12. State the argument for and against the opinion that the Jeivs are to be restored to their own land f The arguments in favor of that return are — ■
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1st. The literal sense of many old Testament prophecies, Isa. xi., 11, 12 ; Jer. iii., 17 ; xvi., 14, 15 ; Ezek. xx., 4CM4 ; xxxiv., 11-31 ; xxxvi., 1-36 ; Hosea iii., 4, 5 ; Amos ix., 11-15 ; Zech. x., 6-10 ; xiv., 1-20 ; Joel iii., 1-17.
2d. That the whole territory promised by God to Abraham has never at any period been fully possessed by his descendants, Gen. xv., 18-21 ; Num. xxxiv., 6-12, and renewed through Ezekiel, Ezek. xlvii., 1-23.
3d. The land, though capable of maintaining a vast popula- tion, is as preserved unoccupied, evidently waiting for inhabitants. See Keith's " Land of Israel."
4th. The Jews, though scattered among all nations, have been miraculously preserved a separate people, and evidently await a destiny as signal and peculiar as has been their history. The arguments against their return to the land of their fathers are —
1st. The New Testament is entirely silent on the subject of any such return, which would be an inexplicable omission in the clearer revelation, if that event is really future.
2d. The literal interpretation of the Old Testament prophe- cies concerned in this question would be most unnatural, (1.) Be- cause, if the interpretation is to be consistent, it must be literal in all its parts. Then it would follow that David himself, in person, must be raised to reign again in Jerusalem, Ezek. xxxvii., 24, etc. Then the Levitical priesthood must be restored, and bloody sacrifices offered to God, Ezek. xl. to xlvi. ; Jer. xvii., 25, 26. Then must Jerusalem be the center of government, the Jews a superior class in the Christian church, and all worshippers must come monthly and from Sabbath to Sabbath, from the ends of the earth to worship at the Holy City, Isa. ii., 2, 3 ; lxvi., 20-23 ; Zech. xiv., 16-21. (2.) Because the literal interpretation thus leads to the revival of the entire ritual system of the Jews, and is inconsistent with the spirituality of the kingdom of Christ. See above, question 9. (3.) Because the literal interpretation of these passages is inconsistent with what the New Testament plainly teaches as to the abolition of all distinctions between the Jew and Gentile ; the Jews, when converted, are to be grafted back into the same church, Kom. xi., 19-24 ; Eph. ii., 13-19. (4.) Because this interpretation is inconsistent with what the New Testament teaches as to the temporary purpose, the virtual insufficiency,
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and the final abolition of the Levitical priesthood and their sacri- fices, and of the infinite sufficiency of the sacrifice of Christ, and the eternity of his priesthood, Gal. iv., 9, 10 ; v., 4-8 Col. ii., 16-23 ; Heb. vii., 12-18 ; viii., 7-13 ; ix.; 1-14.
3d. On the other hand, the spiritual interpretation of these Old Testament prophecies — which regards them as predicting the future purity and extension of the Christian church, and as indi- cating these spiritual subjects by means of those persons, places and ordinances of the old economy which were typical of them — is both natural and accordant to the analogy of Scripture. In the New Testament, Christians are called Abram's seed, Gal. iii., 29 ; Israelites, Gal. vi., 16, Eph. ii., 12, 19 ; comers to Mount Zion, Heb. xii., 22 ; citizens of the heavenly Jerusalem, Gal. iv., 26 ; the circumcision, Phil, iii., 3, Col. ii., 11, and in Kev. ii., 9, they are called Jews. There is also a Christian priesthood and spiritual sacrifice, 1 Pet. ii., 5, 9 ; Heb. xiii., 15, 16 ; Kom. xii., 1. See Fairbairn's Typology Appendix, Vol. I.
13. Who is to be the judge of the world?
Jesus Christ, in his official character as Mediator, in both na- tures, as the God-man. This is evident, 1st, because as judge he is called the " Son of Man," Matt, xxv., 31, 32, and the " man ordained by God," Acts xvii., 31. 2d. Because all judgment is said to be committed to him by the Father, John v., 22, 27. 3d. Because it pertains to him as Mediator to complete and publicly manifest the salvation of his people, and the overthrow of his ene- mies, together with the glorious righteousness of his work in both respects, 2 Thess. i., 7-10 ; Eev. i., 7 ; and thus accomplish the " restitution of all things," Acts iii., 21. And this he shall do in his own person, that his glory may be the more manifest, the discomfiture of his enemies the more humiliating, and the hope and joy of his redeemed the more complete.
14. Who are to be the subjects of the judgment i
1st. The whole race of Adam, without exception, of every gen- eration, condition and character, each individual appearing in the integrity of his person, " body, soul and spirit." The dead will be raised, and the living changed simultaneously, Matt, xxv.,
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