Sixty Anglo-Israel Difficulties Answered

Difficulties 11-20

John Wilson, 1877

ELEVENTH. What good can result front knowing about our Israelitish origin?

REPLY. - If we can show that "the Fullness of the Gentiles" or "multitude of nations" to come of Ephraim has been brought into the blessing promised - that of keeping "the Oracles of God," and their distribution among all nations, - then it is evident that we are much nearer the full establishment of Christ's Kingdom than those prophetic interpreters have supposed, who have thought that all the prophecies respecting Israel out of the Land, the reign of Antichrist, and the mission of Elijah, have hitherto failed of accomplishment; and therefore remain to be hurried forward in some mere fragment of time after the rapture of the saints, and previously to our Lord's actual descent to the earth. They have supposed that Antichrist's making war upon the saints and killing them is to be after the saints have been given glorified bodies and caught up to heaven. They have thus again been obliged to look out for some other kind of saints than those who are usually so called.

By admitting our view all these difficulties are removed. It is seen that the Christian Dispensation is no mere parenthesis, but that God's great work of Providence is one, and is according to His Prophetic Word: that "He hath remembered His covenant," and hath been a God to Jacob's posterity "in their generations;" and that throughout all generations He hath been going forward to the accomplishment of His promises; so that He may truly say unto us as His Israel, "Yea, I have loved thee with an everlasting love; therefore with loving kindness have I drawn thee."

TWELFTH. The reconciliation of the Jews must precede universality of blessing to the Gentile world (Rom. 11:12, 15-26).

REPLY. - The words in ver. 12, "How much more their fullness?" cannot refer to the Jews, of whom "the fullness" was not promised to come. "The fullness" was to come of EPHRAIM (Gen. 48:19; see margin).

Now EPHRAIM, of whom this "fullness" was to come, was separated from Judah, cast out, and to appearance lost among the Gentiles (Isa. 7:8; Jer. 7:15). We must not expect from the Jews the blessing which was to come through "the fullness of the Gentiles." "THE FULLNESS" by whom the blessing was to be universally ministered to the Gentiles MUST BE LOOKED FOR AMONG THE GENTILES, out among whom Ephraim was cast (Hos. 8:8).

"What shall the receiving of them be but life from the dead?" is illustrated by a reference to Ezek. 37., where is described the resurrection of ALL ISRAEL, as distinct from "Judah and the children of Israel his companions": compare ver. 11 and 16. ALL ISRAEL were put in graves, and gave themselves up for lost. The Jews have never said, like Israel, "Our hope is lost, we are cut off for our parts." It is the recovery Of ISRAEL which is to be "like life from the dead, and will follow the finding of the lost son EPHRAIM."

The "branches" of Joseph are alluded to in ver. 17. The king of Assyria was employed as an "axe" or "saw" in cutting them down (Isa. 10:15). The Jews were not so cut off. The outcast branches of ISRAEL were to obtain mercy through the mercy manifested to the Romans (ver. 31). The doctrine of justification by faith taught in the Epistle to the Romans was doubtless powerfully instrumental in conveying mercy to the Churches of the Reformation which were of Israel. When the Church of Rome cut itself off by refusing to continue in the Lord's goodness, and identified itself with doctrine directly subversive of the truth, we, "the natural branches" were grafted into our own "olive tree" again.

The Jews were not the only, principal, or most numerous "branches" of the Tree. "The branches of Joseph" are the most emphatically spoken of in Gen. 49:22. EPHRAIM, designed to be the most fruitful branch, was broken that it should not be a people (Isa. 7:8); and, as a distinct people, was lost, not among the Jews, but among the Gentiles (Jer. 7:5; Ezek. 11:16). Of EPHRAIM was, to come "the fullness of the Gentiles": compare Gen. 48:19 with Rom. 11:25, 26.

"The Kingdom" taken from the Jews was to be given to the heir through adoption and grace (Matt. 21:43). EPHRAIM, whose very name means "I will bring forth fruits," was described by our Saviour as "a nation bringing forth the fruits of the Kingdom." They were to be "grafted into their own olive tree again;" to "take root downward, and bear fruit upward, and fill the face of the world with fruit." By this fruitfulness, and not by their ancestral roll, was Ephraim to be known. EPHRAIM, as "the fullness of the Gentiles," having been brought in, "so all Israel shall be saved;" for he will endeavor to make "all the tribes of Israel his companions" partakers of all the good which God hath given to himself.

