostolic history plainly
demonstrates was performed by Jesus to a very limited
extent; and they who affirm it was fully accomplished, aver
what they cannot prove; and convict themselves of profound
ignorance of the spirit-word, and exclude themselves also
from that worthy company styled
"the brethren of John
having the testimony of Jesus." Instead of giving
"death-blows to Jewish infidelity," they are
stumbling-blocks in the way of Jewish acceptance of Jesus as
the prophet like unto Moses, whom Jehovah promised to raise
up in the midst of Israel. "Admitting," say the Jews, "that
all affirmed of Jesus in the New Testament narratives be
true, proving him to be a true man and no impostor, still he
is manifestly from that account not the Messiah promised in
Moses and the prophets, if, as Gentile philosophers teach,
he is to appear no more
upon earth, and to do no more for the Twelve Tribes of
Israel, as such, than feeding a few thousands at two meals,
and healing the diseases of a few sick Jews, as reported of
him." This is an impregnable position, well
fortified by the testimony of God. The New Testament history
proves Jesus to have been Son of God, a great prophet,
mighty in deed, Son of David raised from the dead and
translated from the earth; but, deny that he is to appear in
Palestine again and to reign there in the midst of the
Twelve Tribes of Israel on David's throne, wearing the
crowns of all earth's kingdoms—deny this, and prove that he
is to remain for ever where he is, and you deny that Jesus
is the Christ, the prophet like unto Moses, concerning whom
Jehovah hath testified in His word since the foundation of
the world was laid.
On the other hand, that our Jewish friends may not boast
themselves against Jesus, however justly they can exult over
his pretended friends, which we admit they have ample
grounds to do, we remark that if any prophet should appear
among them, and re-establish them in Palestine, and make
them a great nation, rebuilding the temple and restoring the
law, and reigning over them in Jerusalem, yet he would not
be the person of whom Moses in the law and the prophets did
write, if he had not previously been the subject of all the
New Testament narrates concerning Jesus. He might be Moses,
or Elijah; but the Messiah of whom Moses wrote, impossible.
Such a king could not maintain the