ISRAEL'S case, while out of the land, and "filling the face of the world with fruit," is described, Isa. 28:6-8. In contrast the state of the land is described, ver. 10, 11; the breaking off of EPHRAIM is contemplated, 27:1-4; the Lord's loathing of JUDAH from whom better things were to be expected, ver. 5-8; and his turning from them to the children which had been cut off from their natural nourishment - "the children weaned from the milk, and drawn from the breasts" ver. 9. The same mercy to the "fatherless" is contemplated at the close of that most remarkable prophecy respecting EPHRAIM as distinct from Judah, Hos. 14:3. EPHRAIM was to be cut off (13:12-16); but after this he was to be found in fruitfulness as being united to the Lord (14:4-8).

The spiritual portion of the house of Judah has of course continued in the Christian Church; and the merely natural parts have more particularly inherited the name of "JEWS." In both cases we have a visible continuation of the Jewish part of Israel; so that it can scarcely be affirmed of them that they were "broken off;" although that can be said, and truly, of "the branches of Joseph," whose visible connection with the stock of Israel was altogether lost till they were found in Christ in the countries where they have come (Ezek. 11:16). In Him were they to find the "fruit" with which they were to "fill the face of the world" (Hos. 14:8).

THIRTEENTH. WHAT IS MEANT BY "THE FULLNESS OF THE GENTILES"? (Rom. 11:25).

REPLY. - Connect this expression of Paul with that ancient prophecy which appears to be here referred to - the blessing of Joseph's sons by Jacob when "blindness in part" had happened to him (Gen. 48). In "mystery," or by sign, such as that of crossing his arms, he foretold that EPHRAIM should come into the enjoyment of all the blessings of the firstborn, even in preference to his own brother Manasseh, as well as of all the rest of the children of Israel. After the pattern of blessing exhibited in the two sons of Joseph, Jacob predicted that Israel should bless, saying, "God make thee as Ephraim and as Manasseh." Ephraim was to come into the enjoyment of the birthright; "and so," or in like manner, "all Israel shall be saved." On that remarkable occasion Jacob crossed his arms, and laying his right hand upon Ephraim's head, bestowed upon him the Birthright promises. Joseph would have corrected his father, supposing that he ought to have preferred Manasseh; but Jacob refused, saying, "I know, my son, I know: he also shall become a people, and he also shall be great : but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations;" or, as the words might as literally be rendered, and as they are here quoted by Paul, "the fullness of the Gentiles." The word here translated is mello (Heb.), and not hamon (Heb.) used in Gen. 17:4. The word rendered ha-goim (Heb.) is translated variously in different parts of Scripture; sometimes "Heathen," but generally "Nations," or "Gentiles." The "MULTITUDE OF NATIONS" promised to come of Ephraim is doubtless "THE FULLNESS OF THE GENTILES" referred to by the Apostle. Ephraim having come into the possession of the Birthright, all Israel are with him to be made partakers of blessing.

Are we not, then, by this phrase to understand that of Ephraim those were to come who should fill up a void among all nations - a people intended to supplement the nations in the promotion of all good for themselves, and incite them to a preparation for the return of their King: in short, to fill up the place left vacant for a people to exercise the right of the Firstborn in regard to all nations; providing them with the King's instructions, and, as "priests of the Lord, ministers of our God," teachers, missionaries, and exemplars of various kinds conducting them, so far as human agency may do, through the transition period.

Is it not that these children of promise, being diffused among all people, are designed to stir up every portion of the human family to the enjoyment and production of whatever belongs to it; so that all may issue in the general good and the glory of God? This would be conduct indeed worthy of the Firstborn: the natural result of thus benefiting his brethren would be, "And so all Israel shall be saved."

Let us consider what provision God, in His good providence, has made towards this glorious result: the various blessings we possess - physical, mental, spiritual, artistic, mechanical, commercial, political, and literary; our remarkable position in regard to other races all round the globe; our responsibilities as rulers and missionaries; as civil, naval, and military servants in various capacities; as merchants, or as men and women occupying independent positions at home or abroad. As a people we have been given wonderful wealth, and marvelous means of doing good. Let us fill up our destiny of being for Blessing to all nations. God has been true to His promise. The outward means have been put into our hands. Soon may Ephraim indeed possess and exercise the spirit of the Firstborn!

It might also be suggested, "Was a number of nations to come of Ephraim, such as the Heptarchy, or Seven Saxon Kingdoms, from which the English are supposed to be mainly descended?" Do these words point to what the English were to become, as having hence spread out to all "the ends of the earth," and become a multitude of states in America, Australia, India, and South Africa, as well as that they are descended from "a multitude of nations" in this their own island home? Or are we thereby to understand the filling up of the Gentile Dispensation? Was Ephraim to complete the period when Israel was to be lost among the Gentiles, and at the close of which ALL ISRAEL was to be saved, after the example given in Ephraim; when the blessings possessed by the English would be communicated to many nations, and the prophecy be fulfilled, "And many nations shall be joined to the Lord in that day, and be My People, and I will dwell in the midst of thee, and thou shalt know that the Lord of Hosts hath sent Me unto thee" (Zech. 2:11). Romans 11:25 alludes to the partial blindness which happened to Jacob, when "the mystery" of blessing EPHRAIM and Manasseh took place, as recorded Gen. 48:10. "By faith he blessed both the sons of Joseph " through the cross, giving the blessing of the firstborn to EPHRAIM by adoption through grace; declaring that of him "the fullness of the Gentiles" was to come. The Romans were not to be "wise in their own conceits," supposing that to give them the supremacy Christ was preached in this direction. The Gospel was sent north-westward through Rome to bless the children of promise.

FOURTEENTH. The happiness of finding our nation to be of the chosen seed, and inheritors of the special promises, must render us the more careful to avoid self-deception and self-flattery in the matter; for it would be very awful to find we were presumptuously arrogating what is not ours, and thus to be righteously destroyed as usurpers at our Lord's coming.

REPLY. - The truth of our being in the place of the Firstborn, favored above all nations, and given the ministration of blessing to the whole human race, is not a mere speculative opinion, but a plain matter of fact. There can be no "presumption" in accepting our position, and in seeking to rise up to the duties of our high calling. Otherwise we do not recognize the mercy of God to us, and His faithfulness in bestowing it according to ancient promise; and so are apt to use for our own pleasure the means which we suppose have been acquired by our own wisdom and strength; leaving others to do in the future that which we should do in the present.

The people most visibly under the curse during the Christian dispensation we speak of as "the ancient people of God," and as special objects of blessing; as if the God of Providence had parted company with Old Testament Revelation; and as if we had come into being as an afterthought of God, altogether apart from His purposes as revealed unto the fathers.

But it is not so. When we look into the Inspired Record, we find that the blessing which has come upon us was not promised to the Jewish people, but to the sons of Joseph who were lost among the Gentiles, and who were to be found among the Gentiles "sons of the living God." We should manifest our origin by our conformity to the Son of God. There can be no "presumption" in this. But there is great danger in leaving the truth of God unacknowledged. We are His "Witnesses," and it is not fitting, that out of a false humility we should go before either Jew or Gentile, practically denying that God has been true to His covenant mercy promised to the Fathers.

Unbelief is a sin which doth most easily beset us, and that against which we ought to be particularly on our guard. Look at the case of Israel, and also at that of the Jews, our taking such a false position in regard to whom is doubtless as great a stumbling-block to them as to the heathen.

There can be no possible good in perpetrating such a universal falsehood before the world in regard to the whole procedure of God, as to say that the people who have been and are the special objects of New Testament mercy, are not the people chosen of God to inherit that mercy. And it is doubtless a great practical error to maintain that we are to look for another people to do the work to which God hath called us, and for which He hath furnished us.

Nor should we ever forget the truthfulness of the Great Prophet, in regard to the judgments which have come upon the people called "Jews," while remaining apart from their believing brethren, who were called "Christians" after the Name of their Lord (Acts 11:26). Their only safety, as it is ours, is the being found in Christ (Deut. 18:15-19).

Trust in the flesh, or in what man can do for us, is presumption; but trust in Jesus is salvation. This salvation, and the power of manifesting it to all nations, was promised to EPHRAIM (Gen. 48:14-16 Matt. 21:43), and by this possession and manifestation of blessing were the seed of EPHRAIM "the sons of the living God" to be known.

Though our descent from Abraham and Isaac were as clear as was that of Esau or Herod, this would give us no claim to the blessing. It is in Christ that "all the promises of God are yea, and in Him Amen;" and it is only through faith that we can obtain the blessing. "If ye be Christ's, then are ye Abraham's seed, heirs according to the promise" (Gal. 3:29). No other claim avails, but this does for all found in time, place, and circumstance according to the prophecy; and who having received blessing for themselves are employed in its diffusion to all around them, and are willing with what they have to do their part of the work appointed to Ephraim - that of bringing forth "the fruits of the Kingdom." Whatever may be their origin, those who do "the works of the flesh shall not inherit the Kingdom of God." But let us, as a people, bring forth "the fruits of the Spirit, love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance," and doubtless God will acknowledge us to be of His Elect Nation.

We should never forget that "it is accepted according to that which a man hath, not according to that which he hath not." But in regard to the actual possession of privilege, God hath not dealt so with any nation as He hath with the inhabitants of these isles and their offshoots all over the earth. It is not presumption, but positive duty, to endeavor to realize our position, and act up to it, under the blessing of the God of Abraham, Isaac, and Jacob, the God and Father of our Lord Jesus Christ.

FIFTEENTH. I believe that Rom. 11:25, 26, "Blindness in part hath happened to Israel, &c.," includes the whole JEWISH nation, with the exception of the remnant according to the election of grace. I believe also that the "blindness" has only reference to their not acknowledging the Lord, who came in humiliation as the Christ which therefore, to my mind, quite upsets your theory.

REPLY. - When about to speak on the subject the Apostle says, "I would not have you to be ignorant of this mystery," therefore we need not be altogether surprised at some mistake being made. In speaking on any matter, especially of this kind, it is needful that there be a clear understanding of terms. "A mystery" is generally understood to imply something obscurely revealed, or rather something made known by symbol - some great truth, represented by an action which derives its chief importance from being viewed in relation to that which it represents.

By some it is taken for granted that "blindness in part" means blindness of a part or portion of the people of Israel; but when the Greek text is compared - as with Rom. 15:15-24, 2 Cor. 1:14, &c. - it will be found to mean what the words in our translation also express, "blindness in part," or partial blindness, to Israel as a whole. Nor need we be surprised at the imputation of partial blindness to the Christian portion of Jewish Israel, of whom the Lord chose Apostles to the Twelve Tribes, and Messengers to the nations generally. Does not the Lord Himself say (Isa. 42:19-21), "Who is blind but My servant? or deaf as My messenger that I sent? Who is blind as he that is perfect, and blind as the Lord's servant? Seeing many things, but thou observest not; opening the ears, but he heareth not. The Lord is wellpleased for His righteousness' sake?" Compare Isa. 43:8-14, identifying the blind people, not with the Lord, as some have strangely supposed, but with the people who are His witnesses.

Those employed in declaring the righteousness of God in Christ Jesus, in whom His people are found complete, were still in the case described by the apostle (1 Cor. 13:12), "For now we see through a glass darkly; now I know in part," &c. It is certainly more consistent to suppose that the Church is, and has been, in partial blindness, than to say that all those who have been stumbling against each other, as in the dark, and whom we must in charity suppose to be true Christians, have been in the full enjoyment of the light, and that "blindness in part" hath not happened to them.

But "a mystery" is one thing represented by another. Thus the union between Christ and His Church is represented by the marriage relation; the seven churches by the seven golden candlesticks, &c. Now to what does the apostle refer as shadowing forth "the mystery" of which he is about to speak? It is to some well-known Old Testament prophecy connected with "the mystery" when He says, "Blindness in part is happened to Israel until the fullness of the Gentiles be come in." Where in the Old Testament does this peculiar expression, "fullness of the, Gentiles," occur?

Words exactly corresponding to the Greek of this passage occur in the Hebrew of Gen. 48:19, where they are translated (as observed elsewhere) "multitude of nations;" but the word mello, translated "multitude," is literally "fullness" (see KJV margin), and answers exactly to pleroma of the Greek; and the Hebrew goyim is the same word that is applied by the Jews to designate others than themselves. It is indifferently translated "Nations, Heathen, and Gentiles" in other parts of the Old Testament.

In this passage Jacob, or "Israel," as he is here called, with regard to Joseph's younger son Ephraim predicts that he was the chosen of God to inherit the Birthright, and that upon his head, or the head of his posterity under the name of GENTILES, the blessing of Abraham was to fall in its amplitude. We are therefore, not to look for the people upon whom most emphatically the blessing was to come as bearing the name of "Jews," but that of "Gentiles" - "A MULTITUDE OR FULLNESS OF GENTILES."

The circumstances in which these words were spoken illustrate the reference of the apostle, "Blindness in part," or partial blindness, being one of the first things noticed with regard to Israel in the narrative of that mysterious transaction given in Gen. 48. In ver. 10 it is said, "Now the eyes of Israel were dim for age, that he could not see." That this blindness, however, was only partial is evident from ver. 8, where it is said, "Israel beheld Joseph's sons, and said, Who are these?" Israel knew that there were persons before him, but required to be told who they were. And "by faith, he blessed both the sons of Joseph," crossing his arms "wittingly," showing by symbol, or in mystery, how through faith, or by the showing forth of the Cross, the blessing of Abraham was to come upon the "GENTILES."

The ministers of the blessing were divinely directed, but still knew only in part. Not by mere outward circumstances was Paul "hindered" from turning to either the right band or the left when he first passed over into Europe in the ministration of the Gospel, but "by the Spirit." In partial blindness as to God's purpose in the matter, he was made to proceed north-westward to Troas (Troy), and thence over into Europe, to commence at Philippi "that good work which God was to perform until the day of Jesus Christ." (Phil. 1:6) Onward in this direction, so remarkably indicated by the Spirit of God, has actually been the ministration of the Gospel, and indeed of all other blessing until it has come upon people whom we have identified as the head of the "fullness of the Gentiles" or multitude of nations to come of Ephraim, and who have carried it out into "all the ends of the earth."

If it were allowable to put "blindness of a part" in place of "blindness in part," we might plead that as it was only to a part of Israel that blindness is said to belong, the great body of the people may very reasonably be looked for as in the enjoyment of light [of Jesus Christ], and neither as Jews, nor as mere heathen. But knowing that the passage means partial blindness rather than the blindness of a part, we refuse to take advantage of this concession in favor of our view that lost Israel must be looked for in light, in contrast to the nominally Jewish part of Israel which has so long been suffering, as is supposed, the curse of judicial blindness.

We should never forget that "the Kingdom" was to be taken from the Jews, and that as surely as this has happened was it to be given to "a nation" appointed to "bring forth the fruits thereof" (Matt. 21:43). In this there is evidently an allusion to Ephraim, in reference to whom so much in prophecy is said respecting "fruitfulness." True, he hath often tried to bring forth fruit of himself and to himself, but at length he is to listen to the Lord's kind intimation, "FROM ME IS THY FRUIT FOUND."

Already, when only known as "a multitude of Gentiles," have they covered the face of the world with the leaves of "the tree of life." Let us hope and pray and labor also that the fruit may follow.

No other fact than that of Jacob's blessing the sons of Joseph can be pointed out as that referred to by the Apostle under the name of a "mystery."

No other prophecy than that of Jacob with regard to Ephraim contains so exactly the words quoted by the Apostle as if from a well-known prophecy.

No other people than the Anglo-Saxon race - and we have shown that they must not be sought for as Jews, but amongst the Gentiles - so exactly correspond to all the terms in which are described the people towards whom such mercy was to be shown.

And when Ephraim has fully come into the blessing, doubtless "ALL ISRAEL" - "all the tribes of Israel his companions" shall be gathered into the blessing with him; "and so" or in like manner, "all Israel shall be saved;" or as Jacob expresses it, "In thee shall Israel bless, saying, God make thee as Ephraim and Manasseh." If Ephraim and Manasseh have no known existence, where are the types of blessing?

But if they be found occupying the most distinguished position in both hemispheres; if, either among themselves or by their missionary establishments, they comprehend almost all the true people of God on the whole earth; if God by His providence has actually constituted them the stewards of His bounty to all others, whether Jews or Gentiles; then have we something correspondent to "THE BIRTHRIGHT" which, not according to natural right, but according to election through grace, was to be bestowed upon the sons of Joseph, and more especially on the younger son Ephraim, born to Joseph when lost to Israel.

SEVENTEENTH. "The blessing bestowed upon Ephraim refers to spiritual blessings hereafter to be enjoyed, AFTER the people are discovered to whom the blessing belongs."

REPLY. - Jacob blesses the sons of Joseph in every way. He blesses them in the name of his ancestors, Abraham and Isaac, which at least implies that as a race they were to be highly favored; in the name of the God of Providence, "the God which fed me all my life long," and in the name of the Redeemer of Israel, "the Angel which redeemed me from all evil." Words like these can only be fulfilled in a people for whom the Lord hath continued to care. In proof that the blessings pronounced on Joseph and his posterity were of an earthly and temporal, as well as those of a heavenly and spiritual character, see what is predicted concerning them in Gen. 49:22-27; and Deut. 33:13-18.

That All Israel, or the Ten Tribes, were swallowed up, not among the Jews, but among the Gentiles, will, I suppose, be granted. That ISRAEL, as cast out among the Gentiles, had no temptation to retain their pride of race seems evident from what is said near the time of their casting out : "Now shall they be among the Gentiles as a vessel wherein is no pleasure" (Hos. 8:8). As Israel they were disliked by the other nations. Why provoke this dislike for the sake of a name, when they had already abandoned the more important distinctions which God had given to separate them from the nations generally?

Does not the Lord recognize them as saying, "We are cut off for our parts"? (Ezek. 37:11). But although they were "cut off" as Israel, were they, therefore, to cease from being "a nation" before the Lord (Jer. 31:35, 36). Rather were they not to grow into "a multitude of Nations and Gentiles"? And it is as such, and not as Jews, that we must look for the people unto whom the Birthright was promised, and on whom the Blessing was bestowed by the ancient ministering servants of God in partial blindness. Without the knowledge of "this mystery," in which were shown forth the wonders of Redemption and Providence, men are very apt to be "wise in their own conceits."

EIGHTEENTH. "I find also that the term or title Of "ISRAEL" is not confined to the Ten Tribes."

REPLY. - The author of "Our Israelitish Origin " never asserted that the term "Israel" belonged exclusively to the Ten Tribes. On the contrary he maintained that, although the Ten Tribes are never to his knowledge called "Jews," yet the Jews are Israelites - in the same way as a man of Kent is an Englishman, although all Englishmen are not men of Kent.

Different writers have different ways of distinguishing the two houses. JEREMIAH, for example, calls the one "treacherous Judah," and the other "backsliding Israel" (chap. 3.); whereas EZEKIEL almost invariably calls the Jews "Israel" or "children of Israel," and the people usually denominated Israel he styles "all Israel" or "the whole house of Israel."

In the latter term he does not include the Jews; see Ezek. 11:15, where "all the house of Israel" wholly are distinguished from the Jews, "the inhabitants of Jerusalem;" and in ver. 16, that "whole house of Israel," which had been cast far off among the heathen, the Lord promises to bring in to Himself, in the countries into which they should come. The Jews had rejoiced in the expulsion of their brethren of the house of ALL ISRAEL, saying, "Get you far from the Lord; unto us (the Jews) is this land given in possession." But to the people whom the Jews thought cast away as unclean, the Lord avows His purpose to draw near in their outcast condition. Not only will He permit them to approach His courts, but even to come into His house - yea, into Himself, their "Little Sanctuary."

In Ezek. 37 also we find the same distinction. Here is described the resurrection of Israel, whom the prophet does not recognize while lying in the valley of dry bones. He has to be told who the archeological specimens are, even after they have been made by the word of prophecy to stand upon their feet, "an exceeding great army." Ver. 11 : "SON OF MAN, THESE BONES ARE THE WHOLE HOUSE OF ISRAEL." It might be supposed that "the whole house of Israel" here includes the Jews; but if we look at ver. 16 we have reason to see this is not the case. There "Judah and the children of Israel his companions" are distinguished from "EPHRAIM AND ALL THE HOUSE OF ISRAEL HIS COMPANIONS," at a period supposed to be still future, when the two are about to be made one upon the mountains of Israel. The difference between the two houses is thus marked in their being cast out, and in their being gathered.

The cases of the two were also distinct under the law. Upon Israel he "had not mercy, and utterly took them away," but upon Judah He "had mercy" (Hos. 1:6). When New Testament times are contemplated, the Lord has mercy upon Israel (Hos. 2.). He even sends away from "treacherous Judah" His word after her "into the north country" (Jer. 3.). The Lord had promised to bring the outcast house of Israel in to Himself while they were in foreign countries; and here the same is implied in what is said with regard to them at the time of their restoration. They have already been raised up by the Word and Spirit of God; they have been already made to know the Lord, they already have His Spirit within them, before they are placed in their own land, and have their remaining blindness removed, implied in these words, "Then shall ye know that I the Lord have spoken, and performed, saith the Lord."

NINETEENTH. "Reasoning by analogy is very dangerous, and would naturally lead a lively imagination astray; such as saying that because the Apostles' line of evangelizing was north-westward, so it was probable that Israel travelled north-westward."

REPLY. - There seems to be some mistake here. The intention was not to take only one fact, and reason therefrom by analogy; but by an inductive process to take possession of all the facts bearing on the point, so as to show that the laws of Providence exist as really and are as uniform as those whereby God governs the material world. One of these laws is indicated in Jer. 3:12: "Go and proclaim these words towards the North, and say, Return, thou backsliding Israel, saith the Lord."

It has been shown that the people here referred to are "backsliding Israel," as distinguished from "treacherous Judah;" that the Word was to be sent away from the latter after the former, and that its first going forth was to be towards the NORTH; that as the Word was thus to be sent away from the Jews to Israel cast out among the Gentiles, so we must follow the subsequent course of that Word, see in what quarter of the north it terminates, and observe whence it results in the evangelization of the world in all directions.

In that point where the lines running northward end, and those going out to "all the ends of the earth" begin, it is not only probable, but also certain, that we shall find Israel. God, who sent forth His Word in a certain direction, after a certain people, cannot have been mistaken; and it has been shown that He has given us no occasion for our mistaking the course of His Word after proceeding northward to Antioch. The remaining portion of the great prophetic line of Empires, through which the Word was to pass, lay towards the north-west. Here at the "feet" of the Great Image, like the "mire" of the streets, lay the people who were to be gathered unto the Stone and constitute its increase, supplanting the Great Image, and filling the whole earth (Dan. 2.), they being made, with all His saints, "the fullness of Him that filleth all in all." (Ephes. 1:23).

After Israel in whom He was to be glorified, He directly sent His Word through the nations which spoiled Jerusalem; and when the Word is made effectual to the purpose for which it was sent, "MANY NATIONS shall be joined to the Lord in that day, and shall be MY PEOPLE" (Zech. 2:8, 11; Hos. 2:23). In this direction, accordingly, came every successive journey of the messengers sent to bear the Word of the Kingdom. Along this line the Epistles were also sent. In this direction our Great High Priest is seen proceeding, as described Rev. 1. Arising from the East is seen the Angel with the seal of the Living God, sent forth to seal the election out of all the Tribes of Israel (Rev. 7). And in this direction have actually come, the successive great interferences of the God of Israel for the confirmation of His truth, the reviving of His cause, and the spreading of His light throughout the dark ages.

Here, in the north-west, God's Word, which was sent after "backsliding Israel" has found a people with unprecedented means of acting in the stewardship appointed to Israel. Surely it will not be denied that we have been more highly favored than any other nation; that the multiplicity, supplanting power, and ministration of blessing promised to Abraham's posterity in the line of Ephraim, have actually been bestowed upon our people, since they took the Cross for their ensign, and acted in any measure consistently with this profession. We have nothing to boast of. It is all of grace. Still we must own that God has dealt with us as He promised He would deal with Israel, and as He did not say He would deal with any other nation.

We are precisely in that state of privilege, responsibility, partial blindness, and failure through our own faults, in which Israel were to be found, when in the latter days they were to begin to consider the Word and Working of God with regard to themselves. They are remonstrated with, and called to repentance, and to the richer enjoyment of His grace, "a very little time before Lebanon shall be turned into a fruitful field" (Isa. 29.). At the time referred to they were to have become again His people, which can only be in Christ; and therefore they are defended in the land out of which they were formerly cast.

In the great restoration Ephraim are more particularly to come from the West; and in the West our people are chiefly to be found. Here is their proper abode, but they have also spread out unto all "the ends of the earth;" whence, also, they are represented as coming. The people thus gathered are neither heathen, Muslims, nor Jews, but Christians; a people who have the Lord's Name put upon them and of whom He can say, -

"This people have I formed for Myself;

They shall show forth My praise" (Isa. 43:5-9, 21).

True, the word "north-westward" does not occur in Scripture, but neither does the word "Trinity," and yet the doctrine of the Trinity lies at the very foundation of Scripture teaching [ABCOG: an unfortunate choice of parallel, in view of the strong scriptural evidence contradicting the "Trinity" hypothesis.] It is not necessary that the word "north-westward" should be found in Scripture, but only that this shall be the word which expresses most briefly what the Scriptures reveal more at large. Undeniably the Word points northward and also westward; first northward to Antioch [modern Syria], and then westward to Illyricum [modern Yugoslavia]. And it is only as proceeding westward that, in the north, we come upon "a multitude of nations" in the circumstances recognized in prophecy as being those in which lost Israel were to be found.

Here in these "isles afar off," in their own proper home, we find this people dwelling alone, besides being without number among the nations. They came from where Israel were lost, and possess abundant evidence of being the people who were lost, as the natural Israel, to be found in Christ "sons of the living God." An isolated fact has not been taken possession of and bent in any particular direction; but it has been shown in "Our Israelitish Origin" that a purpose was avowed, and that the whole Providence of God has been carrying it out. We show UNITY OF DECLARED DESIGN IN ALL THE PROCEEDINGS OF GOD WITH REGARD TO ISRAEL.

There is danger in imputing to the Word of God what it does not contain, but there can scarcely be any in reasoning inductively from all the facts of the case; in the same manner as that by which, since the time of Lord Bacon, such immense advances have been made in the knowledge of the laws according to which the government of the material universe proceeds. Bishop Butler says in his "Analogy," chap. 3., "And as it is owned the whole scheme of Scripture is not yet understood; so, if it ever comes to be understood before the restitution of all things (Acts 3:21), and without miraculous interpositions, it must be in the same way as natural knowledge is come at - by the continuance and progress of learning and liberty; and by particular persons attending to, comparing, and pursuing intimations scattered up and down it, which, are overlooked and disregarded by the generality of the world. For this is the way in which all improvements are made - by thoughtful men tracing out obscure hints, as it were, dropped us by nature accidentally, or which seem to come into our minds by chance."

"Nor is it at all incredible that a book which, has been so long in the possession of mankind should contain many truths as yet undiscovered. For all the same phenomena and the same faculties of investigation, from which such great discoveries in Natural knowledge have been made in the present and last age, were in the possession of mankind several thousand years before. And possibly it might be intended that events, as they come to pass, open up and ascertain the meaning of several parts of Scripture."

TWENTIETH. "But is not ours a heavenly calling, and superior to that of Israel?"

REPLY. - It is a mere delusion to suppose that if you should be found Israelites, you must necessarily be under the Jewish covenant, lose your heavenly calling, have your portion with Israel upon the land promised to their fathers, and be deprived of the heavenly inheritance. Do you not know that you can only be blessed with faithful Abraham, and among the natural branches? Do you look to have a higher or a lower calling than that of Abraham, who was "heir of the world," and yet looked for "that city whose Builder and Maker is God," and which God bath provided for His faithful of all ages, who shall also have dominion over the earth? Do you not know that the double portion, the birthright blessing, was promised to the sons of Joseph; who were to enjoy it by adoption through grace and not by the deeds of the Law? You certainly have no good authority for separating earth from heaven, giving the one to the natural seed; and in the pride of your Gentile-ism appropriating the other to yourselves. No: "he that overcometh shall inherit all things," whether he be Jew or Gentile, circumcision or uncircumcision, barbarian, Scythian, bond, or free.

The knowledge of "our Israelitish origin," by apprising us of the great obligations under which we are brought by the God of our fathers to devote unto Him our whole being, all that we are, and all wherewith He hath so richly favored us as bestowing upon us the means of spreading His life-giving truth over all the earth, is indeed well calculated to humble us because of our past misimprovement of His wonderful kindness, and our neglect of much important duty. But it also lifts up from grovelling in the dust, and greatly invigorates for the service to which we are called; as convincing so abundantly of the truth and faithfulness of God, and of His almighty power in accomplishing what He so wisely purposed from the beginning. It is much to feel that we are the very people of promise spoken of to Abraham; and promised to come not of a people under the Law, but of the outcast house of Israel, divorced of old from the Law, in order to be married to her "Ishi" (Hos. 2:16) according to the terms of the everlasting covenant by Which believers are now united unto Christ.

from Sixty Anglo-Israel Difficulties Answered. Chiefly from the Correspondence of the late John Wilson, compiled by his daughter. London: S. W. Partridge and Co., 9, Paternoster Row. 1877

John Wilson, 1877. Sixty Anglo-Israel Difficulties Answered

• Introduction
  
• Difficulties 1-10
  
• Difficulties 11-20
  
• Difficulties 21-30
  
• Difficulties 31-40
  
• Difficulties 41-50
  
• Difficulties 51-60